Section 1c

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Hermes addresses Tat as father mine and refers to God as Father.

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

God is described as unobtainable through ordinary senses like speech or hearing.

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The text pronounces a 'sentence of the vicious soul' based on its persistence in vice.

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Vice is explicitly defined as ignorance, a lack of knowledge of the Good and nature.

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The instruction is given privately between Hermes and Tat regarding truths not accessible through common speech.

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The text refers to God, the Father, and the Good as an active principle to be known.

Gurdjieff and Ouspensky's claim that ordinary human beings live in a state of waking sleep, reacting mechanically without unified will or consciousness, and that the spiritual path begins with recognising this condition.

The ignorant soul is described as ruled by the body and tossed about mechanically.

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.

Man is described as second after the Cosmos but possessing the same ensouling power, reflecting cosmic structure.

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The claim that one can be divine while on earth presents a paradoxical spiritual state.

Critique of outward religious observance that lacks inner transformation; form without substance.

Argumentation is dismissed as shadow-fighting, contrasting outward speech with inner truth.

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

The soul is described as a slave of bodies and blinded by passions, indicating exile from its divine nature.

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

The passage distinguishes between the mind (instrument), soul, and body in their hierarchical relationship.

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The knower shares in the Good, suggesting a fundamental connection between the soul and the divine.

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

[auto] Hermes states that God, the Father, and the Good are not to be obtained by speech or hearing.

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

[auto] The text describes the body as a load that blinds the soul with passions and enslaves it if not ruled by knowledge.

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] The text establishes a sharp contrast between vice/ignorance/body and virtue/Gnosis/Good.

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

[auto] The passage explicitly defines the virtue of the soul as Gnosis and states that knowing makes one good, pious, and divine.

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

[auto] Hermes advises against speaking or hearing much, characterizing argumentation as shadow-fighting that obscures the divine.

The claim that the divine realm is present inside the individual, accessible without external mediation.

[auto] The text asserts that one can be divine while on earth through knowledge, implying internal divinity.

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] The virtuous soul shares in the Good and becomes divine while still inhabiting the earthly realm.

A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.

[auto] It distinguishes the knower who is divine while on earth from the wretched soul enslaved by bodies.

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

[auto] Avoiding the path to creeping things implies maintaining the soul's connection to the Good rather than descending.

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] Salvation depends on knowing what one is, whereas ignorance of self leads to slavery under bodily passions.

The transmigration of the soul across lives.

[auto] It states that a vicious soul speeds back to turn into the path leading to creeping things, implying reincarnation.

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

[auto] The text states that the one who knows is 'still while on the earth divine', indicating transformation into a divine state.