Hermetica I – Discourse of Hermes Trismegistus: Poimandres
Part 1 – Freemasonry and the Hermetica Arts
Once, when thought came to me of the things that are and my thinking soared high and my bodily senses were restrained, like someone heavy with sleep from to much eating or toil of the body, an enormous being completely unbound in size seemed to appear to me and call my name and say to me: “What do you want to hear and see; what do you want to learn and know from your understanding?”
You whom we address in silence, the unspeakable, the unsayable, accept pure speech offerings from a heart and soul that reaches up to you.
In this vision of light, the story of creation unfolds within which it says darkness takes form to become in opposition to the all encompassing light. The darkness resembles the roiling of a snake becoming “something of a watery nature” producing a wailing roar as it coalesces. Out of this light and darkness, a fire breaks forth from the waters becoming suspended in the air between the dark water below and the endless light above, as a spirit from word so that only earth and water remained below. The fire was “stirred to hear by the spiritual word” of its creation which moved between them.
Poimandres explains that he, this endless aspect of light, is god which existed before the water and says that the word (fire) which separated the light from water was its emanation as a son (sun) as the light giving word from mind. This process, it says, occurs in man in that “what you see and hear is the ‘word of God’ but that our mind (thought) is the highest aspect of God; that together they are a union of life undivided and indivisible from one another, that they are one and the same aspect which is the principle of existence of beginning without end.
From this light were created craftsmen who were to be the creators of life which where made in the aspect of god in fire and spirit. These aspects of creation were “crafted in seven governors” who would make the “…sensible world in seven circles” governed by fate, which is to suppose an invisible force which governs their interactions.
The light, as Gods word, “made union with the seven craftsmen” creating life “‘bereft of reason’ so as to be mere nature,” wild and uncontrollable without mandate as they were the emanations of the mechanisms of fate by which they operate.
Another creation of the Mind of God was the son, its own child, who wished to make craftworks in the manner of the seven craftsmen but given all authority over the other craftworks. Nature would come to be the son of god’s bride together governing creation.
Poimandres explains that, because of this, mankind is two-fold – mortal in body but immortal in spirit (or essence the text using essential man), but still mortal and a subject of fate.
From the union of son and nature, nature gave birth to seven men who themselves were craftsmen representing the aspects of earth, water, fire, soul, mind, light, and life. This creation sundered the counsel of god rendering them into two twin aspects – one male and one female, who were charged with the task of propagating and create further giving them will to choose immortality or death through recognition of all that exists. From this choice man was given the ability to transcend his creation in light to be created again the text saying “Life and light are god and father…so if you learn that you are from light and life… you shall advance to life once again.”
It is in this recognition of creation that a resurrection, or reincarnation of sorts, takes place which is a process unseen and hidden to those who embrace the chaotic watery nature of envy, greed, violence, and irreverence. Enlightenment comes in the release of the “material body” which allows our “alteration” (transformation) to occur where our past manifestation “vanishes” to rise up and flow back to its source (light) eventually reaching out to a place that Poimandres calls the ‘ogdoad’ which is a nirvana like state of Heaven in union with the creating light. This ogdoad is the “final good for those who have received knowledge to be made God” achieved by enlightenment which comes from the leaving of “corruption” so as to “take a share in immortality.”
As an ancient religious text, it is very much a creation mythology which sets up a framework by which it puts the universe into operation striving to make sense of the life and creation going on around us. Tempered with the creation of life is its conduct which is relegated by Fate. The text begins with an emanation of light, balanced by darkness, represented in both the darkness appearing like the “roiling of a snake” into water separated physically (and spiritually) by the word (or breath) of god as represented in the boundary of fire. This layer of transformation gives us a glimpse of the alchemical process of transformation which is governed by fire and tempered for us to embrace or reject that which ultimately decides our outcome by fate. The acceptance of this outcome, which is not predicated on scripture or theological “beliefs”, is based on the principle of our acceptance of our origin and the necessity of our conduct to do, and be, good. This suggests a parallel in the teaching of the Golden Rule with the thought of its benefit to all who are bereft of “evil, wickedness, greed, and violence” which are the baser attributes evident in all men. From this practice, and an acknowledgement of origin, man walks in light and returns to it upon his calling from fate, a process Poimandres suggests governs as gate keeper at a distance, resorting to man’s demons as motivation to change lest they be, instead, trapped in the fire of transformation.
The outcome of this understanding comes from our desire to transcend the material universe and return to the source of light which is our metaphorical source of creation. To do this, man must evolve (learn) to transcend fate and slip into the “cosmic framework” which is, in essence, the good. To do this man must take on the nature of the eight craftsman (seven created by God, and one created as its son) and seek to emulate their desire and zeal to create, moving out of the roiling waters of chaos as he overcomes his lower nature breaking free of the seven circles of craftsman (and cycles of birth) so as to communicate to others this message to become a progeny of good. The goal of this process is to return back to the ogdoad which we must consider as the idea of a reunification with the Mind of god. This idea of the Mind of God as our source has existed for a time immemorial in that the ogdoad can be traced to the religious workings from the Old Kingdom in Egyptian antiquity where its religious practice was seen as the highest heaven within which Ra, Hathor, and Thoth were the pinnacle deities. We also find the idea of the ogdoad in Gnostic Christianity in the first century of the Common Era as proposed by the theologian Valentinus as the super celestial space above the 8 spheres of the heavens, literally as the heaven above heaven.
Creation myths abound in the many world religions and this version in Hermetica is not unique within that patterning. One need but read the Biblical account of Genesis to see its striking similarities as attempting to establish some answer to the universal question of man – “why are we here” and “where did we come from?” Its essence is that mankind is created in both a form of good and evil represented in dark and light, a similar balance as found perhaps in the Chinese symbol of the yin and yang or even in the Masonic checkered flooring. Our responsibility is to transcend the baseness of that darkness as it is our inheritance from our watery origins, so as to seek and see the light as well as to teach others about its source to return to find our way back to our divine origins. The text speaks to our nature as being the sons (and daughters) of god, from his craftsman son. This, in turn, grants us the quality of being craftsman too; responsible for our own developing creation and the construction of the world around us so as to break away from the firm grip fate allowing us to slip into the cosmic framework within which we inhabit with the universe as creators. We need to seek to be craftsman and build a better firmament from which to find understanding.
All mankind has this capability, but perhaps not the means to see the being of Poimandres or to have the vision of Hermes of such a being without beginning or end, which is the raison d’être of this teaching so as to enable us learn and communicate these lessons to those we meet – which is the simple idea to be good and reverent which enables us to have the vision of a clear and joy filled light. To get there we must undergo the fire of transmutation, which is our quest as a craftsman for the knowledge of constructing for ourselves the space for understanding.
At the conclusion of this passage, the prayer is an important cleansing of the mind and an acknowledgement of our purpose. That prayer reads:
Holy is God, the father of all;
Holy is God, whose counsel is done by his own powers;
Holy is God, who wishes to be known and is known by his own people;
Holy are you, who by the word have constituted all things that are;
Holy are you, from whom all nature was born as image;
Holy are you, of whom nature has not made a like figure;
Holy are you, who are stronger than every power;
Holy are you, who surpass every excellence;
Holy are you, mightier than praises.
It is a good start to begin our path of crafting our journey to light and our quest for enlightenment.
So Mote It Be.
 The name Poimandres had an early understanding to mean “Man-Shepherd” (perhaps a shepherd of men). But, more recent understanding on its etymology suggests that the name is actually derived from the Egyptian phrase Peime-nte-rê meaning “Knowledge of Re” or “Understanding of Re” more commonly understood as the Egyptian creator deity of Ra.