Selected Hermetic Meditations on Death and Dying

It’s kinda weird, I suppose, how neatly some basic impulses start up like clockwork in alignment with the seasons.  As it’s getting darker now where I live, as summer finally relinquishes its old and lets autumn blow in, Scorpio season has arrived and, with it, Halloween and Samhain and all sorts of things related to death and the dead.  Of course, it’s also been a super rough time the past 24 months for…well, basically everyone across the world, and more people have died lately than is pleasing to count (not that it ever was pleasing, but it’s even less pleasing now that the numbers are so high everywhere).  Some of us are luckier than others, I suppose, but it seems like every day now I hear about how, in some community or other I’m connected to, someone has recently passed away.  That’s just what happens in a turbulent time, I suppose, especially one made all the worse by an ongoing global pandemic, but it doesn’t make it any easier to deal with psychologically or spiritually.

While I count myself fortunate and blessed enough to handle these things well enough by my own standards, I know that many others out there are struggling in the face of mass death and their own mortality—and it’s in times like this that people often turn to religion and religious texts for comfort, guidance, and support as balm for their tired souls and broken hearts.  I thought I’d pull out a few such excerpts from Hermetic texts that might offer some starting point for meditation, if not consolation, when it comes to the rather weighty (and ever-present) topic of death.

To offer my own summary of the views of classical Hermeticism before we dig into the passages themselves:

  • For the Hermeticist, death is something as natural to this world as life itself, and is part of the same process of coming-to-be as birth, growth, and decay.  Despite the claims of later alchemists, Hermēs Trismegistos in the classical philosophical/theosophical/theoretical texts never preached a form of immortality except for that of the soul, which is basically held to be inviolate and eternal as a direct issue of God.
  • The problems for us arise only when we try to latch onto these dissolvable bodies and identify the soul with them, from which arises addiction to corporeality, longing for the satisfaction of sense desires, and continued suffering through needless cycles of errant reincarnation.  In remembering what death truly is, we also remind ourselves what life truly is, both the immortal life of the soul as well as the proper means of living while the soul is still in the body.
  • While some religions or spiritual systems think of Death as an entity unto itself, there’s really no such notion in Hermeticism.  Death is just another process that things with bodies undergo.  Properly understood, there is nothing terrifying about death, any more than there is about the digestion of food, the expulsion of waste, yawning, or getting acne.  While particular ways of dying might be more unpleasant than others, the same could easily be said of living, as well.
  • Unlike other religious or spiritual systems, Hermeticism doesn’t really talk much about the spirits of the dead.  Sure, there’s plenty that talks about the origins and paths and destinations of the soul, whether in the course of its anabasis or katabasis or metempsychosis, but there’s basically nothing about how to treat the dead themselves.  It’s not that Hermeticism denies that ghosts and ancestors are a thing, it’s just irrelevant to the teachings and goals of Hermeticism, which is understanding the immortal life of the soul and how to consciously, intellectually, intelligibly achieve that immortality to free ourselves from our unthinking, unaware, unconscious addiction to mortality.  For actual ancestral practices or rites of propitiating the dead, if one does not wish to take a quasi-Buddhist approach of “preaching to the dead” to encourage them to move on from their attachments and addictions so that they can ascend instead, I would instead recommend researching historically appropriate approaches to funerary rites and practices of ancestral veneration as would be performed in Hellenistic (Ptolemaic or Roman) Egypt by the Greeks, Romans, and Egyptians in their own temples and household cults.

CH I.15

…Mankind is twofold—in the body mortal but immortal in the essential man. Even though he is immortal and has authority over all things, mankind is affected by mortality because he is subject to fate; thus, although man is above the cosmic framework, he became a slave within it. He is androgyne because he comes from an androgyne father, and he never sleeps because he comes from one who is sleepless. Yet love and sleep are his masters.

Ah, the initial text of the Corpus Hermeticum, Book I and the revelation of Poimandrēs to Hermēs.  There is much in this book to unpack, but this text, situated at the start of the fundamental collection of Hermetic treatises, introduces the idea that what we truly are is our souls, which come from God directly and were made immortal, while our bodies are products of this cosmos we happen to inhabit and which are mortal.  It is, fundamentally, a matter of ignorance and error that leads us to confuse who and what we really are, and in confusing the two, we lead ourselves to our own destruction.  There is suffering, and there is a way out of this suffering—this is what Poimandrēs teaches Hermēs and what Poimandrēs enjoins Hermēs to teach the world—and it all starts with this simple fact, that God created all things and that we as creations of God are immortal God-issued souls dwelling within cosmos-made bodies.  Bearing that in mind, all else falls into place, including the notion that it is only our bodies that are subject to Fate, while our souls are technically free of it (while they cannot be compelled to act or undergo conditions like the body does, because of the soul’s interaction and inhabitance of the body, the soul can be impelled towards the same).  It also introduces the notion that we are only ever in this cosmos temporarily, even to the point where cosmic incarnation can be considered a “prison” of sorts (though never as pessimistically as what some Gnostic sects would say).

CH I.24—26

First, in releasing the material body you give the body itself over to alteration, and the form that you used to have vanishes. To the demon you give over your temperament, now inactive. The body’s senses rise up and flow back to their particular sources, becoming separate parts and mingling again with the energies. And feeling and longing go on toward irrational nature.

Thence the human being rushes up through the cosmic framework, at the first zone surrendering the energy of increase and decrease; at the second evil machination, a device now inactive; at the third the illusion of longing, now inactive; at the fourth the ruler’s arrogance, now freed of excess; at the fifth unholy presumption and daring recklessness; at the sixth the evil impulses that come from wealth, now inactive; and at the seventh zone the deceit that lies in ambush.

And then, stripped of the effects of the cosmic framework, the human enters the region of the ogdoad; he has his own proper power, and along with the blessed he hymns the father. Those present there rejoice together in his presence, and, having become like his companions, he also hears certain powers that exist beyond the ogdoadic region and hymn god with sweet voice. They rise up to the father in order and surrender themselves to the powers, and, having become powers, they enter into god. This is the final good for those who have received knowledge: to be made god.

This section coming towards the end of CH I is a lovely depiction of the ascent of the soul after death; Poimandrēs gives this explanation when Hermēs asks him “tell me again about the way up, tell me how it happens”.  In this, we see a three-part ascent: the first part regarding the dissolution of the body, its temperament, and its senses as they return to nature and as the soul frees itself from all these things of the body; the second part regarding the ascent of the soul through the seven planetary spheres and, passing through each one, returning to each the cosmos-generating energy bestowed upon the soul; and the third part regarding the final stages of the ascent, above and beyond the forces of generation and corruption, as the soul reaches a timeless state of eternal perfection eventually entering into God.  CH I contrasts with CH XIII (the spiritual rebirth on the mountnain) and NHC VI.6 (the “Discourse on the Eighth and Ninth”) in that there doesn’t seem to be any initiatory rites that ensure the salvation of the soul; whether this is just what happens for those who are able to give up the body willingly at the time of its death or it’s what happens to all people, it paints a lovely picture of the afterlife and the course we take after death, up to and including a perfect salvation and blessed existence in God.  Death is merely a door to this, and is only an end of a brief sojourn here on Earth while also being a beginning of something else much greater.


[This is the] beginning of their living and becoming wise,
according to [their] lot from [the] course of [the] cyclic gods.
And [this is the beginning of their] being released,
leaving behind great memorials of [their] works of art upon the Earth,
and every generation of ensouled flesh,
and [every generation] of [the] sowing of fruit,
and [every generation] of every craftwork,
[all] for fame unto the obscurity of [the] ages—
[all] that is diminished will be renewed by Necessity
and by [the] renewal of the gods
and by [the] course of the measured wheel of Nature.

For the Divine is the whole cosmic combination renewed by Nature,
for the Nature is established in the Divine.

This is the final part of Book III of the Corpus Hermeticum (CH III), and specifically my own translation that I did a while back.  In the course of offering my own commentary of each of the four sections of this book, I wrote up this particular post about this section, which some may find helpful as a review of this bit.  In addition to CH III being a general overview and introduction of the Hermetic worldview and motivating ethos which I find helpful as a meditation generally, this last part has something poignant and powerful in it regarding death. The preceding section talks about all the reasons why humanity was made by the gods, “every soul in flesh”, but then we get this bit: “this is the beginning of their living and becoming wise according to their lot…and this is the beginning of their being released, leaving behind great memorials of their works of art upon the Earth, and every generation…[all that is done] for fame unto the obscurity of ages, all that is diminished will be renewed”.  No matter how much things pass away, no matter how impermanent this world and everything in it (including us as individuals and us as a species) might be, all things continue, and all things will be “renewed”, reborn, and will flourish again.  Yes, things will be forgotten, and that is our lot—but it is also our lot to be renewed, and thus remembered for a time before passing out of memory before again passing back into it, both into living and into living memory.  A doctrine of reincarnation, perhaps, or a doctrine of cyclic repeated existence; either way, we are but here for a time to do good works, then to leave them behind, much as we go to college to learn and then to graduate out of it.


Now, my son, we must speak about soul and body and say in what way the soul is immortal and whence comes the energy that composes and dissolves the body. Death actually has nothing to do with this. Death is a notion that arises from the term “immortal”: either it is an empty usage, or, through the loss of the first syllable, “im-mortal” is taken to mean “mortal”. Death has to do with destruction, yet none of the things in the cosmos is destroyed. If the cosmos is a second god and an immortal living thing, it is impossible for any part of this immortal living thing to die. All things in the cosmos are parts of the cosmos, but especially mankind, the living thing that reasons.

When matter was without body, my child, it was without order. Especially here below, matter has the disorder confined to the other lesser things that have qualities, the property of increase and decrease that humans call death. But this disorder arises among things that live on earth; the bodies of heavenly beings have a single order that they got from the father in the beginning. And this order is kept undissolved by the recurrence of each of them. The recurrence of earthly bodies, by contrast, is the dissolution of their composition, and this dissolution causes them to recur as undissolved bodies—immortal, in other words. Thus arises a loss of awareness but not a destruction of bodies.

Book VIII of the Corpus Hermeticum is a fairly short monist treatise, blending both Platonic and Stoic conceptions on the nature of reality and the cosmos, its creator, and our place within amongst it all.  The major thrust of CH VIII is that the cosmos as a whole is a single living being composed of multiple parts, just how your body is a single living organism composed of multiple organs and smaller cells.  If the cosmos is a single living being, then the cosmos lives, meaning everything in the cosmos lives; there can never truly be death in a living being lest the whole thing dies, and since the cosmos never dies, no part of the cosmos ever truly dies, either.  What we see and think of as death is no more than dissolution of a thing into its constituent components, which are then taken up again and used as constituent components of other living things.  The only thing that is lost is bodily awareness, but nothing else is ever truly lost in death.  Nothing here is spoken of the soul, of course, which is amply talked of in other Hermetic texts; here, we just familiarize ourselves with what “death” actually looks like, and how it is no more than a continuation of the same processes of life that produce ourselves as living beings within a forever-immortal, ever-living cosmos.

CH XII.15—18

“This entire cosmos—a great god and an image of a greater, united with god and helping preserve the father’s will and order—is a plenitude of life, and throughout the whole recurrence of eternity that comes from the father there is nothing in the cosmos that does not live, neither in the whole of it nor in its parts. For there never was any dead thing in the cosmos, nor is there, nor will there be. The father wished it to be alive as long as it holds together, and so it was necessary for the cosmos to be god. How then, my child, can there be dead things in god, in the image of all, in the plenitude of life? For deadness is corruption, and corruption is destruction. How can any part of the incorruptible be corrupted or anything of god be destroyed?”

“The things that live in the cosmos, father, though they are parts of it, do they not die?”

“Hold your tongue, child; the terminology of becoming leads you astray. They do not die, my child; as composite bodies they are only dissolved. Dissolution is not death but the dissolution of an alloy. They are dissolved not to be destroyed but to become new. And what is the energy of life? Is it not motion? In the cosmos, then, what is motionless? Nothing, my child.”

“Does the earth not seem motionless to you, father?”

“No, child; it is the only thing that is full of motion and also stationary. Would it not be quite absurd if the nurse of all were motionless, she who begets everything and gives birth to it? For without motion the begetter cannot beget anything. It is most absurd of you to ask if the fourth part is idle; that a body is motionless can signify nothing but being idle.

“Therefore, my child, you should know that everywhere in the cosmos everything is moved, either by decrease or by increase. What is moved also lives, but not everything that lives need stay the same. Taken as a whole, my child, the entire cosmos is free from change, but its parts are all subject to change. Nothing, however, is corruptible or destroyed—terms that disturb human beings. Life is not birth but awareness, and change is forgetting, not death. Since this is so, all are immortal—matter, life, spirit, soul, mind—of which every living thing is constituted.”

This excerpt from Book XII of the Corpus Hermeticum refreshes the same topic as above from CH VIII, that no part of the cosmos ever truly dies, but are only dissolved and reused in other life just as we ourselves are made from constituent parts of other things that were once living.  Dissolution is therefore part and parcel of renewal, a continuous cyclical motion of life.  Sure, different living things experience life at different stages; some are being formed, some are being dissolved, some are increasing, some are decreasing, some are growing strong, some are growing weak—but this is all life, all the same, and there is no true thing as “death”, as such, except as a matter of perception.

DH 8.7

You do not have the power of becoming immortal; neither does, indeed, the immortal have the power of dying.  You can even become a god if you want, for it is possible.  Therefore want and understand and believe and love; then you have become it!

The seventh statement from the eighth set from the Definitions of Hermēs Trismegistos to Asklēpios reminds us, quite simply, that we humans are mortal—at least, physically so, just as much as the gods are immortal.  This is something that cannot and does not change, but then, our bodies are merely and only our bodies, not who and what we truly are; rather, are souls, being immortals, have every right to stand on the same level as the gods, so long as we recognize who and what we truly are, and so long as we work towards it.  In this, we should seek to learn to accept and live by what we cannot change, and instead focus on what we can, doing what we can, to do what is truly best for ourselves and the world we live in.  (I wrote about the Definitions long ago, in what seems like another lifetime, but here’s my post about this specific one for those who are interested in reading some of my early thoughts on this.)

DH 10.6

Providence and Necessity are, in the mortal, birth and death; in God, unbegotten essence.  The immortal beings agree with one another, and the mortal envy one another with jealousy, because evil envy arises due to knowing death in advance.  The immortal does what he always does, but the mortal does what he has never done.  Death, if understood, is immortality; if not understood, it is death.  They assume that the mortal beings of this world have fallen under the dominion of the immortal, but in reality the immortal are servants of the mortals of this world.

This is statement six from the tenth set of the Definitions, this time pointing out that death causes problems for us mortal humans, if only because we see our lives as precious, non-renewable resources, fighting over our time and our lives like geopolitically-minded countries fight over oil or water; we know we will all one day die, whether we like to admit it publicly or not, but those who don’t have a proper understanding of death end up taking the wrong lessons from it, causing not just a lack of proper living but a surplus of unnecessary death in the process.  We are immaterial, noncorporeal entities abiding in material, corporeal forms for but a time; if we only focus on what is material, we neglect the immaterial, which is way more than half of what truly matters for us.  (Again, my old post with my early thoughts on this statement can be found here.)

SH 11.2.38, 39

What is immortal does not share what is mortal, but the mortal shares the immortal.

A mortal body does not come into an immortal one, but an immortal body can arrive in a mortal one.

The eleventh Stobaean Fragment (SH) contains, sandwiched between a very brief introduction and a conclusion that reminds Tat (and the reader) towards secrecy of not teaching the unlearned advanced things of the learned, a list of 48 maxims, which can be somewhat likened to “Hermetic principles” even if their original purpose is as mnemonic reminders of broader discussions.  Amongst these maxims, these two stuck out to me in this topic, since it touches on the dichotomy between immortal souls and mortal bodies.  There is so much amongst all the Hermetic stuff that goes on and on about the immortality of the soul, all at length and in depth and by many different avenues.  There is also, likewise, plenty that touches on the mortality of the body, how the soul interacts with the body (which is especially a focus in the Stobaean Fragments), and how we are truly our souls and not our bodies.  These two maxims, sufficing indeed as kephalaía-type summaries, remind us that it is our bodies that are secondary to who and what we are while our souls are primary, and that it is our bodies that merely house and clothe the soul for its relatively brief stay in this world.  It is the nature of mortal bodies to be born and, from the moment of their birth, grow old and decay, but no such nature is given to the soul, which is immortal and does not suffer such change, and instead comes into bodies, leaves, and then enters into other bodies as it is necessary for it to.

TH 28 (emphasis mine)

He was, upon him be peace, a man of dark complexion, of full stature, bald, of handsome face, thick-bearded, of pleasant lineaments, and perfect arm-span, broad-shouldered, big-boned but of little flesh, with flashing, dark-lined eyes, unhurried in his speech, often silent, his limbs at rest; when he walked, he mostly kept his gaze toward the earth; he thought much; he was serious and stern. He moved his index finger when he talked. His period on the earth was eighty-two years.

There was on the bezel of his seal-ring that he wore every day: “Patience combined with faith in God bequeaths victory.” And on the bezel of the seal-ring that he wore at religious feasts was “perfect joy at religious feasts is good works.” And on the bezel of his seal-ring that he wore when he prayed for a dead person, “The time of death is the harvest of hope; death is a watchman never heedless.” And on the belt that he always wore, “Consideration of the next life bequeaths security to body and soul from harmful accidents.” On the belt that he wore to religious feasts, “Keeping religious duties and law is the fulfillment of religion, and the fulfillment of religion is the fulfillment of valor.” On the belt that he wore at the time of prayer for the dead, “Whoever considers his soul is victorious, and his intercession with the Lord is his good works.”

I don’t often bring up texts like this—normally I stick to the classical Hermetic texts themselves—but that doesn’t mean that we can’t look at the post-classical Hermetic fragments, excerpts, and quotes (collectively “Hermetic Fragments”, or FH), and testimonia and descriptions (TH) regarding Hermēs Trismegistos or Hermeticism.  An especially rich source of such stuff is from the Arabic doxological, gnomological, and biographical tradition, and this one in particular comes from the Muẖtār al-ḥikam (“Selection of Wise Sayings”) by Al-Mubaššir ibn Fātik, who wrote this around 1049 CE, and which was eventually translated into European languages, such as the Latin Liber philosophorum moralium antiquorum and the Middle English The Dicts and Sayings of the Philosophers.  This bit focuses more on the biographical side of Hermēs Trismegistos, the first part talking about his life (and, importantly, his death—even the greatest of sages is still mortal!) and his manner of teaching and living, the later parts focusing more on things he taught or which were ascribed to him, but the bits about the sayings engraved on his rings and belt buckles still count as “wise sayings” all the same (and, as Kevin van Bladel says in his The Arabic Hermes: From Pagan Sage to Prophet of Science, “The paragraph dealing with the inscriptions on Hermes’ rings and belt buckles is clearly part of a pre-Islamic genre: records of maxims inscribed on rings of famous individuals are attested in Arabic texts of Iranian origin…This portion is surely an excerpt from a larger collection of wise maxims adapted for the present purpose of describing Hermes”).  Although there aren’t a whole lot of other maxims attributed to Hermēs here along the lines of death and dying, there is this one at least:

Death is like a dart already thrown, and your lifespan is as much as its course toward you.

Classically speaking, there is much of Hermeticism that was inspired by the Greek and Hellenistic philosophy of Stoicism, at least in terms of its physics, but also its ethics, as well; as time went on, the ethical portion of Stoicism started to take primary place, hence what we know of from Stoic thinkers and philosophers as Marcus Aurelius and Epictetus.  This sort of memento mori is abundant in Stoic writings, and we should also bear in mind that death is not something we can avoid; we must make the best use of what time we have, and that wisely, and welcome death when it does come.

Although not one of the testimonia listed in Litwa or Nock/Festugière, van Bladel in his The Arabic Hermes does also offer this maxim from another Arabic work, the Muntaẖab:

[Hermēs] said: there are two kinds of death: voluntary death and natural death.  Whoever makes is [appetitive] soul die the voluntary death will have a natural death that is for him life.

This sort of maxim is also attributed to Socrates in other works, and definitely has Greek origins.  This one specifically is also useful to remember and to tie into the lessons we can learn from e.g. CH I.19: “the one who recognized himself attained the chosen good, but the one who loved the body that came from the error of desire goes on in darkness, errant, suffering sensibly the effects of death”.  By tempering, restraining, and giving up the body and its appetites to their own death, recognizing them for what they are and not indulging them any further than is strictly necessary for the soul to do what it has to do in its time down here, then when the death of the body comes, it is no real death at all.  To me, this is very much along the same lines as Eckhart Tolle’s saying “the secret to life is to die before you die”, but also including the death of the body so that the soul doesn’t die with it.

TH 33

When he was nearing the final end of his life, a company of disciples rose and stood around him.

“Thus far, my children,” he said, “I, expelled from my fatherland, have lived as a sojourner and an exile. Now, safe and secure, I seek my fatherland again. When, after a little while, I am fully released from my bodily chains and depart, see to it that you do not bewail me as if I were dead. I return to that best and blessed city in which all its citizens know not death or corruption, a city governed by the One, the Unique, the supreme God. As long as all people desire to obey the supremely just rule of God, they are united by the fullness of God’s inestimable and inviolable goodness, and filled with God’s wondrous sweetness.

“I confess to you, my children, that that life is the true life. In it, all effects of changeability are banished, while its citizens cling inseparably to the eternal Good and enjoy true blessedness. For the life which many consider to be the only one is rather called ‘death’, nor is there one single mortal life, but many–as many, I would say, as there are hindrances to the virtues of the highest God, as many as there are clouds of ignorance, as many as there are failures to fulfill sacred vows, and all the other errors in which our mortal condition is entangled.

“So dry your tears, my children! For this dissolution, in which occurs the unloading of the burden of corruptibility, brings with it no calamitous end for me, but to me offers a glorious return! There is no reason to mourn me when you devote me to the glory of true life. Thus far I have gasped as one about to receive the prize of true immortality, which the divine steadfastness of my soul, providence, sobriety, justice, and the unimpaired worship of God has earned for me.

“You yourselves will follow your father and find him in the fatherland–and surely you will not fail to know me in my transformed state. This is because each person, when the darkness of unknowing is dispersed, will recognize all his fellow citizens by that single immense light of goodness which is God–more truly than I am able to tell. I tell you, you will follow me if you most wholly venerate the virtues of which justice is chief. By this virtue, I earnestly exhort you: despise the multitude of diversions and distractions of this world and its life that is to be called death, and worship instead with supplication the One who constructed the entire mechanism of the world’s body and  who shut up souls in these earthly prisons.”

When his disciples continued to stand around him pouring out tears instead of joy, Hermēs said: “Silence—for I know not what wondrously sweet music echoes in my ears, whose immensely pleasing melody I confess that I have never more fully attended to. It is much different than the reverberations in musical instruments by which we enjoy the symphony that procures and preserves good habits. I cannot, for lack of experience, describe that which the swiftness of the wondrous firmament produces by the mixing of high and low notes, with the seven celestial spheres veering in a contrary direction.”

Up to this point the words trailed from Hermēs’ moving lips and a glow of superlative brightness beamed from his face. Then Hermēs spoke no more, and his soul flew away from his corpse.

What Litwa has labeled as TH 33 in his Hermetica II is an extract from Book of Alcidus on the Immortality of the Soul, a Christian work from the late 12th century CE.  This is largely a beautiful monologue Hermēs gives to his disciples on his deathbead, which I think ties in nicely with the bit from TH 28 above, just from a different perspective.  I admit that the above is not exactly the translation of Litwa; it’s largely based on Litwa’s translation (and thus the original text), to be sure, though I have made some edits to remove some too-stringently monotheist language to make it a little more generalizeable.  While many of the earlier excerpts, especially from the , focused on how there is no true thing as “death” as such and how life is constantly being lived in all ways at all times in the cosmos, there are other texts, too, that stress the immortality of the soul, which is arguably far more of a thing discussed amply throughout various Hermetic texts—and I think this excerpt from the Book of Alcidus does an amazing job at pointing out the fundamental message here.  Our very lives “down here” are nothing but a sojourn and exile from our true home “up there”, and in the physical death of the body that releases our immortal souls (which is our true essence, who and what we “really” are) from its fleshy vessel, we finally embark on our return home.

De Castigatione Animae

(IV, 3) The raft on which you are borne upon this great sea [of earthly life] is made of water frozen to ice, and it is only by chance that it serves to bear you.  Soon the sun will rise and shine on it and melt the ice, and it will turn into water again, and you will be left sitting on water. But you certainly will not be able to remain in that position; you must therefore look for something to bear you up, and there is nothing that will serve that purpose except ability to swim and to direct your course aright until you shall have reached [firm ground].

(IV, 5—6) A man is not showing contempt for the house he lives in if, while omitting to fit it out and adorn it, he nevertheless goes on living in it without reluctance; he shows utter contempt for it only when he is eager to quit it, and is ready and willing to go out of it and live elsewhere.  And even so, a man does not show contempt for the physical world if, while putting away from him thepleasures and desires which belong to it, he nevertheless stays on in it without reluctance; he shows true contempt for it only when he eagerly longs to depart from it, and to be at rest from it, and from its hostility, contrariety, discord, and darkness.  You ought to fix firmly in your mind a longing and eagerness for physical death, and guard against being troubled at the prospect of it; for by fear of death is wrought destruction, and by desire for it, salvation.  Surely you know this, that by physical death you will migrate to another abode where you will dwell, not [as now] in poverty, but at ease; not in want, but fully satisfied; not in fear, but without fear; not toiling, but at rest; not in pain, but in pleasure; not in sickness, but in health; not in darkness, but in light.  Do not therefore grieve overmuch at being stripped of the garments of evil and of delusive appearance, and clothed in garments of that which is good and everlasting; grieve not at getting sure knowledge of those things, and, in virtue of your own simplicity and unity, seeing them face to face.

(IV, 12) To die with firmness is glorious; to die in fear and cowardice is shameful.  Dying is but for a moment, and is quickly ended; but base endurance of captivity is a lasting condition.  Be not unwilling then to undergo death, and thereby to quit the physical world; but suffer not yourself to be reduced to captivity, for that death is everlasting life, and this captivity is everlasting death.

(VIII, 4) First of all, assure yourself that physical death is nothing else than a departure of the soul from the body.

This text is originally an Arabic one, and was translated into Latin as Hermetis Trismegisti de castigatione animae libellus, or “The Little Book of Hermēs Trismegistos on the Castigation of the Soul” (henceforth CA for short); Walter Scott includes a translation of the entire thing into English from the Latin in volume 4 of his Hermetica, but I haven’t found another translation of it anywhere else.  It’s a somewhat long text, and is less than a single treatise and more of an anthology of maxims and brief meditations on a handful of themes, a collection of about 90 more-or-less passages broken out into 14 chapters.  The original text, although attributed to Hermēs Trismegistos, was more of a product of an Arabic Platonist, and if not an Islamic one than one heavily influenced by Islam.  Much of the text is fairly repetitive, harping on the same themes over and over, and the above bits tie into those same fundamental themes: focus on the soul, shun the body.  However, given the focus of the above sections in how we should live with respect to death, CA shows that death is truly nothing to worry about; heck, even dying itself is nothing too great, especially compared to the pain and tribulation of living badly.  In living well, we have nothing to fear; in living poorly, we have everything to fear.  Chapter IV, sections 5—6 is a rather strongly-worded section, I feel, and I want to specify that I don’t actively encourage people to indulge in thanatic urges or suicidal ideation; rather, we should read this section in the context of remembering that the body is not all we are, not by a longshot, and in giving up the body to its proper death, we relieve our souls of a burden rather than having anything ripped away from us.

49 Days of Definitions

So I’ve recently been compiling all my notes, lore, and some of the most important rituals I use into a single text that, eventually, I’d like to send to be published.  Basically, I’m writing up my own grimoire for a modern Hermetic magician, and though I admit I’m still fairly new in my work and young as a magician (and a human, for that matter), I feel like I’ve got enough to at least get started, like an outline or something.  But seeing how I’m casting my eye on the possibility of having apprentices or even teaching my own set of classes, I figure having a core text written by me can help out those who might follow me.  It’ll be interesting, for sure, but I need to have something to provide besides giving teenagers some translations of Renaissance texts, however interesting that may be.  So, I figure I may as well provide some of the things I learned and started with.

One of the things that Fr. Rufus Opus starts off with are something he calls a set of aphorisms, more properly called the “Definitions from Hermes Trismegistus to Asclepius”.  Those who are familiar with the Corpus Hermeticum (which, dear reader, of course you are or should be by now and you can read online here) will recognize the two names immediately, with Hermes Trismegistus being that thrice-great god-mage-prophet who founded the path of Hermeticism and Asclepius being his disciple, in addition to Hermes’ son Tat.  In this case, the Definitions would be presented from Hermes to Asclepius as another sort of Corpus Hermeticum, either a distillation of it, an addition to it, or something extra alongside it.  The Definitions are preserved only in an Armenian text from the 6th century AD, but likely originate in the 1st century, about the same time or earlier than the Corpus Hermeticum.

You can probably find the aphorisms online or elsewhere; the book The Way of Hermes contains an English translation, and you can easily find a PDF of it online (at least as of this writing).  The Definitions are a set of 49 more-or-less short but dense explanations of various parts of Hermetic philosophy, a little longer than the Kybalion but much more true to classical Hermeticism than that New Thought/Theosophical amalgam of early 20th century occult thinking.  Although it’d be nice if the aphorisms were broken down into seven groups of seven, they’re not; instead, the Definitions are broken down into 10 groups, some having as few as two aphorisms and some as many as seven.  The aphorisms themselves are pretty dense, and each deserves contemplation both on their own as well as with the other aphorisms, and it’s been a while since I reviewed them.  Like Alan Moore’s Promethea series, every time I go through them, I always pick up something new or something blatantly obvious stands out to me that wasn’t there before, and Fr. Rufus Opus himself said that these aphorisms should be regularly reviewed.

Since we’re at the tail end of another Mercury retrograde period, which is good to review old work, why not take this time to get a 49 day blog project going?  For each of the next 49 days, I’ll be posting one of the Definitions along with my explanation and contemplation of each, how I consider it and how I can apply it to my life and practice.  Feel free to join in with your own interpretations and contemplation; each of these definitions has a lot of meaning packed into each other, and I’m sure I’m not the only one who’s read these or has contemplated on them or similar concepts before.  I’ll probably start next Tuesday, November 12 to give me a few days to prepare and get the next few days sorted out (I’ve got another weekend trip set up this week), but in the meantime, find those aphorisms for yourself and take a look.  That’ll be 49 days of my interpretation of an ancient Hermetic text, lasting through the rest of 2013; you can consider it my Advent calendar Christmas present to you all.