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      103. The Image therefore of God is Eternity, of Eternity the World, of the World the Sun, of the Sun Man.

      104. But the people say, That changing is Death, because the Body is dissolved, and the Life goeth into that which appeareth not.

      105. By this discourse, my dearest Hermes, I affirm as thou hearest, That the World is changed, because every day part thereof becomes invisible ; but that it is never dissolved.

      106. And these are the Passions of the World, Revolutions and Occultations, and Revolution is a turning, but Occultation is Renovation.

      107. And the World being all formed, bath not the forms lying without it, but itself changeth in itself.

      108. Seeing then the World is all formed, what must he be that made it? for without form he cannot be.

      109. And if he be all formed, he will be kept like the World, but if he have but one form, he shall be in this regard less then the World.

      110. What do we then say that he is? we will not raise any doubts by our speech; for nothing that is doubtful concerning God, is yet known.

      111. He hath therefore one Idea which is proper to him, which because it is unbodily is not subject to the sight, and yet shows all forms by the Bodies.

      112. And do not wonder, if there be an incorruptible Idea.

      113. For they are like the Margents of that Speech which is in writing; for they seem to be high and swelling, hut they are by nature smooth and even.

      114. But understand well this that I say, more boldly, for it is more true; As a man cannot live without life, so neither can God live, not doing good.

      115. For this is, as it were, the Life and Motion of God, to move all things, and quicken them.

      116. But some of the things I have said, must have a particular explication; Understand then what I say.

      117. All things are in God, not as lying in a place; for Place is both a Body, and unmoveable, and those things that are there placed, have no motion.

      118. For they lie otherwise in that which is unbodily, than in the fantasy or to appearance.

      119. Consider him that contains all things, and understand, that nothing is more capacious, than that which is incorporeal, nothing more swift, nothing more powerful, but it is most capacious, most swift and most strong.

      120. And judge of this by thyself, command thy Soul to go into India, and sooner than thou canst bid it, it will be there.

      121. Bid it likewise pass over the Ocean, and suddenly it will be there; Not as passing from place to place, but suddenly it will be there.

      122. Command it to fly into Heaven, and it will need no Wings, neither shall anything hinder it; not the fire of the Sun, not the Aether, not the turning of the Spheres, not the bodies of any of the other Stars, but cutting through all, it will fly up to the last, and furthest Body.

      123. And if thou wilt even break the whole, and see those things that are without the World (if there be any thing without) thou mayest.

      124. Behold how great power, how great swiftness thou hast! Canst thou do all these things, and cannot God?

      125. After this manner therefore contemplate God to have all the whole World to himself, as it were all thoughts, or intellections.

      126. If therefore thou wilt not equal thy self to God, thou canst not understand God.

      127. For the like is intelligible by the like.

      128. Increase thy self into an immeasurable greatness, leaping beyond every Body; and transcending all Time, become Eternity and thou shalt understand God: If thou believe in thyself that nothing is impossible, but accountest thy self immortal, and that thou canst understand all things, every Art, every Science and the manner and custom of every living thing.

      129. Become higher than all height, lower than all depths, comprehend in thy self, the qualities of all the Creatures, of the Fire, the Water, the Dry and Moist; and conceive likewise, that thou canst at once be everywhere in the Sea, in the Earth.

      130. Thou shalt at once understand thy self, not yet begotten in the Womb, young, old, to be dead, the things after death, and all these together as also times, places, deeds, qualities, quantities, or else thou canst not yet understand God.

      131. But if thou shut up thy Soul in the Body and abuse it, and say, I understand nothing, I can do nothing, I am afraid of the Sea, I cannot climb up into Heaven, I know not who I am, I cannot tell what I shall be; what hast thou to do with God; for thou canst understand none of those Fair and Good things; be a lover of the Body, and Evil.

      132. For it is the greatest evil, not to know God.

      133. But to be able to know and to will, and to hope, is the straight way, and Divine way, proper to the Good; and it will everywhere meet thee, and everywhere be seen of thee, plain and easy, when thou dost not expect or look for it; it will meet thee, waking, sleeping, sailing, travelling, by night, by day, when thou speakest, and when thou keepest silence.

      134. For there is nothing which is not the Image of God.

      135. And yet thou sayest, God is invisible, but be advised, for who is more manifest than He.

      136. For therefore hath he made all things, that thou by all things mayest see him.

      137. This is the Good of God, this is his Virtue, to appear, and to be seen in all things.

      138. There is nothing invisible, no, not of those things that are incorporeal.

      139. The Mind is seen in Understanding, and God is seen in doing or making.

      140. Let these things thus far forth, be made manifest unto thee, O Trismegistus.

      141. Understand in like manner, all other things by thy self, and thou shalt not be deceived.

      The Eleventh Book

       Of the Common Mind to Tat

       Table of Contents

      1. The Mind, O Tat, is of the very Essence of God, if yet there be any Essence of God.

      2. What kind of Essence that is, he alone knows himself exactly.

      3. The Mind therefore is not cut off, or divided from the essentiality of God, but united as the light of the sun.

      4. And this mind in men, is God, and therefore are some men Divine, and their Humanity is near Divinity.

      5. For the good Demon called the Gods immortal men, and men mortal Gods.

      6. But in the brute Beasts, or unreasonable living wight [a creature]s, the Mind is their Nature.

      7. For where there is a Soul, there is the Mind, as where there is Life, there is also a Soul.

      8. In living Creatures therefore, that are without Reason, the Soul is Life, void of the operations of the Mind.

      9. For the Mind is the Benefactor of the Souls of men, and worketh to the proper Good.

      10. And in unreasonable things it co-operateth with the Nature of everyone of them, but in men it worketh against their Natures.

      11. For the Soul being in the Body, is straightway made Evil by Sorrow, and Grief and Pleasure or Delight.

      12. For Grief and Pleasure flow like Juices from the compound Body, where into, when the Soul entereth, or descendeth, she is moistened and tincted with them.

      13. As many Souls therefore, as the Mind governeth or overruleth, to them it shows its own Light, resisting their prepossessions or presumptions.

      14. As a good Physician grieveth the Body, prepossessed of a disease, by burning or lancing it for health's sake.

      15. After the same manner also, the Mind

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