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.The soul of animals is composed of passion anddesire, therefore the animals are called brutes, because their soul is deprived of reason.The fourth species in soul,that possessed by inanimate creatures, is placed outside the bodies actuated.This soul moves in the divine form, andimpels it passively.1[TheFootnotes147:1 The above fragment appears to me extremely obscure and unsatisfactory.I include it in the series of Hermeticwritings because it is quoted as such by Stobus, but it certainly needs much interpretation and explanation, if it beindeed genuine.A.K.PART VI.THE soul is, then, an eternal and intelligent essence; having for thought her own reason.She enters into associationwith the concept of harmony.Separated from the physical body, she endures in herself, she is independent in theIdeal world.She controls her reason, and confers on the entity emerging into life a movement analogous to her ownthought, that is being; for the property of the soul is to assimilate other things to her own character.There are two kinds of vital movement: the one conform-able to the essence of the soul, the other to the nature of the body.Thefirst is general, the second particular; the first is independent, the second is subject to necessity.For everythingmoved is subject to the necessary law of the mover.But the motor movement is united by affinity to the intelligentprinciple.It behoves the soul to be incorporeal, and to be essentially different from the physical body, for if she hada body she would have neither reason nor thought.All bodies are unintelligent, but in receiving the spirit theybecome animated and breathe.The breath belongs to the body, but reason contemplates the beauty of the essential.The sensible spirit discerns appearances.It is distributed into organic sensations; mental perception is a part of it, asalso is the acoustic, olfactive, gustative, and tactile sense.This spirit, attracted by thought, discerns sensations,otherwise it creates only phantoms, for it belongs to the body, and receives all things.The reason of the essential isthe judgment.To the reason belongs the cognizance of lofty things; but to the sensible spirit, opinion.This lastreceives its energy from the external world; but the former from within itself.[The foregoing fragments are from the "Physical Eclogues" of Stobus.][ThereVARIOUS HERMETIC FRAGMENTS.PART I.THERE are, then, essential spirit, reason, intelligence, perception.Opinion and sensation tend towards perception,reason towards the essential spirit; thought advances independently.Thought is associated with perception.Conjoined, all these become a single form, which is that of the soul.Opinion and sensation tend also towardsperfection, but they do not continue in the same condition, they exhibit excess, failure, or variation.Separated fromperception, they deteriorate; approximating to and following it, they participate in the intellectual reason through thesciences.We have the power of choice; it depends on us to choose either the best or the worst by our will.Thechoice of evil approximates us to the corporeal nature, and subjects us[top.150to Destiny.The intellectual spirit which is in us, being free, the intellectual reason is free also, always identical withitself, and independent of Destiny.Therefore, in following this higher and intelligent reason, ordained by thesupreme God, the spirit is superior to the order of Nature over creatures; but the soul which attaches herself to thesecreatures participates in their destiny, though foreign to their nature.1Footnotes150:1 In the above fragment the power of the human will is clearly asserted as the only instrument by which Destinymay be controlled.By continued and ardent striving towards the purely spiritual and intelligent, the soul freesherself from the power of Destiny (Karma), and at length passes into beatitude.She transcends natural order, andenters into the divine.This is Saintship.Inversely, by attaching herself to sensible things, and by suffering herself tobe borne away by passion and desire towards illusory existence, she becomes caught on the ever-rolling wheel ofDestiny, and made subject to the order of Nature, which is that of Metamorphosis.Whereas her true duty andhappiness are to aspire continually upwards, addressing herself by means of purified passion and desire towards theOne, and away from the Manifold.A.K.PART II.THERE is, then, a state of Being superior to all beings, and to all that actually is.Being is that by which universalessentiality is common to all intelligible entities actually existing.Nature is sensible essentiality, including initself all sensible objects.Midway are the intellectual and sensible gods.The concepts of intelligence are related to the intellectual gods, the concepts of opinion to the sensible gods, which are reflexions of the intelligences; as, forinstance, the sun is the image of the[creativep.151creative and celestial God.For as God has created the universe, so the sun creates animals, produces plants, andgoverns fluid things.[These fragments are from Stobus' Eclogues, "Physical and Moral."]PART III.WHEREFORE the incorporeal vision comes forth from the body to contemplate beauty, lifting itself up and adoring,not the form, nor the body, nor the appearance, but that which, behind all, is calm, tranquil, substantial, immutable;that which is all, alone and one, that which is by itself and in itself, similar to itself, and without variation.PART IV.IF thou understandest this one and only Good, thou wilt find nothing impossible, for all virtue is therein.Think notthat this Good is in anyone, nor that it is outside of anyone.It is without limit, being the limit of all.Nothingcontains it, it contains all in itself.For what distinction is there between the corporeal and the incorporeal, the createand the uncreate; that which is subject to necessity and that which is free; between terrestrial things and thingscelestial, corruptible things and things eternal?[nal?p.152[paragraph continues] Is it not that these subsist freely, and that those are subject to the bondage of necessity? Thatwhich is below is imperfect and perishable.PART V.BENEATH nature and the ideal world is placed the pyramid.Its corner stone, placed on its summit, is the CreativeWord of the universal Lord, which, after Him, is the first Power, uncreate, infinite, begotten of Him and antecedentto all His creations.He is the offspring of the Most Perfect, the fruitful and true Son.The nature of this intelligentWord is a generating and productive nature.Call it as thou wilt--generation, or nature, or character.But think thisonly, that he is perfect in the Perfect, and issued from the Perfect, that all his works are perfectly good, and that he isthe source of creation and of life.Since such is his nature, he is well named.But for the providence of the Lord of the universe Who causes me to reveal these words, you would not have sogreat a desire to seek out such matters.Now, therefore, hear the end of this discourse.This Spirit of whom I have sooften spoken is necessary to all; for he maintains all, he gives life to all, he nourishes all.He outflows from the holySource, and without ceasing comes to the aid of spirits and to all living creatures.[The foregoing are from Cyril.]["ThusPART VI."THUS the Ideal Light was before the Ideal Light, and the luminous Intelligence of Intelligence was always, and itsunity was nothing else than the Spirit enveloping the universe.Out of Whom is neither God, nor Angels, nor anyother essentials, for He is the Lord of all things and the power and the light; and all depends on Him and is in Him.His perfect Word, generative and creative, descending into generative Nature and into generating water, renderedthe water fruitful [ Pobierz całość w formacie PDF ]
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.The soul of animals is composed of passion anddesire, therefore the animals are called brutes, because their soul is deprived of reason.The fourth species in soul,that possessed by inanimate creatures, is placed outside the bodies actuated.This soul moves in the divine form, andimpels it passively.1[TheFootnotes147:1 The above fragment appears to me extremely obscure and unsatisfactory.I include it in the series of Hermeticwritings because it is quoted as such by Stobus, but it certainly needs much interpretation and explanation, if it beindeed genuine.A.K.PART VI.THE soul is, then, an eternal and intelligent essence; having for thought her own reason.She enters into associationwith the concept of harmony.Separated from the physical body, she endures in herself, she is independent in theIdeal world.She controls her reason, and confers on the entity emerging into life a movement analogous to her ownthought, that is being; for the property of the soul is to assimilate other things to her own character.There are two kinds of vital movement: the one conform-able to the essence of the soul, the other to the nature of the body.Thefirst is general, the second particular; the first is independent, the second is subject to necessity.For everythingmoved is subject to the necessary law of the mover.But the motor movement is united by affinity to the intelligentprinciple.It behoves the soul to be incorporeal, and to be essentially different from the physical body, for if she hada body she would have neither reason nor thought.All bodies are unintelligent, but in receiving the spirit theybecome animated and breathe.The breath belongs to the body, but reason contemplates the beauty of the essential.The sensible spirit discerns appearances.It is distributed into organic sensations; mental perception is a part of it, asalso is the acoustic, olfactive, gustative, and tactile sense.This spirit, attracted by thought, discerns sensations,otherwise it creates only phantoms, for it belongs to the body, and receives all things.The reason of the essential isthe judgment.To the reason belongs the cognizance of lofty things; but to the sensible spirit, opinion.This lastreceives its energy from the external world; but the former from within itself.[The foregoing fragments are from the "Physical Eclogues" of Stobus.][ThereVARIOUS HERMETIC FRAGMENTS.PART I.THERE are, then, essential spirit, reason, intelligence, perception.Opinion and sensation tend towards perception,reason towards the essential spirit; thought advances independently.Thought is associated with perception.Conjoined, all these become a single form, which is that of the soul.Opinion and sensation tend also towardsperfection, but they do not continue in the same condition, they exhibit excess, failure, or variation.Separated fromperception, they deteriorate; approximating to and following it, they participate in the intellectual reason through thesciences.We have the power of choice; it depends on us to choose either the best or the worst by our will.Thechoice of evil approximates us to the corporeal nature, and subjects us[top.150to Destiny.The intellectual spirit which is in us, being free, the intellectual reason is free also, always identical withitself, and independent of Destiny.Therefore, in following this higher and intelligent reason, ordained by thesupreme God, the spirit is superior to the order of Nature over creatures; but the soul which attaches herself to thesecreatures participates in their destiny, though foreign to their nature.1Footnotes150:1 In the above fragment the power of the human will is clearly asserted as the only instrument by which Destinymay be controlled.By continued and ardent striving towards the purely spiritual and intelligent, the soul freesherself from the power of Destiny (Karma), and at length passes into beatitude.She transcends natural order, andenters into the divine.This is Saintship.Inversely, by attaching herself to sensible things, and by suffering herself tobe borne away by passion and desire towards illusory existence, she becomes caught on the ever-rolling wheel ofDestiny, and made subject to the order of Nature, which is that of Metamorphosis.Whereas her true duty andhappiness are to aspire continually upwards, addressing herself by means of purified passion and desire towards theOne, and away from the Manifold.A.K.PART II.THERE is, then, a state of Being superior to all beings, and to all that actually is.Being is that by which universalessentiality is common to all intelligible entities actually existing.Nature is sensible essentiality, including initself all sensible objects.Midway are the intellectual and sensible gods.The concepts of intelligence are related to the intellectual gods, the concepts of opinion to the sensible gods, which are reflexions of the intelligences; as, forinstance, the sun is the image of the[creativep.151creative and celestial God.For as God has created the universe, so the sun creates animals, produces plants, andgoverns fluid things.[These fragments are from Stobus' Eclogues, "Physical and Moral."]PART III.WHEREFORE the incorporeal vision comes forth from the body to contemplate beauty, lifting itself up and adoring,not the form, nor the body, nor the appearance, but that which, behind all, is calm, tranquil, substantial, immutable;that which is all, alone and one, that which is by itself and in itself, similar to itself, and without variation.PART IV.IF thou understandest this one and only Good, thou wilt find nothing impossible, for all virtue is therein.Think notthat this Good is in anyone, nor that it is outside of anyone.It is without limit, being the limit of all.Nothingcontains it, it contains all in itself.For what distinction is there between the corporeal and the incorporeal, the createand the uncreate; that which is subject to necessity and that which is free; between terrestrial things and thingscelestial, corruptible things and things eternal?[nal?p.152[paragraph continues] Is it not that these subsist freely, and that those are subject to the bondage of necessity? Thatwhich is below is imperfect and perishable.PART V.BENEATH nature and the ideal world is placed the pyramid.Its corner stone, placed on its summit, is the CreativeWord of the universal Lord, which, after Him, is the first Power, uncreate, infinite, begotten of Him and antecedentto all His creations.He is the offspring of the Most Perfect, the fruitful and true Son.The nature of this intelligentWord is a generating and productive nature.Call it as thou wilt--generation, or nature, or character.But think thisonly, that he is perfect in the Perfect, and issued from the Perfect, that all his works are perfectly good, and that he isthe source of creation and of life.Since such is his nature, he is well named.But for the providence of the Lord of the universe Who causes me to reveal these words, you would not have sogreat a desire to seek out such matters.Now, therefore, hear the end of this discourse.This Spirit of whom I have sooften spoken is necessary to all; for he maintains all, he gives life to all, he nourishes all.He outflows from the holySource, and without ceasing comes to the aid of spirits and to all living creatures.[The foregoing are from Cyril.]["ThusPART VI."THUS the Ideal Light was before the Ideal Light, and the luminous Intelligence of Intelligence was always, and itsunity was nothing else than the Spirit enveloping the universe.Out of Whom is neither God, nor Angels, nor anyother essentials, for He is the Lord of all things and the power and the light; and all depends on Him and is in Him.His perfect Word, generative and creative, descending into generative Nature and into generating water, renderedthe water fruitful [ Pobierz całość w formacie PDF ]