The Discourse on the Eighth and Ninth

1THE DISCOURSE ON THE EIGHTH AND NINTH (VI, 6) Introduced by D ou g la s M. P a r r o t t Translated by Jam es B r a s h l e r , P eter A. D ir k se, an d D o u g la s M . P a r r o tt Although its title is lost, this tractate has been identified as Hermetic from the use of the names Trismegistus and Hermes and close similarities with previously known Hermetic tractates. It has been named from its contents, using a phrase found in the tractate itself (53,24-26). It describes in dialogue form the process by which a spiritual guide (mystagogue) leads an initiate to a mystical experience. The eighth and the ninth indicate the eighth and ninth spheres surrounding the earth. In ancient times it was thought that the first seven spheres were the realms of the sun, moon, and planets, the lower powers whose control over human life was not necessarily benevolent. The eighth and ninth spheres thus designate the beginning of the divine realm, the levels beyond the control of the lower powers. At death the soul would journey through the seven spheres, and after successful passage it would reach the eighth and the ninth, the levels at which the soul could experience true bliss. Furthermore, the eighth and the ninth spheres can also in­ dicate advanced stages of spiritual development. The tractate possibly assumes yet another sphere, a higher, tenth sphere, where God himself dwells, though this is not entirely clear. The tractate begins with an introductory discussion (52,2-53,21) in which the initiate secures the approval of the mystagogue to request the experience of the eighth and the ninth. He then makes the formal request (53,24-27). The process leading to the experience begins with a period of instruction, which culminates in a carefully constructed prayer, perhaps spoken by both participants (53,28-57,25). At the heart of the prayer is a request for the visionary experience (57,3-9). Following an embrace between initiative and mystagogue, the mysta­ gogue has his vision (57,28-58,22). Then, directed by the mystagogue, the initiate enters first the eighth, and then the ninth (58,22-60,1). Following that, the mystagogue exhorts the initiate to silence and gives instruc­ tion about continuing in the way of the mystical experience (60,1-10). The trac­ tate concludes with a hymn of thanks by the initiate, and instructions for writing and preserving the account of the experience (60,10-63,32). Assumed in the tractate are earlier levels of spiritual attainment. They are not described in Disc. 8-9 but it is clear that two things need to have occurred in order to be ready for the experience of the eighth and ninth: the attainment of purity of life according to the standard of divine law (56,27-57,1) and the banishing of ignorance by mastering the knowledge found in certain books (54,6-18).

23 2 2 The attainment of the final two stages for the initiate requires that the mystagogue have the experience first and thereby become the embodiment of universal mind, which is the ninth (58,1-22). The initiate then enters the eighth by recogniz­ ing the presence of universal mind, and responds to this recognition by joining the chorus of the eighth and singing a silent hymn to universal mind. He reaches the ninth when he experiences his own unity with universal mind and receives the confirmatory vision in which the chorus of the eighth sings to him (59,24-60,1). This and other Hermetic tractates may well have been used in the context of small groups devoted to secret knowledge and mystical experience, in which those who were more advanced would teach and direct neophytes, and in which certain cultic acts were engaged in (prayers and hymns are found throughout the Hermetic corpus). The tractates would have served as the basis for discussion and as texts for individual meditation. Evidence that Disc. 8-9 was composed in Egypt is found in references to the city of Diospolis, as well as to hieroglyphic characters and gods with animal faces - all found in the section beginning 61,18. The designation of the mystagogue as Hermes and Trismegistus also suggests Egypt. A second-century C.E. date for the composition is possible, because of affinities with the thought of the Middle Platonist Albinus. THE DISCOURSE ON THE EIGHTH AND NINTH VI 52, 1-63, 32 [ . . . ] 1 “ [My father], yesterday you promised [me 1 that you would bring] my mind into 1 [the] eighth and 5 afterwards you would bring me into the 1 ninth. You said that this is the 1 order of the tradition.” “ My 1 son ', indeed this is the order. 1 But the promise was according to 10 human nature. For I told you 1 when I initiated the promise, I 1 said, ‘If you hold in mind 1 each one of the steps.’ 1 After I had received the spirit through the power, 15 I set forth the action for you. 1 Indeed the understanding dwells 1 in you; in me (it is) as though 1 the power were pregnant. 1 For when I conceived from the fountain 20 that flowed to me, I gave birth.” 1 “ My father, you have spoken every word 1 well to me. But I am amazed 1 at this statement that you have just 1 made. For you said, ‘The 25 power that is in me - He said, “ I gave birth to it (the power), as 1 children are born.” “ Then, my 1 father, I have many brothers, if 1 I am to be numbered among the offspring.” 30 “ Right, my son! This 1 good thing is numbered by 53 [...]. 4 And

3THE DISCOURSE ON THE EIGHTH AND NINTH (VI,6 ) 3 23 [...] 1 at all times. 1 Therefore, my son, 1 it is necessary for you to 1 rec­ ognize your brothers and 1 to honor them rightly and 10 properly, be­ cause they 1 come from the same father. 1 For each generation I have 1 called. I have named 1 it, because they were offspring 15 like these sons.” “Then, 1 my father, do they have 1 (a) day?” “ My son, 1 they are spiritual ones. For 1 they exist as forces that grow 20 other souls. Therefore I say 1 that they are immortal.” 1 ’ “ Your word is true; it has no 1 refutation from now on. 1 My father, begin the 25 discourse on the eighth and 1 the ninth, and include me also 1 with my brothers.” “ Let us pray, 1 my son, to the father of the 1 universe, with your brothers who are my 30 sons, that he may give 1 the spirit of elo­ quence.” “ How 1 do they pray, my father, 1 when joined with the generations? 1 I want to obey, my father.” 54 [ . . . ] 3 “ But it is [not . . . ] . ' Nor [is it] a [ . . . ] . 5 But he is satisfied [with] it (fem.). 1 [...] it (masc.). And it is right 1 [for you] to remember the progress 1 that came to you as 1 wisdom in the books. 10 My son, compare yourself to the 1 early years of life. As children (do), 1 you have posed senseless, 1 unintelligent questions.” “ My 1 father, the progress that has come 15 to me now and the fore­ knowledge, 1 according to the books, that has come to me, 1 exceeding the deficiency - these things are 1 foremost in me.” “ My son, 1 when you understand the 20 truth of your statement, you will 1 find your brothers, who are my sons, 1 praying with you.” 1 “ My father, I understand nothing else 1 except the beauty that 25 came to me in the books.” “ This is 1 what you call the beauty 1 of the soul, the edification that 1 came to you in stages. 1 May the understanding come to you, 30 and you will teach.” “ I have understood, 1 my father, each one of 1 the books. And espe­ cially the (fem.) 55 [...] which is in [...].” 1 ‘My son, [. ..] 4 in praises from 1 [those who] extolled [them].” 1 “ My father, from you 1 I will receive the [power] of the 1 discourse [that you will] give. As it was told 1 to both (of us), let us pray, 10 my father.” “ My son, 1 what is fitting is to pray 1 to God with all our mind 1 and all our heart and our 1 soul, and to ask 15 him that the gift of the 1 eighth extend to 1 us, and that each one 1 receive from him what 1 is his.

43 2 4 Your part, then, is 20 to understand; my own is 1 to be able to deliver the discourse 1 from the fountain that flows to me.” 1 “ Let us pray, my father: 1 I call upon you, who 25 rules over the king­ dom 1 of power, whose word 1 comes as (a) birth of light. 1 And his words are immortal. 1 They are eternal and 30 unchanging. He is the one whose will 1 begets life for the forms in 1 every place. His nature gives form 1 to substance. By him 56 the souls of [the eighth 1 and] the angels are moved [...] 4 those that exist. His providence 1 extends to everyone [...] 1 begets everyone. He is the one who 1 [...] the aeon among spir­ its. 1 He created everything. He who is 1 self-contained cares 10 for everything. He is perfect, the 1 invisible God to whom one speaks 1 in silence - his 1 image is moved when it is directed, 1 and it governs - the 15 one mighty power, who is exalted 1 above majesty, who is better than the 1 honored (ones), Zoxathazo a oo 1 ee 000 eee 6000 1 ee 660000 00000 20 000000 uuuuuu 1 066606666666 1 000 Zozazoth. “ Lord, 1 grant us a wisdom from 1 your power that reaches 25 us, so that we may describe to ourselves the 1 vision of the eighth and the ninth. 1 We have already advanced to the seventh, 1 since we are pious and 1 walk in your law. 30 And your will 1 we fulfill 1 always. For we have walked in 57 [your way, and we have] renounced 1 [...], so that 1 your [vision] may come. Lord, grant 1 us the truth in the image. 5 Allow us through the spirit to 1 see the form of the image 1 that has no defi­ ciency, 1 and receive the reflection of the pleroma 1 from us through our praise. 10 “ And acknowledge the spirit 1 that is in us. For from 1 you the uni­ verse received soul. 1 For from you, the unbegotten one, 1 the begotten one came into being. 15 The birth of the self-begotten one 1 is through you, 1 the birth of all begotten things 1 that exist. Receive 1 from us these spiritual sacrifices, 20 which we send 1 to you with all our heart 1 and our soul and all 1 our strength. Save that which 1 is in us and grant us 25 the immortal wisdom.” 1 “ Let us embrace 1 each other affectionately, my son. 1 Rejoice over this! For already 1 from them the power, 30 which is light, is coming to us. 1 For I see! I see 1 indescribable depths. 1 How shall I tell you, 58 my son? [...] 1 from the (fem.) [...] 1 the places. How [shall I describe] 1 the universe? I [am Mind and]51 see another Mind, the one that [moves] the 1 soul! I see the one that moves me 1 from pure forgetfulness. You give 1 me power! I see myself! I want 1 to speak! Fear restrains 10 me. I have found the 1 beginning of the power that is above 1 all powers, the one that has no 1 beginning. I see a fountain bubbling 1 with life. I have

5THE DISCOURSE ON THE EIGHTH AND NINTH (V I,6 ) 3 2 5 said, 15 my son, that I am Mind. 1 I have seen! Language is not able 1 to reveal this. For the entire 1 eighth, my son, and 1 the souls that are in it, and the 20 angels, sing a hymn in 1 silence. And I, Mind, 1 understand.” “ What is the way to sing 1 a hymn through it (silence)?” “ Have you become such that 1 you cannot be spoken to?” “ I am silent, 25 my father. I want to 1 sing a hymn to you while I am silent.” “ Then 1 sing it, for I am Mind.” 1 “ I understand Mind, Hermes, 1 who cannot be interpreted, 30 be­ cause he keeps within himself. 1 And I rejoice, my father, because I see 1 you smiling. And the universe 59 [rejoices]. Therefore there is no 1 creature that will lack 1 your life. For you are the 1 lord of the citizens in 5 every place. Your providence protects. 1 I call you father, aeon 1 of the aeons, great divine spirit. 1 And by a spirit he gives 1 rain upon everyone. What 10 do you say to me, my 1 father, Hermes?” “ Concerning these things I 1 do not say anything, my son. 1 For it is right before God 1 that we keep silent about what is hidden.” 15 “Trismegistus, let not 1 my soul be deprived of the 1 great divine vis­ ion. For 1 everything is possible for you as master 1 of the universe.” “ Return to 20 (praising), my son, and sing 1 while you are silent. Ask what 1 you want in silence.” 1 When he had finished praising he 1 shouted, “ Father 25 Trismegistus! What shall I say? 1 We have received this light. And 1 I myself see this same vision 1 in you. And 1 I see the eighth and the souls 30 that are in it and the angels 1 singing a hymn to the ninth and 1 its powers. And I see 1 him who has the 1 power of them all, creating 60 those (that are) in the spirit.” “ It is advantageous from [now on] 1 that we keep silence in a reverent posture. 1 Do not speak about the vision 1 from now on. It is proper to [sing a hymn] 5 to the father until the day to quit (the) body.” 1 “ What you sing, my 1 father, I too want to sing.” 1 “ I am singing a hymn within myself. 1 While you rest yourself, be ac­ tive in praise. 10 For you have found what you seek.” 1 “ But it is proper, 1 my father, that I praise because I 1 am filled in my heart?” “ What is proper 1 is your praise that you 15 will sing to God 1 so that it might be written in this imperishable book.” 1 “ I will offer up 1 the praise in my heart, as I 1 pray to the end of the universe and 20 the beginning of the beginning, to the object 1 of man’s quest, the 1 immortal discovery, the begetter of 1 light and truth, the 1

63 2 6 sower of reason, the love of 25 immortal life. No 1 hidden word will be able to speak about you, 1 Lord. Therefore my mind 1 wants to sing a hymn to you 1 daily. I am the instrument30 of your spirit; Mind is your 1 plectrum. And your counsel 1 plucks me. I see 61 myself! I have re­ ceived power from you. 1 For your love has reached us.” 1 “ Right, my son.” “ Grace! 1 After these things I give thanks 5 by singing a hymn to you. For I have 1 received life from you, when you made me wise. I 1 praise you. I call 1 your name that is hidden within me: 10 a o ee o eee 000 iii 1 0000 00000 000100 uuuuuu 001066066006100066666615 00. You are the one who exists 1 with the spirit. I sing a hymn 1 to you reverently.” 1 “ My son, 1 write this book for the temple at Diospolis 20 in hiero­ glyphic characters, 1 entitling it The Eighth 1 Reveals the Ninth.’” 1 “ I will do it, my (father), as 1 you command 25 now.” “ My <son>, 1 write the language of the book on steles 1 of turquoise. My son, 1 it is proper to write this book 1 on steles of turquoise, 30 in hieroglyphic characters. 1 For Mind himself has 1 become overseer 62 of these. Therefore I command 1 that this teaching be carved 1 on stone, and that you place it in 1 my sanctuary. Eight 5 guardians guard it with[...] 1 of the Sun. The males 1 on the right are frog-faced, 1 and the females 1 on the left are cat-faced. 10 And put a square 1 milk-stone at the base of the 1 turquoise tablets 1 and write the name on the 1 azure stone tablet 15 in hieroglyphic characters. 1 My son, you will do this 1 when I am in Virgo, 1 and the sun is in the first half of the 1 day, and fif­ teen degrees have 20 passed by me.” “ My father, 1 everything that you say I will 1 do eagerly.” “ And write 1 an oath in the book, lest those who 1 read the book bring 25 the language into 1 abuse, and not (use it) 1 to oppose the acts of fate. 1 Rather, they should submit 1 to the law of God, 30 without having transgressed at all, 1 but in purity asking 1 God for wisdom and 1 knowledge. And he who 63 will not be begotten at the start by God 1 comes to be by the general 1 and guiding discourses. 1 He will not be able to read the things written 5 in this book, although his 1 conscience is pure within him, since he 1 does not do anything shameful, 1 nor does he consent 1 to it. Rather, by stages 10 he advances and enters into 1 the way of immortality. And 1 thus he enters into the 1 understanding of the eighth that 1 reveals the ninth.” “ So 15 shall I do it, my father.” “ This 1 is the oath: I make him who will 1 read this holy book swear by heaven 1 and earth and fire and 1 water and seven rulers of substance

7THE DISCOURSE ON THE EIGHTH AND NINTH (V I,6 ) 3 2 7 20 and the creating spirit in them 1 and the <unbegotten) God 1 and the self-begotten one 1 and him who has been begotten, that he will 1 guard the things that Hermes has said. 25 And those who keep the oath, 1 God will be reconciled with them 1 and everyone whom we have 1 named. 1 But wrath will come to each one 30 of those who violate the oath. 1 This is the perfect one who is, 1 my son.”