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Corpus Hermeticum 1: Poimandres · 1 of 6 · tr. G.R.S. Mead

Section 1a

Poemandres, the Shepherd of Men <This is the most famous of the Hermetic documents, a revelation account describing a vision of the creation of the universe and the nature and fate of humanity. Authors from the Renaissance onward have been struck by the way in which its creation myth seems partly inspired by Genesis , partly reacting against it. The Fall has here become the descent of the Primal Man through the spheres of the planets to the world of Nature, a descent caused not by disobedience but by love, and done with the blessing of God. 1. It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height, the senses of my body being held back - just as men who are weighed down with sleep after a fill of food, or from fatigue of body. Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst thou hear and see, and what hast thou in mind to learn and know? 2. And I do say: Who art thou? He saith: I am Man-Shepherd (Poemandres), Mind of all-masterhood; I know what thou desirest and I'm with thee everywhere. 3. [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I said, what I desire to hear. He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee. 4. E'en with these words His aspect changed, and straightway, in the twinkling of an eye, all things were opened to me, and I see a Vision limitless, all things turned into Light - sweet, joyous [Light]. And I became transported as I gazed. But in a little while Darkness came settling down on part [of it], awesome and gloomy, coiling in sinuous folds, so that methought it like unto a snake. And then the Darkness changed into some sort of a Moist Nature, tossed about beyond all power of words, belching out smoke as from a fire, and groaning forth a wailing sound that beggars all description. [And] after that an outcry inarticulate came forth from it, as though it were a Voice of Fire. 5. [Thereon] out of the Light [...] a Holy Word (Logos) descended on that Nature. And upwards to the height from the Moist Nature leaped forth pure Fire; light was it, swift and active too. The Air, too, being light, followed after the Fire; from out of the Earth-and-Water rising up to Fire so that it seemed to hang therefrom. But Earth-and-Water stayed so mingled with each other, that Earth from Water no one could discern. Yet were they moved to hear by reason of the Spirit-Word (Logos) pervading them. 6. Then saith to me Man-Shepherd: Didst understand this Vision what it means? Nay; that shall I know, said I. That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the Light-Word (Logos) [that appeared] from Mind is Son of God. What then? - say I. Know that what sees in thee and hears is the Lord's Word (Logos); but Mind is Father-God. Not separate are they the one from other; just in their union [rather] is it Life consists. Thanks be to Thee, I said. So, understand the Light [He answered], and make friends with it. 7. And speaking thus He gazed for long into my eyes, so that I trembled at the look of him.
Themes
Meditationpraxis

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

The narrator begins by stating 'my mind was meditating on the things that are' before receiving the vision.

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Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

[auto] The text opens with the narrator's mind 'meditating on the things that are'.

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Archonscosmology

Malevolent planetary rulers or demiurgic powers that govern the material world and obstruct the soul's ascent.

[auto] The introductory note explicitly identifies the 'seven rulers of fate' as 'archons of the seven planets' with an ambivalent role regarding evil.

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Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

[auto] The senses of the body are described as being held back like sleep or fatigue, implying they hinder spiritual vision.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] Light is the central imagery of the vision, identified directly with God and Mind ('That Light... am I, thy God').

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] The introductory note describes the text as a 'revelation account' involving a 'vision of the creation'.

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Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

[auto] The passage describes the 'senses of my body being held back' to facilitate higher thought.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The text explicitly names the 'Holy Word (Logos)', 'Light-Word (Logos)', and 'Spirit-Word (Logos)' as the mediating creative force descending from Mind.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] The narrator describes their thought being 'raised to a great height' during meditation.

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Related passages · 9 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 1)
p. 58 CHAPTER II. THE UNITY OF THE ALL. "We are all one body in Christ, and have all the Spirit of Christ within our reach. If, then, we enter into the Christ, we may see and know everything by the power of His Spirit." ( Forty Question…”
Both passages explore the concept of the divine and the limitations of human understanding in comprehending the infinite and eternal nature of God. They both use metaphorical language to describe the divine and acknowledge the inadequacy of human terms to fully grasp divine realities.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 1)
p. 71 CHAPTER III. THE SEVEN PROPERTIES OR QUALITIES OF ETERNAL NATURE. 1 I. ♄ ☾ II. ☿ ♃ III. ♂ ♀ IV. ☉ V. ♀ ♂ VI. ♃ ☿ VII. ☾ ♄ When the Eternal One, in its aspect as a Trinity and with reference to divine wisdom, reveals itself o…”
Both passages describe a mystical vision of the creation and manifestation of divine nature through multiple qualities or entities. Boehme's seven properties of eternal nature and the Hermetic account of the creation involving the seven rulers of fate both explore the idea of divine manifestation through multiple aspects or beings.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Ancient Mysteries and Secret Societies Which Have Influenced Modern Masonic Symbolismm
Of these shoots one is manifested from above, which is the Great Power, the Universal Mind ordering all things, male, and the other, [is manifested] from below, the Great Thought, female, producing all things. Hence pairing with each other…”
Both passages describe a creation myth involving the interaction of opposing principles (Light and Darkness, Positive and Negative) that result in the manifestation of the world. They also share the concept of a divine being (Poemandres, Demiurgus) playing a central role in the creation process.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Ancient Mysteries and Secret Societies Which Have Influenced Modern Masonic Symbolismo
To the Gnostics, the Christ was the personification of Nous , the Divine Mind, and emanated from the higher spiritual Æons. He descended into the body of Jesus at the baptism and left it again before the crucifixion. The Gnostics declared…”
Both passages discuss the concept of a divine emanation or aspect descending into the material world to guide or save humanity. The Gnostic Nous and the Hermetic Poemandres (Man-Shepherd) both serve as divine intermediaries, embodying the divine mind or logos that interacts with the material realm.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Atlantis and the Gods of Antiquityd
(Consult Theon of Smyrna for the Pythagorean doctrine of opposites.) The numbers 1 to 10 rule every creature, and the numbers, in turn, are under the control of the Monad, or 1--the Eldest among them. With the trident scepter of Poseidon t…”
Both passages explore the concept of a primordial, divine origin and the descent into a material or illusory realm. Passage A discusses the fall of Atlantis as a symbol of spiritual involution, while Passage B describes the descent of the Primal Man through the spheres of the planets, both involving a fall or descent from a divine state.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Life and Teachings of Thoth Hermes Trismegistusf
It is doubtful that the deity called Thoth by the Egyptians was originally Hermes, but the two personalities were blended together and it is now impossible to separate them. Thoth was called "The Lord of the Divine Books" and "Scribe of th…”
Both passages describe a creation myth involving the emergence of Light from Darkness, the division of elements, and the role of a divine Word (Logos) or Reason. They also share the theme of a divine being instructing a human figure (Hermes) about the nature of the universe and the path to immortality.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Life and Teachings of Thoth Hermes Trismegistusg
The Supreme Being--the Mind--male and female, brought forth the Word; and the Word, suspended between Light and darkness, was delivered of another Mind called the Workman , the Master-Builder , or the Maker of Things . "In this manner it w…”
Both passages describe a creation myth involving a divine being (Mind or Supreme Being) and a Primal Man or Universal Man who descends into the material world. The themes of the descent, the union with Nature, and the composite nature of humanity are structurally parallel.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermesj
Thus the universal tradition of the one religion was broken for a moment, darkness or doubt spread over the whole earth, and it seemed in the eyes of ignorance, that true catholicism, the universal revelation, had disappeared for a space.…”
Both passages discuss a divine figure who reveals cosmic truths and the nature of the universe. They share the theme of a divine revelation and the presence of a divine being who imparts knowledge, though the specific details and contexts differ.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermesl
In the schools of seers the terrestrial globe was represented by an egg of pasteboard or painted wood, and when young children were asked, ‘What is this egg?’ they answered, ‘It is the earth.’ Those older children, the barbarians, hearing t…”
Both passages discuss the concept of divine light and the nature of the divine mind (Logos). They share a mystical perspective on the creation and understanding of the world, emphasizing the role of divine intelligence and the pursuit of knowledge.