1) It is true, no lie, certain and to be depended upon, that the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work.
2) As all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the father thereof is the sun, its mother the moon.
3) The wind carried it in its womb, and the earth was its nurse.
4) The father of all things in the whole world is here.
5) Its power is perfect if it be changed into earth.
6) Separate the earth from the fire, the subtle from the gross, but carefully and with great judgment and skill.
7) It ascends from earth to heaven and descends again to earth, thus receiving the power of the superiors and the inferiors.
8) So thou hast the glory of the whole world; therefore let all obscurity flee from thee.
9) This is the strong force of all forces, overcoming every subtle and penetrating every solid thing.
10) So the world was created.
11) Hence proceed wonders which are here established.
12) Therefore am I called Hermes Trismegistus, having the three parts of the philosophy of the whole world.
13) What I had to say about the operation of the sun is completed.
Blavatsky’s rendering reflects Theosophical cosmology--infused with Neoplatonic monism, esoteric Christianity, and mystical Orientalism. Her translation emphasizes the divine unity of all existence, with more theologically loaded diction ("only one," "to be depended upon," "truly wonderful work") than other versions.
Connotatively, her wording departs from Hermetic neutrality into spiritual moralism. She does not render Thelema or Telesmi, for example, but replaces them with terms like "force" and "wonder," suggesting a Christianized metaphysical bias. Her framing supports the Theosophical model of involution and evolution between the divine and material realms.