Corpus Hermeticum 4: The Epistles · 3 of 3 · tr. G.R.S. Mead
Section 1c
It is Itself Its Source, since It may have no other Source.
The Oneness then being Source, containeth every number, but is contained by none; engendereth every number, but is engendered by no other one.
11.
Now all that is engendered is imperfect, it is divisible, to increase subject and to decrease; but with the Perfect [One] none of these things doth hold.
Now that which is increasable increases from the Oneness, but succumbs through its own feebleness when it no longer can contain the One.
And now, O Tat, God's Image hath been sketched for thee, as far as it can be; and if thou wilt attentively dwell on it and observe it with thine heart's eyes, believe me, son, thou'lt find the Path that leads above; nay, that Image shall become thy Guide itself, because the Sight [Divine] hath this peculiar [charm], it holdeth fast and draweth unto it those who succeed in opening their eyes, just as, they say, the magnet [draweth] iron.
Themes
◇Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
[auto] The divine Source is described by negation, stating it is contained by none and engendered by no other one.
All passages →◇Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
[auto] The text establishes a fundamental distinction between the Like and Unlike, and the Perfect One versus the imperfect engendered.
All passages →◇Divine Simplicitytheology
The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.
[auto] The Oneness is described as Its Own Source with no other source, implying absolute simplicity and lack of composition.
All passages →◇Emanation Hierarchycosmology
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
[auto] The text distinguishes between the Perfect One as Source and the imperfect, divisible things that are engendered from it.
All passages →◇Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] Salvation is framed as finding the Path through attentively dwelling on and observing the Image with heart's eyes.
All passages →◇Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
[auto] The passage centrally defines the Oneness as the self-sufficient Source and Root of all existence that contains all numbers but is contained by none.
All passages →◇Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
[auto] The passage explicitly states that the Oneness containeth and engendereth every number while being contained by none.
All passages →◇Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
[auto] The text asserts that the Oneness is in all things as Root and Source, and without this Source nothing exists.
All passages →Related passages · 20 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 12, Section 1b
“Which meaneth that just as things that have no substantial Being 490 490 i.
e.
The material things (cf.
Myst.
Theol.
I.).
This is the ordinary meaning of the phrase in D.
are transcended by things that have such Being, together with…”
Both passages discuss the concept of the One or the Divine as the ultimate source and root of all things, emphasizing its transcendence and the hierarchy of being. They share a mystical perspective on the nature of the Divine and its relationship to creation.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 8, Section 1e
“It thus = (1) “equality”; (2) “rightness.” D.
maintains that all things possess the latter though not the former.
421 The highest power our minds can conceive is that of the angels.
But God has the dominion over them, and hence His power…”
Both passages discuss the nature of the divine as a singular, perfect, and ultimate source of all things. They also explore the relationship between the divine and the imperfect, created world, highlighting the superiority and containment of the divine.
◆jewish_mysticism|The Lesser Holy Assembly (Idra Zuta Qadisha)|Idra Zuta, Chapter 1 (part 2)
“23: "God understandeth the way thereof, and He knoweth the place thereof." 111.
"The Elohim understand the way thereof: "this is the inferior Eden, known unto Microprosopus.
"And He hath known the place thereof:" this is the superior Eden…”
Both passages discuss the concept of a singular, divine source or unity that is the origin of all things. They emphasize the superiority and perfection of this divine source, which is beyond increase or decrease, and serves as a guide or path to higher understanding.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 86
“Section 11 11. It may be suggested that Vice is feebleness in the Soul. We shall be reminded that the Vicious Soul is unstable, swept along from every ill to every other, quickly stirred by appetites, headlong to anger, as hasty to compromi…”
Both passages discuss the concept of the Divine and the nature of the soul's relationship to it. Passage A from Plotinus describes the soul's fall from the Divine and the consequences of vice, while Passage B from Hermeticism discusses the Oneness as the source of all things and the soul's journey back to it. Both emphasize the hierarchy of being and the soul's potential for both degradation and elevation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 119 (part 2)
“The better elements are compelled into existence and moulded to their function by the Reason-Principle directly; the less good are potentially present in the Reason-Principles, actually present in the phenomena themselves; the Soul's power…”
Both passages discuss the relationship between a higher, unifying principle (Reason-Principle in Plotinus, Oneness in the second passage) and the imperfect, divisible nature of created things. They also explore the idea of the higher principle continuously influencing and overruling the lesser elements.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 121
“Section 18 18. Are the evils in the Universe necessary because it is of later origin than the Higher Sphere? Perhaps rather because without evil the All would be incomplete. For most or even all forms of evil serve the Universe- much as the…”
Both passages discuss the relationship between a higher, perfect principle (Reason-Principle in Plotinus, the Oneness in the second passage) and the imperfect, divisible nature of the created world. They both emphasize the primacy and unity of the higher principle as the source of all things.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 198
“Section 11 11. Are we, then, to conclude that particular things are determined by Necessities rooted in Nature and by the sequence of causes, and that everything is as good as anything can be? No: the Reason-Principle is the sovereign, maki…”
Both passages discuss the nature of the divine and its relationship to creation. Passage A emphasizes the Oneness as the source of all things, while Passage B discusses the Reason-Principle as the sovereign creator of all things, including both good and evil. Both texts explore the hierarchy and interdependence of creation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 213
“Section 7 7. And since the higher exists, there must be the lower as well. The Universe is a thing of variety, and how could there be an inferior without a superior or a superior without an inferior? We cannot complain about the lower in th…”
Both passages discuss the concept of a singular, divine source or principle from which all things originate and derive their existence. They emphasize the hierarchy and interdependence of the higher and lower, the perfect and the imperfect, and the unity underlying multiplicity.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 215
“Section 1 1. Some Existents [Absolute Unity and Intellectual-Principle] remain at rest while their Hypostases, or Expressed-Idea, come into being; but, in our view, the Soul generates by its motion, to which is due the sensitive faculty- th…”
Both passages discuss the concept of a singular, divine source or principle from which all things originate and derive their existence. They emphasize the hierarchy and interdependence of the higher and lower, as well as the imperfection and divisibility of created things compared to the perfection of the source.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 243
“Section 11 11. I think, in fact, that Plato had this in mind where he justly speaks of the Images of Real Existents "entering and passing out": these particular words are not used idly: he wishes us to grasp the precise nature of the relati…”
Both passages explore the relationship between a fundamental, unchanging principle (The Good in Plotinus, The Oneness in the second passage) and the material world. They both discuss the nature of participation and the limitations of the material world in relation to the divine principle.
10 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 244 (part 2)
“This reasoning would force the destructibility of Matter upon us: "the body is dissolved; then the Matter is dissolved." We would have to allow Matter to be a thing of quantity, a magnitude.
But since it is not a magnitude it could not hav…”
Both passages explore the relationship between a fundamental principle (Ideas in Plotinus, The Oneness in the second passage) and the material world. They discuss how the material world interacts with or participates in the higher principle without being fundamentally changed, highlighting the nature of participation and the immutability of the fundamental principle.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 443
“Section 11 11. Thus the Intellectual-Principle, in the act of knowing the Transcendent, is a manifold. It knows the Transcendent in very essence but, with all its effort to grasp that prior as a pure unity, it goes forth amassing successive…”
Both passages discuss the nature of the ultimate reality and the relationship between the One (or Transcendent) and the Intellectual-Principle (or multiplicity). They explore the idea of a supreme, simplex being that transcends all other principles and the process of intellection or perception that leads to the realization of this ultimate reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 448
“Section 16 16. We have, of course, already seen that a secondary must follow upon the First, and that this is a power immeasurably fruitful; and we indicated that this truth is confirmed by the entire order of things since there is nothing,…”
Both passages discuss the nature of the ultimate reality and the relationship between the One (or Transcendent) and the Intellectual-Principle (or multiplicity). They explore the idea of a transcendent unity that is the source of all things and the limitations of the intellect in comprehending this unity.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 519 (part 2)
“And even if Ideal Forms of qualities are not posited, yet once the term "habit" is used in reference to Intellect, the question arises whether there is anything common to that habit and the habit we know in the lower.
Wisdom too is general…”
Both passages explore the nature of relationships and the inherent qualities that define them. Passage A discusses the reality of relations and their independence from the objects they relate, while Passage B describes the superiority and inferiority of the 'Like' and 'Unlike' in relation to the Oneness, highlighting the source and root of all things.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 572
“Section 11 11. Passing to Quantity and the quantum, we have to consider the view which identifies them with number and magnitude on the ground that everything quantitative is numbered among Sensible things or rated by the extension of its s…”
Both passages explore the nature of the Absolute or the One, discussing its relationship to other entities and qualities. Plotinus examines the nature of quantity and quality, while the second passage discusses the Oneness as the source and root of all things, highlighting the imperfection of engendered entities.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 581
“Section 20 20. We have to ascertain whether there is not to every quality a contrary. In the case of virtue and vice, even the mean appears to be contrary to the extremes. But when we turn to colours, we do not find the intermediates so rel…”
Both passages explore the nature of the Absolute or the One, discussing its relationship to other entities and concepts. Passage A from Plotinus delves into the nature of quantity and quality, while Passage B from Hermeticism discusses the Oneness as the source and root of all things. Both texts emphasize the primacy and perfection of the Absolute/One.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XI — How Occult Virtues are Infused into the Several Kinds of Things by Ideas Through the Help of the Soul of the World, And Rays of the Stars; and what Things Abound Most with this Virtue|Chapter XI, Section 1
“CHAPTER XI. How Occult Virtues are Infused into the Several Kinds of Things by Ideas Through the Help of the Soul of the World, And Rays of the Stars; and what Things Abound Most with this Virtue . Platonists say that all inferior bodies ar…”
Both passages discuss the concept of a singular, perfect, and divine source from which all things originate. They also explore the idea that this source is immutable and superior to the imperfect, divisible entities that derive from it.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XXII — How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs|Chapter XXII, Section 1a
“CHAPTER XXII.
How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs .
It is manifest that all things inferior are subject to the superior, and after…”
Both passages discuss the hierarchical relationship between the divine or celestial and the earthly or human. Passage A emphasizes the Oneness as the source of all things, while Passage B describes how inferior things are subject to superior celestial bodies, showing a similar conceptual framework of divine influence and hierarchy.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XXXVII — How, By Some Certain Natural and Artificial Preparations, We May Attract Certain Celestial and Vital Gifts|Chapter XXXVII, Section 1b
“For this is the band and continuity of Nature, that all superior virtue doth flow through every inferior with a long and continued series, dispersing its rays even to the very last things; and inferiors, through their superiors, come to the…”
Both passages discuss the interconnectedness of all things and the flow of influence from a supreme source. Agrippa describes a hierarchical flow of virtue from superior to inferior, while the second passage emphasizes the Oneness as the source and root of all things, drawing a parallel in their mystical understanding of unity and influence.
◆taoism|Tao Te Ching|Chapter 77
“May not the Way (or Tao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where…”
Both passages discuss the nature of the divine or ultimate reality and its relationship to the world. They emphasize the unity and perfection of the divine source and its role in sustaining and balancing the cosmos, though they use different metaphors and cultural contexts.