Corpus Hermeticum 2: The Serapeum · 2 of 4 · tr. G.R.S. Mead
Section 1b
A: How is it, then, that things down here, Thrice-greatest one, are moved with those that are [already] moved?
For thou hast said the errant spheres were moved by the inerrant one.
H: This is not, O Asclepius, a moving with, but one against; they are not moved with one another, but one against the other.
It is this contrariety which turneth the resistance of their motion into rest.
For that resistance is the rest of motion.
7.
Hence, too, the errant spheres, being moved contrarily to the inerrant one, are moved by one another by mutual contrariety, [and also] by the spable one through contrariety itself.
And this can otherwise not be.
The Bears up there <i.e., Ursa Major and Minor>, which neither set nor rise, think'st thou they rest or move?
A: They move, Thrice-greatest one.
H: And what their motion, my Asclepius?
A: Motion that turns for ever round the same.
H: But revolution - motion around same - is fixed by rest.
For "round-the-same" doth stop "beyond-same".
"Beyond-same" then, being stopped, if it be steadied in "round-same" - the contrary stands firm, being rendered ever stable by its contrariety.
8.
Of this I'll give thee here on earth an instance, which the eye can see.
Regard the animals down here - a man, for instance, swimming!
The water moves, yet the resistance of his hands and feet give him stability, so that he is not borne along with it, nor sunk thereby.
A: Thou hast, Thrice-greatest one, adduced a most clear instance.
H: All motion, then, is caused in station and by station.
The motion, therefore, of the cosmos (and of every other hylic <i.e., material> animal) will not be caused by things exterior to the cosmos, but by things interior [outward] to the exterior - such [things] as soul, or spirit, or some such other thing incorporeal.
'Tis not the body that doth move the living thing in it; nay, not even the whole [body of the universe a lesser] body e'en though there be no life in it.
9.
A: What meanest thou by this, Thrice-greatest one?
Is it not bodies, then, that move the stock and stone and all the other things inanimate?
H: By no means, O Asclepius.
The something-in-the-body, the that-which-moves the thing inanimate, this surely's not a body, for that it moves the two of them - both body of the lifter and the lifted?
So that a thing that's lifeless will not move a lifeless thing.
That which doth move [another thing] is animate, in that it is the mover.
Thou seest, then, how heavy laden is the soul, for it alone doth lift two bodies.
That things, moreover, moved are moved in something as well as moved by something is clear.
10.
A: Yea, O Thrice-greatest one, things moved must needs be moved in something void.
H: Thou sayest well, O [my] Asclepius!
For naught of things that are is void.
Alone the "is-not" is void [and] stranger to subsistence.
For that which is subsistent can never change to void.
A: Are there, then, O Thrice-greatest one, no such things as an empty cask, for instance, and an empty jar, a cup and vat, and other things like unto them?
Themes
◆Body As Obstacleanthropology
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
The passage asserts that 'it is not the body that doth move the living thing,' positioning the body as passive and lifeless compared to the animate soul.
All passages →◆Correspondencecosmology
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The text explicitly uses an earthly instance (a man swimming) to explain heavenly motion, reflecting the Hermetic axiom that cosmic structures are mirrored at different scales.
All passages →◆Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
The cosmos is described as being moved by things interior to the exterior (soul or spirit), implying that the active divine principle resides within rather than outside.
All passages →◆Microcosm Macrocosmcosmology
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The human swimmer is used as an analogical instance to illustrate the mechanics of the cosmic spheres, suggesting a reflection of macrocosmic laws in microcosmic action.
All passages →◇Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
[auto] The passage structures cosmic reality through the fundamental opposition of motion versus rest and errant versus inerrant spheres.
All passages →◇Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
[auto] Hermes employs counter-intuitive statements, such as motion occurring in the stable, to convey cosmological truths.
All passages →Related passages · 31 parallels
◆neoplatonism|Select Works of Plotinus|Select Works, Section 100 (part 1)
“Section 1 1.
But whence that circular movement?
In imitation of the Intellectual-Principle.
And does this movement belong to the material part or to the Soul?
Can we account for it on the ground that the Soul has itself at once for cent…”
Both passages discuss the nature of motion and its relationship to stability and the cosmos. They explore how movement is governed by underlying principles, such as the interaction between the stable and the errant, and the role of the soul or intellectual principle in governing motion.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 100 (part 2)
“Such motion alone can constitute its impulse towards its centre: it cannot coincide with the centre, for then there would be no circle; since this may not be, it whirls about it; so only can it indulge its tendence.
If, on the other hand,…”
Both passages discuss the nature of motion and its relationship to stability and the cosmos. They explore how movement is governed by underlying principles, such as the interaction between the stable and the errant, and the role of the soul or intellectual principle in governing motion.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 101
“Section 2 2. And what of lower things? [Why have they not this motion?] [Their case is very different]: the single thing here is not an all but a part and limited to a given segment of space; that other realm is all, is space, so to speak,…”
Both passages explore the nature of motion and its relationship to stability and the soul. They discuss how motion is not merely physical but is influenced by incorporeal elements like the soul, and how this motion is perpetual and purposeful.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 102
“Section 3 3. The truth may be resumed in this way: There is a lowest power of the Soul, a nearest to earth, and this is interwoven throughout the entire universe: another phase possesses sensation, while yet another includes the Reason whic…”
Both passages discuss the nature of motion and the relationship between the soul and the divine. They explore how souls or spiritual entities move in relation to a higher being or principle, though they use different metaphors and frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 246
“Section 14 14. But would this mean that if there were no Matter nothing would exist? Precisely as in the absence of a mirror, or something of similar power, there would be no reflection. A thing whose very nature is to be lodged in somethin…”
Both passages explore the relationship between form and the underlying substrate (Matter in Plotinus, the stable in Hermeticism). They discuss how the substrate interacts with form and movement, though from different philosophical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 260 (part 1)
“Section 8 8.
Movement Time cannot be- whether a definite act of moving is meant or a united total made up of all such acts- since movement, in either sense, takes place in Time.
And, of course, if there is any movement not in Time, the id…”
Both passages discuss the nature of movement and its relationship to stability and time. They explore how movement is not merely a function of the medium but involves deeper, often incorporeal principles. The Hermetic text emphasizes the role of contrariety and the incorporeal soul in movement, while the Neoplatonic text delves into the distinction between movement and time, arguing for their separation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 261 (part 1)
“Section 9 9.
"A Number, a Measure, belonging to Movement?" This, at least, is plausible since Movement is a continuous thin; but let us consider.
To begin with, we have the doubt which met us when we probed its identification with extent…”
Both passages explore the nature of movement and its relationship to stability and time. They discuss how movement is not merely a function of the medium in which it occurs but involves deeper, often contradictory forces or principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 265 (part 1)
“Section 13 13.
The Spheral Circuit, then, performed in Time, indicates it: but when we come to Time itself there is no question of its being "within" something else: it must be primary, a thing "within itself." It is that in which all the…”
Both passages explore the nature of time and movement, emphasizing the role of an underlying, stable principle (Soul or Eternity in Plotinus, incorporeal principles in Hermeticism) that governs and gives rise to temporal and spatial phenomena. They share a metaphysical approach to understanding movement and time.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 353
“Section 33 33. The Circuit does not go by chance but under the Reason-Principle of the living whole; therefore there must be a harmony between cause and caused; there must be some order ranging things to each other's purpose, or in due rela…”
Both passages discuss the interconnectedness and harmony within the cosmos, emphasizing the role of a higher principle or cause that governs the movements and positions of all things. They share a mystical perspective on the unity and order of the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 356
“Section 36 36. The Universe is immensely varied, the container of all the Reason-Principles and of infinite and diverse efficacies. In man, we are told, the eye has its power, and the bones have their varied powers, and so with each separat…”
Both passages discuss the interconnectedness and harmony within the cosmos, emphasizing the role of a higher principle or cause that governs the movements and positions of all things. They share a mystical perspective on the unity and order of the universe.
21 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 357
“Section 37 37. We must not rob the universe of any factor in its being. If any of our theorists of to-day seek to explain the action of fire- or of any other such form, thought of as an agent- they will find themselves in difficulties unles…”
Both passages discuss the interplay between movement, stability, and the underlying principles governing these dynamics. They explore how different elements interact within a larger system, whether it be the cosmos or the human body, and how these interactions are guided by higher principles or forces.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 523
“Section 16 16. If it be urged that Motion is but imperfect Act, there would be no objection to giving priority to Act and subordinating to it Motion with its imperfection as a species: Act would thus be predicated of Motion, but with the qu…”
Both passages explore the nature of motion and its relationship to stability and act. Plotinus discusses the timeless nature of motion and act, while the Hermetic text examines the interplay between motion and stability, highlighting the role of contrariety and resistance. Both texts delve into the metaphysical aspects of movement and change.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 529
“Section 22 22. Passivity, thus, implies the existence within of a motion functioning somehow or other in the direction of alteration. Action too implies motion within, whether the motion be aimless or whether it be driven by the impulse com…”
Both passages explore the nature of motion and its relationship to stability and action. They discuss how motion is caused by internal principles and how action and passion (or resistance) interact, though they use different frameworks and terminology.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 530
“Section 23 23. As for Possession, if the term is used comprehensively, why are not all its modes to be brought under one category? Possession, thus, would include the quantum as possessing magnitude, the quale as possessing colour; it would…”
Both passages explore the nature of motion and its relationship to stability and act. Plotinus discusses the timeless nature of motion and act, while the Hermetic text examines motion in relation to stability and contrariety. Both texts delve into the philosophical understanding of movement and its underlying principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 533
“Section 26 26. But the error in this theory is fundamental. To set Matter the potential above everything, instead of recognising the primacy of actuality, is in the highest degree perverse. If the potential holds the primacy among the Exist…”
Both passages explore the nature of motion and its relationship to action and reaction. They discuss the interplay between the mover and the moved, and the distinction between different types of motion, though from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 536
“Section 29 29. Qualities must be for this school distinct from Substrates. This in fact they acknowledge by counting them as the second category. If then they form a distinct category, they must be simplex; that is to say they are not compo…”
Both passages explore the nature of motion and its relationship to stability and action. They discuss how motion is caused by internal principles and the interplay between action and passion, showing a conceptual parallel in their mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 583
“Section 22 22. But suppose that we identify alteration with Motion on the ground that Motion itself results in difference: how then do we proceed to define Motion? It may roughly be characterized as the passage from the potentiality to its…”
Both passages explore the nature of motion and its relationship to potentiality and actuality, though from different philosophical and mystical traditions. They both delve into the idea of motion as a transition from potential to actual states, and discuss the role of stability and resistance in motion.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 584
“Section 23 23. The Motion which acts upon Sensible objects enters from without, and so shakes, drives, rouses and thrusts its participants that they may neither rest nor preserve their identity- and all to the end that they may be caught in…”
Both passages discuss the nature of motion and its relationship to stability and the mover. They explore the idea that motion is caused by something internal and incorporeal, and that the mover is distinct from the moved.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 585
“Section 24 24. With regard to locomotion: if ascending is to be held contrary to descending, and circular motion different [in kind] from motion in a straight line, we may ask how this difference is to be defined- the difference, for exampl…”
Both passages explore the nature of motion and its underlying principles. Passage A discusses different types of motion and their characteristics, while Passage B delves into the causes and effects of motion, particularly focusing on the role of stability and contrariety. Both texts seek to understand the fundamental aspects of movement, showing a conceptual parallel in their mystical exploration of motion.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 587
“Section 26 26. We may now take the various specific types of Motion, such as locomotion, and once again enquire for each one whether it is not to be divided on the basis of direction, up, down, straight, circular- a question already raised;…”
Both passages explore the nature of motion and its classifications. Passage A from Plotinus discusses various types of motion and their distinctions, while Passage B from Hermeticism examines the relationship between motion and stability, and the causes of motion. Both texts delve into the philosophical understanding of motion within their respective traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 588
“Section 27 27. What view are we to take of that which is opposed to Motion, whether it be Stability or Rest? Are we to consider it as a distinct genus, or to refer it to one of the genera already established? We should, no doubt, be well ad…”
Both passages explore the relationship between motion and stability/rest, discussing how stability or rest is not merely the absence of motion but involves a more complex interplay. They both delve into the nature of these concepts within different realms (Intellectual and Sensible in Plotinus, and cosmic and material in Hermeticism).
◆neoplatonism|Select Works of Plotinus|Select Works, Section 593
“Section 3 3. But are we to think of this Authentic Being as, itself, present, or does it remain detached, omnipresent in the sense only that powers from it enter everywhere? Under the theory of presence by powers, souls are described as ray…”
Both passages explore the nature of motion and its relationship to potentiality and actuality. They discuss how motion involves a transition from one state to another, and they both consider the role of stability and resistance in motion, though from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 594
“Section 4 4. But how explain beings by the side of Being, and the variety of intelligences and of souls, when Being has the unity of omnipresent identity and not merely that of a species, and when intellect and soul are likewise numerically…”
Both passages discuss the nature of motion and its relationship to stability and the mover. They explore the idea that motion is caused by something internal and incorporeal, and that the mover is distinct from the moved.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 595
“Section 5 5. Herein lies its greatness, not in mass; mass is limited and may be whittled down to nothingness; in that order no such paring off is possible- nor, if it were, could there be any falling short. Where limitation is unthinkable,…”
Both passages explore the nature of motion and its underlying principles, discussing the differences and relationships between various types of movement. They share a philosophical inquiry into the mechanics of motion, though from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 597
“Section 7 7. Let us consider once more how it is possible for an identity to extend over a universe. This comes to the question how each variously placed entity in the multiplicity of the sense order can have its share in one identical Prin…”
Both passages explore the nature of motion and its classification. Passage A from Plotinus discusses different types of motion and their characteristics, while Passage B from Hermetic tradition delves into the causes and nature of motion, particularly the role of stability and contrariety. Both texts seek to understand the fundamental principles governing motion, showing a conceptual parallel in their mystical exploration of the subject.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 598
“Section 8 8. The light of our world can be allocated because it springs from a corporeal mass of known position, but conceive an immaterial entity, independent of body as being of earlier nature than all body, a nature firmly self-based or,…”
Both passages explore the relationship between motion and stability/rest, discussing how stability or rest is not merely the absence of motion but involves a deeper, often metaphysical, relationship. They both delve into the nature of these concepts within their respective philosophical and mystical frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 660
“Section 21 21. Now what in all these objects of desire is the fundamental making them good? We must be bold: Intellectual-Principle and that life are of the order of good and hold their desirability, even they, in virtue of belonging to tha…”
Both passages explore the nature of movement and stability within a metaphysical framework, discussing how higher principles (Intellectual-Principle in Plotinus, incorporeal movers in Hermeticism) interact with and give rise to the diversity and motion of the universe. They share a conceptual parallel in their emphasis on the role of unity and difference in the structure of reality.
◆platonism|Plato: Timaeus|Section 1z
“But so long as in the process of transition the weaker is fighting against the stronger, the dissolution continues.
Again, when a few small particles, enclosed in many larger ones, are in process of decomposition and extinction, they only…”
Both passages explore the nature of motion and stability, discussing how movement is generated through interactions between different elements or forces. They both emphasize the role of contrariety and resistance in understanding motion, though within different philosophical frameworks.
◆taoism|Tao Te Ching|Chapter 40
“The movement of the Tao By contraries proceeds; And weakness marks the course Of Tao's mighty deeds. All things under heaven sprang from It as existing (and named); that existence sprang from It as non-existent (and not named).…”
Both passages discuss the concept of movement and stability within a cosmic framework, emphasizing the role of opposites or contrariety in the functioning of the universe. The Tao Te Ching speaks of the Tao's mighty deeds proceeding through weakness and the interplay of existence and non-existence, while the Hermetic text discusses the movement of celestial bodies and the role of resistance and contrariety in maintaining stability and motion.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter IX (part 7)
“And these two kinds of motion will be incommensurable for it.
The animal will be in a position to measure an angle or a convex surface, though not understanding their true nature, and though regarding them as motion.
But true motion, i.e.…”
Both passages explore the perception of motion and reality from different perspectives. Passage A discusses how animals perceive motion differently from humans, while Passage B examines the nature of motion and stability in the cosmos and living beings. Both texts delve into the conceptual understanding of motion and its relationship to perception and reality.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter X (part 6)
“The mind will have to open its doors to objects each possessing such an enormous, such an infinite number of signs and characteristics that to comprehend them by means of the reason is absolutely impossible.
And if one wants to comprehend…”
Both passages explore the nature of motion and the relationship between the observer and the observed. They discuss the illusory nature of motion and the role of consciousness or inner principles in perceiving and causing movement, albeit from different mystical traditions.