Poimandres (Corpus Hermeticum)

Discussion on literature other than by the Star of Azazel.
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Beshiira
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Re: Poimandres (Corpus Hermeticum)

Post by Beshiira »

Hermes Trismegistus wrote:18. Now listen to the rest of the discourse (Logos) which thou dost long to hear.

The period being ended, the bond that bound them all was loosened by God's Will. For all the animals being male-female, at the same time with Man were loosed apart; some became partly male, some in like fashion [partly] female. And straightway God spake by His Holy Word (Logos):

"Increase ye in increasing, and multiply in multitude, ye creatures and creations all; and man that hath Mind in him, let him learn to know that he himself is deathless, and that the cause of death is love, though Love is all."

In the earlier verse ”the first discourse” was mentioned, which I guess has to do with the earlier stages of creation. We now move on to the ”rest of the discourse”.

The first period, a preliminary one you could say, has ended, and we move to the next stage where the ”shattering of unity” deepens. I read from this that humans as well as animals were androgynous before, but now this union of sexes (in particular creatures) has turned into separate creatures of separate sexes.

Makes me think of how creatures on Earth in their ”refracted” ways represent the Divine: diversity is seen via the distinction of individuals, and in order to actually be ”the image of God” one has to look at the humankind as a whole, as a being of its own.

Anyway, the separation happens and all creation steps deeper into matter and flesh. I find it noteworthy that all the animals were ”loosed apart” ”at the same time with Man”, which makes me think of the theosophical idea that all fauna on earth has come into existence synchronized with the (cosmic) evolution of Man and has in a way ”outpoured” from Him.

In the context of such metaphysical theories, I wonder: does this increasing and multiplying happen already in ”invisible”, non-materials worlds, or only at the later physical stage? Or does it first happen in spirit, and then similarily in matter? Never thought of this before actually, but the question(s) just came to mind now.

In any case, creation proceeds and reality is divided ever more clearly into spirit and matter, the latter also being the world of death. From this ”lowest point”, from this death, from this flesh, the human being must rise, and surronded by all this ”darkness” (s)he must learn that (s)he is in essence deathless.

Differences in translation offer interesting interpretations. The Mead version says: ”...the cause of death is love, though Love is all." Everard version says: ”the cause of death is the love of the body, and let him learn all things that are.” The Finnish version says (translated back into English...): ”the cause of death is desire, and let him recognize all that exists.” As a summary of this part one could say that love of the body is not Love.

”The cause of death is love”; this is again a very poem-like sentence that I find fascinating, and I easily start to see many other meanings in it too. Such as Love as an inspiration for mortification and ”dying to the world”, ”dying while living” etc. Seeing past blind desires can seem like dying while still alive, but this sort of dying doesn't kill the body or soul, but vivifies them.
"Ja kun minun kirkkauteni kulkee ohitse, asetan minä sinut kallion rotkoon ja peitän sinut kädelläni, kunnes olen kulkenut ohi.
Kun minä sitten siirrän pois käteni, näet sinä minun selkäpuoleni; mutta minun kasvojani ei voi kenkään katsoa."
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Smaragd
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Re: Poimandres (Corpus Hermeticum)

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Poimandres wrote:[18] "Hear the rest, the word you yearn to hear. When the cycle was completed, the bond among all things was sundered by the counsel of god. All living things, which had been androgyne, were sundered into two parts humans along with them and part of them became male, part likewise female."
The cycle spoken of is a particular stage of emanation after which the lower manifestation happens where the division of sexes take place and reproductive creation becomes a possibility from the point where the human being is nailed to the cross. The division of sexes create the dynamic poles of the cross, as well as the freedom of choice pertaining to the deepest meanings of a human being and being nailed to a cross. It is important to note that we are talking about the lower human being who is divided in to sexes, while the divine human being that is hidden within this creation is still androgyne. In certain processes and phases of occult striving the lower self's sex can draw out an image of the opposite sex from the androgyne nature of the divine self. These are ofcourse the anima/animus experiences Jung talked about. Here the vertical pole of the cross could be seen represented the sex of the divine self, while the horizontal pole represents the sex of the outer, coarse body.
Poimandres wrote:"But god immediately spoke a holy speech: 'Increase in increasing and multiply in multitude, all you creatures and craftworks"
The immediacy of the command speaks of the vital law of life, the spark that perpetually keeps everything running. The fiery sparkling is well observable through sexuality and thus the text conveys the idea of god telling people to multiply (sexually) as well as with other creative endeavors.
Poimandres wrote:"and let him (who) is mindful recognize that he is immortal, that desire is the cause of death, and let him recognize all that exists."
Aside from all the almost automated processes of creation (Lucifer falling, the almost effortless nature of falling), in the divine command or law there is a way out of perpetual creation. The mindful can realize their immortality. Desire is that which falls down, makes things manifest the invisible laws, and by recognizing all that exists, one is to recognize the laws by the adept use of which one claims one's immortality and ascends to the source of all.
Beshiira wrote: Thu Mar 24, 2022 10:00 pm In the context of such metaphysical theories, I wonder: does this increasing and multiplying happen already in ”invisible”, non-materials worlds, or only at the later physical stage? Or does it first happen in spirit, and then similarily in matter? Never thought of this before actually, but the question(s) just came to mind now.
If we can point Eden to be some stage of paradise, not totally manifested, or manifested through some elements only, then the biblical myth seems to suggest the sexes were atleast on that particular stage. The accuracy of the myth can be ofcourse questioned, but I wouldn't do that without proper study, especially with such a long-lived myths. If we think like the Theosophists that all the coarser forms gather aggordingly to the impressions or "blueprints" made on the finer matter of the astral, then we could think the forms of sexes started to live and copulate, like the text suggests, already within astral before the coarser bodies started to take more complex forms. Thus poimandres could be speaking still quite invisible manifestations to the coarser senses. Cave paintings as an ancient artform drawn on the surface of stone is such a rich metaphor regarding all this.
Beshiira wrote: Thu Mar 24, 2022 10:00 pm Seeing past blind desires can seem like dying while still alive, but this sort of dying doesn't kill the body or soul, but vivifies them.
Despite the obvious intertwined nature of life and death and how death is the initiator beyond forms, this, I think, is a great window on how we enter to the forthcoming "races", or rather ages as we proceed on the path of ascension towards deeper mysteries and initiations.
"Would to God that all the Lord's people were Prophets”, Numbers 11:29 as echoed by William Blake
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Re: Poimandres (Corpus Hermeticum)

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Hermes Trismegistus wrote:19. When He said this, His Forethought did by means of Fate and Harmony effect their couplings and their generations founded. And so all things were multiplied according to their kind.

And he who thus hath learned to know himself, hath reached that Good which doth transcend abundance; but he who through a love that leads astray, expends his love upon his body - he stays in Darkness wandering, and suffering through his senses things of Death.

Now God's will (as stated in the previous verse) is brought into action. This happens ”by means of Fate and Harmony” – cf. Karma.

”And he who thus hath learned to know himself, hath reached that Good which doth transcend abundance”; as already mentioned, The work of Man is to rise from the material plane back to Spirit. I take it that the ”Good that transcends abundance” is the same promise familiar from many religions and spiritual philosophies, that our spiritual achievement or ”reward” easily exceeds any imaginable material abundance. The latter seems to be completely trivial and shallow in comparison. Many biblical references come to mind, such as the already-mentioned impossibility to ”serve two masters”, or building a house on sand vs. on a rock.

Life in solely matter (”love upon ones body” etc.) is seen as wandering in Darkness compared to spiritual life, and such ”vain” life is also equalled to Death. A very Right-Hand-Path way to express the thing, even if understandable.
"Ja kun minun kirkkauteni kulkee ohitse, asetan minä sinut kallion rotkoon ja peitän sinut kädelläni, kunnes olen kulkenut ohi.
Kun minä sitten siirrän pois käteni, näet sinä minun selkäpuoleni; mutta minun kasvojani ei voi kenkään katsoa."
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Smaragd
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Re: Poimandres (Corpus Hermeticum)

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Beshiira wrote: Mon Mar 28, 2022 9:07 pm This happens ”by means of Fate and Harmony” – cf. Karma.
This is also what came in to my mind reading the text. Although in the Western traditions karma is not as clearly defined as in the East, there are many terms and ideas that hint to the same direction giving more attention to other aspects of the same thing. For example, in the Copenhaver translation we have the word providence leading the meaning of the sentence. The word points to the ideas of the protective care of God, fate, and one of the Finnish translations ('sallimus') hints even towards the free will of a human being. God protects the whole, and human beings granted with their free will are thus subjects to the consequences upkept by that which sees the whole of the causal webs. The positive tone of providence hints towards the protective spirit of oneself, the connection towards is built by benevolence.
Poimandres wrote:"After god said this, providence, through fate and through the cosmic framework, caused acts of intercourse and set in train acts of birth; and all things were multiplied according to kind."
This paints an image of the divine hierarchies (cosmic framework) casting the visible wholes in to existence and kind of mirroring their own level in the hierarchical multiplication as species multply with their own kind and create diversity under their own portions in the hierarchies, and being responsible of their makings.
Poimandres wrote:"The one who recognized himself attained the chosen good, but the one who loved the body that came from the error of desire goes on in darkness, errant, suffering sensibly the effects of death."
Yet this dividing within the temporary world is subject to death and serves mostly just a instrumental purpose and meaning. Not realising this, the human being is to be teached by death, by loosing everything invested to the temporary in the process of focusing on it. Being a student of Death in this sense is a mere school of finding balance with the inner and outer instruments. This is one of the central reasons why knowing and studying the human composition, the principles and their correspondences is crucial for the occultist. Not just in theory, but through consistent practice too. Such a big portion of lives is spent lulled within dreams of imbalanced focus, yet these dream periods are obviously needed too. Actually, I think it would be of great service to the overtly stressed occultist to clarify to oneself why rest, one-eyed focus etc. is needed in moderated portions, and how to take it as an important part of the whole.
"Would to God that all the Lord's people were Prophets”, Numbers 11:29 as echoed by William Blake
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Re: Poimandres (Corpus Hermeticum)

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Hermes Trismegistus wrote:20. What is the so great fault, said I, the ignorant commit, that they should be deprived of deathlessness?

Thou seem'st, He said, O thou, not to have given heed to what thou heardest. Did I not bid thee think?

Yea do I think, and I remember, and therefore give Thee thanks.

If thou didst think [thereon], [said He], tell me: Why do they merit death who are in Death?

It is because the gloomy Darkness is the root and base of the material frame; from it came the Moist Nature; from this the body in the sense-world was composed; and from this [body] Death doth the Water drain.

The first thing that comes to mind of the great fault, that makes one unworthy of immortality, is once again the wrong kind of attachment to matter, to ”the world”, in the way that completely ignores the spiritual, invisible, harder-to-reach spheres of reality (harder to reach to most of us anyway...).

This could be interpreted from the last part as well. Darkness as ”the root and base of the material frame” goes back to the initial crack in the Absolute that occurs already in the first stages of creation (cf. Satan), and thus as an element of manifestation it is ultimately divine. As is our material world (cf. e.g. the idea of mâyâ and the ”playful” aspect of Shakti – matter itself is a form of magic!). Following the chain of emanation we eventually come to this physical state, where there are also material forms devoid of substance on their own. As already mentioned briefly in this thread, such forms, or ”beings”, or creatures have been called ”shells” or ”creatures of the Mask” in the SoA context. These are forms from which ”the Water doth drain”; Water being life, spirit, light, meaning, divinity etc. Thus, being focused solely on these shell creatures and the shell reality basically makes one a shell creature too.

Hermes speaking of remembering makes me think of how spiritual awakening or insight has quite often been likened to just that: as if remembering something from the past, or going back to something we ”already know” instinctively. Yes, our true home is beyond the world that we see with our eyes only.
"Ja kun minun kirkkauteni kulkee ohitse, asetan minä sinut kallion rotkoon ja peitän sinut kädelläni, kunnes olen kulkenut ohi.
Kun minä sitten siirrän pois käteni, näet sinä minun selkäpuoleni; mutta minun kasvojani ei voi kenkään katsoa."
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Re: Poimandres (Corpus Hermeticum)

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Hermes Trismegistus wrote:"Those who lack knowledge, what great wrong have they done," I asked, "that they should be deprived of immortality?"

"You behave like a person who has not given thourght to what he has heard. Did I not tell you to think?"

"I am thinkin; I remember; and I am grateful as well."

"If you have understood, tell me: why do they deserve death who are in death?"

"Because what first gives rise to each person's body is the hateful darkness, from which comes the watery nature, from which the body was constituted in the sensible cosmos, from which death drinks."


I don't tink this should be taken in a morally condemning way, especially if we are leaning towards the kind of Gnosticism that longs away from this world conditioned to perish, and towards the immortal realms, and thus easily conditioned to slip in to further trappings of matter by negation. I see the value of the verse as a matter of fact kind, capable of enlightening the student of the nature of these different metaphysical stages of emanation.

Yet there is a moral in this dialogue, which notices the problem of suffering. Poimandre's voice turns here in to seemingly merciless shade of masculine tone, which it has turned towards already a couple of times when the student has interrupted. I'm quite familiar with this strict tone within myself and I recognize there is great danger to it, but if we could meet it with understanding we could see deep within it its feminine counter part of mercy. Too many times in todays world is masculine expressions suppressed because of fear, and as many times has been the masculine expression used wrongfully. If only there could be a more bridges built by Manas-Buddhi to the Buddhi of Atma!

By the example of the verse, the commanding and asking tone offers answers to the problems of suffering by understanding the metaphysical nature of things and thus it is an olive branch rather than an impulse to dominate. It points for the subject oneself to rise to the position of power. Thus it is as much a Jovian call for taking hold of the lightning bolt - the pure potential of the Self, as it is a Martian call to find the self-sacrificing attitude to the portions of us that already belongs to Death. Here we can see another point of view in to how the archetypal masculinity works and aligns in to the different folds of the fabric of reality, Jupiter imprinting its mark to the realm of the upper triad, and Mars imprinting its mark to the realm of the lower triad.
"Would to God that all the Lord's people were Prophets”, Numbers 11:29 as echoed by William Blake
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Re: Poimandres (Corpus Hermeticum)

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Hermes Trismegistus wrote:21. Right was thy thought, O thou! But how doth "he who knows himself, go unto Him", as God's Word (Logos) hath declared?

And I reply: the Father of the universals doth consist of Light and Life, from Him Man was born.

Thou sayest well, [thus] speaking. Light and Life is Father-God, and from Him Man was born.

If then thou learnest that thou art thyself of Life and Light, and that thou [happen'st] to be out of them, thou shalt return again to Life. Thus did Man-Shepherd speak.

But tell me further, Mind of me, I cried, how shall I come to Life again...for God doth say: "The man who hath Mind in him, let him learn to know that he himself [is deathless]."

This verse is quite explicit and self-explanatory.

”If then thou learnest that thou art thyself of Life and Light, and that thou [happen'st] to be out of them, thou shalt return again to Life.” This feels like a summary of the whole Poimandres text.

We can see again the chain of emanation (movement ”downwards”): Light and Life = (→) Father-God → Man.

Man currently exists in Death, but by ”going back”, ”upwards”, He can ”return again to Life”, as He himself is ultimately Life and Light.

And this ascension happens by ”knowing oneself”: with stern introspection and honest self-reflection. This will open new doors and entire worlds for our awakening understanding, and this path we must follow with an open heart and a steady mind. As the classic aphorism states: ”Gnothi seauton” – ”Know thyself” (cf. ”But how doth 'he who knows himself, go unto Him', as God's Word (Logos) hath declared?”). What a nightmare, and what a joy, to see all the creation in ourselves.
"Ja kun minun kirkkauteni kulkee ohitse, asetan minä sinut kallion rotkoon ja peitän sinut kädelläni, kunnes olen kulkenut ohi.
Kun minä sitten siirrän pois käteni, näet sinä minun selkäpuoleni; mutta minun kasvojani ei voi kenkään katsoa."
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Re: Poimandres (Corpus Hermeticum)

Post by Smaragd »

Hermes Trismegistus wrote:"Truly you have understood. But why is it that 'he who has understood himself advances toward god,' as god's discourse has it?"

"Because," I said, "the father of all things was consititued of light and life, and from him the man came to be."
Sticking to my initial interpretation, 'light' points to the monadic atom with its center and circumference - Shiva-Shakti of the individual, which as a whole and sound structure glows like light, emanating its powers forth, and these individual monads take part of the "sea of light" which is life. Going far in to the idea of the Self and beyond by the inner sight and ethical practice (as not to be a mere tourist on a sightseeing, but to take those steps permanently) one is passing through the inner structures, through the celestial spheres and their hierarchies, through the mothers womb - the matrix. The essence of a being comes in to view and its intrinsic connection to the whole by the lack of limiting form, as "the light" of us has not "yet" been poured in to the vessels of form at this sphere. Thus we are here closer to god.

I can see this now with my inner eye, but I'm more of a tourist for I've yet to complete the steps to adepthood and beyond. To a degree one is a worker with this sphere, managing to help building bridges to the entities working there, the further they have managed to go in the process. I would like to think eventually when one proceeds further in the process, the entity of self is more and more focused to this sphere of light and becomes the sort of being that passes the light to the human workers and thus will be less affected by the sorrows of the world, although present for the sorrow through this work. Today's culture expresses this as the death of god as here we can see how god seemingly doesn't care of this world anymore (human freedom making it so that we are to reach god), but I see it as the only hope to overcome the suffering, the only light at the end of the tunnel.

Hermes Trismegistus wrote:"You say your speech well. Life and light are god and father, from twhom the man came to be. So if you learn that you are from light and life and that you happen to come from them, you shall advance to life once again." This is what Poimandres said.
This could be understood as the reciprocal nature of interacting with the divine sphere of light and the workers/entities there. You understand youself and through that clarity gain capabilities to work with the entities of this sphere. You have taken this journey to the higher spheres, and in return these beings pour you a full cup from which you have endless capabilities to fill all the things of the world with meaning. The seemingly dead objects, empty deeds and customs etc. become alive by your focus or touch, and you are in trial to use these powers to help the rest of the world out of the suffering.
Hermes Trismegistus wrote:"But tell me again," I asked, "how shall I advance to life, O my mind? For god says, 'Let the person who is mindful recognize himself.'
This I already answered in my commentary above. Advance to life could be interpreted as making the steps to this sphere of essential light, or pouring from one's full cup to the World, giving life to the world of Death. These are two different phases of the same process. Occult systems should be designed to help this work, and if not, then I'm quite sceptical if such systems are mere smokes and mirrors; usually so unbeknownst to their architects.
"Would to God that all the Lord's people were Prophets”, Numbers 11:29 as echoed by William Blake
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Re: Poimandres (Corpus Hermeticum)

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Hermes Trismegistus wrote:22. Have not all men then Mind?

Thou sayest well, O thou, thus speaking. I, Mind, myself am present with holy men and good, the pure and merciful, men who live piously.

[To such] my presence doth become an aid, and straightway they gain gnosis of all things, and win the Father's love by their pure lives, and give Him thanks, invoking on Him blessings, and chanting hymns, intent on Him with ardent love.

And ere they give up the body unto its proper death, they turn them with disgust from its sensations, from knowledge of what things they operate. Nay, it is I, the Mind, that will not let the operations which befall the body, work to their [natural] end. For being door-keeper I'll close up [all] the entrances, and cut the mental actions off which base and evil energies induce.

This verse offers possibility to a very dualistic RHP reading again. Or elitist even – as ”not all men have Mind”!

”Holy men and good, the pure and merciful, men who live piously”; this seems to stress the familiar ascetic ideal, just like the mention of ”turning with disgust from the body's sensations” etc.

But the key point seems to be this: ”Nay, it is I, the Mind, that will not let the operations which befall the body, work to their [natural] end.” So, it's not the forceful ascetic practice, not the rigorous discipline of the lower mind, that ultimately leads to overcoming the physical reality. As said elsewhere: one doesn't need to kill what will die anyway. Regarding the bodily sensations etc., this happens naturally when one aligns ones focus to Spirit most of all. Thus also are born the ”holyness and goodness” mentioned in the beginning of the verse. I can believe easily that some people are more advanced than others in their occult studies etc., as we are at different stages in many other things in our lives too. But spiritual achievement doesn't happen by taking an elitist standpoint to oneself arbitrarily from the start; even if that's what our lower minds would love to do.

”I, the Mind” here, as I take it, refers to the divine spark within us, the inner master, the higher Mind and Self, the direct link to the living heart of creation, God within ourselves, whom we reach easily if only we have the patience and strenght to have our lower selves and petty urges step back. Then, this is when we ”have Mind”. Yes, compared to such a state, ”profane people” are different indeed, but still, ”having Mind” is nothing exclusive to our personal selves, and it's not beyond the reach of basically everyone else too.

I'll just add here again, that with these very noble-sounding words, I don't mean that I'd think that I'm personally a particularily ”achieved” occultist. Lately I've been feeling quite the opposite again, actually. But I do see that these ideals are what Poimandres is trying to make the reader understand, and these comments are probably more than anything just reminders to myself: This is what you should focus on – for god's sake, try to overcome your pettiness and selfishness, to shine the Master's light; that's why you are on this earth to begin with.
"Ja kun minun kirkkauteni kulkee ohitse, asetan minä sinut kallion rotkoon ja peitän sinut kädelläni, kunnes olen kulkenut ohi.
Kun minä sitten siirrän pois käteni, näet sinä minun selkäpuoleni; mutta minun kasvojani ei voi kenkään katsoa."
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Re: Poimandres (Corpus Hermeticum)

Post by Smaragd »

Hermes Trismegistus wrote:"All people have mind. do they not?"

"Hold your tongue, fellow. Enough talk. I myself, the mind, am present to the blessed and good and pure and merciful - to the reverent -"
Aligning with Beshiira's interpretation, here the Mind is defined distinct from the lower mind. Everybody has a mind with which to think, but there are many layers or spheres to it. This question presented by the student was a reactive thought appearing from the discourse lacking any struggle to see the answer of wisdom by oneself. The question didn't come from the higher sphere of self-governance where everything is in union already and from which all knowledge is available as independent thought. Rather the question came from the lower mind which excercises the role of the student. Both are important, but there's a line where the student mentality becomes a barrier and it needs to be transcended, otherwise we get stuck to these roles and project the role of the teacher outside of ourselves, never reaching the Luciferian source of light within by ourselves. This is the process of Hieros Gamos, and Poimandres, in this translations, seems to be drawing the line that enough is enough, here goes the line which you must overcome by yourself and these are the metaphysical realities and requirements.

As the teacher is already within the student, the latter obviously already has a connection to this higher sphere, but the lower self still needs training and building a more lasting connection between the spheres, less separating or antagonistic relation between the student and the teacher, and understanding how the connection works will make the process possible.

The mind is said to be "present to the blessed and good and pure and merciful - to the reverent", all of which are attributes reflecting unity - buddhi. The atmosphere of reverence creates this envelope around its participants and one could say reverence being an aspect of the auric envelope, or an attribute of it (cf. the motif of vesica piscis in iconography). Within this envelope unites the ideas of atma and buddhi in a very deep way. I'm sure many of us have felt this reverence when coming in to contact with the Star of Azazel, and I'm sure in part it has been achieved here by setting limitations for separatism, for example by banning rhetorics of the party politics, which is by default a stagnating division for a true thinker. For an occultist it is crucial to recognize the reverence and cultivate it. There are many trials challenging such cultivation which seeks balance between the discerning lower and the uniting higher. For example, the gatekeeper requires so much that it can feel like it asks for stagnation in the soul. But it is rather a requirement for the ability to find finer movements within the set pressure. How to allow just the right amount of blasphemy without breaking the reverence? Such questions can take decades to answer and the possible lesser and greater falls are many. But let's hope we can proceed only with the lesser ones as we keep ourselves open to the shadows of ourselves.
Hermes Trismegistus wrote:
"and my presence becomes a help; they quickly recognize everything, and they propitiate the father lovingly and give thanks, praising and singing hymns affectionately and in the order appropriate to him."
Manas as a principle is a guide from whom the lower principles seek direction from. The lower principles are used to reach upward from within the safeguard of reverence, to which the higher principles can answer in a helping manner because reverence touches the essence of the higher spheres and creates a bridge between the lower and the higher principles.

The praise and singing hymns I'll interpret as learning the laws of the higher spheres, getting to know the individual beings in that whole - the notes - and learning the appropriate rhythm to respect and follow the laws of the higher spheres and thus becoming able to work with these higher or inner spheres.
Hermes Trismegistus wrote:
"Before giving up the body to its proper death, they loathe the senses for they see their effects. Or rather I, the mind, will not permit the effects of the body to strike and work their results on them. As gatekeeper, I will refuse entry to the evil and shameful effects, cutting off the anxieties that come from them."
Working with the higher triad is to work with this gatekeeper which is the voice of wisdom. Sometimes we manage to take it into account to the extent that we are actually working with Poimandres, as it is called in this text, but often times we fall in to the dualistic and reactive realm of the senses and there our mind is working unwisely, ruling out the wisdom. Once again we come to the problem with human freedom and how it is oneself who has to raise the self up, to struggle with the mind towards the inner spheres of the Mind.
"Would to God that all the Lord's people were Prophets”, Numbers 11:29 as echoed by William Blake
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