What do you think?
Rate this book
The Divine Pymander
This is an early modern translation of a central text of the Hermetic canon, the Divine Pymander. The Pymander is a chapter in the Corpus Hermeticum.
103 pages, Kindle Edition
First published January 1, 200
449 people are currently reading
1760 people want to read
About the author
Hermes Trismegistus
379 books433 followersHermes Trismegistus (Ancient Greek: Ἑρμῆς ὁ Τρισμέγιστος, "thrice-greatest Hermes"; Latin: Mercurius ter Maximus) is the purported author of the Hermetic Corpus, a series of sacred texts that are the basis of Hermeticism.
Alternate names: Hermès Trismégiste, Hermes Trismegistro, Hermes Trimegistro, Hermes Trismegisto, Hermes Trimegisto.
Alternate names: Hermès Trismégiste, Hermes Trismegistro, Hermes Trimegistro, Hermes Trismegisto, Hermes Trimegisto.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 50 reviews
January 9, 2019
A challenging, but enlightening and exhilarating read.
For a novice in hermetic philosophy like myself, it was an eye-opening experience to read material that doesn't just tell you, but that reflects in your day to day life. I would lie if I said I understood the weight of everything said in this book, but what did hit me shined a light on the way I look at things, especially what it considered good and evil. Sure, there's a Christian aspect to this book if you want it to be Christian, but it's first and foremost a prism through which you look at things.
For a novice in hermetic philosophy like myself, it was an eye-opening experience to read material that doesn't just tell you, but that reflects in your day to day life. I would lie if I said I understood the weight of everything said in this book, but what did hit me shined a light on the way I look at things, especially what it considered good and evil. Sure, there's a Christian aspect to this book if you want it to be Christian, but it's first and foremost a prism through which you look at things.
March 2, 2019
I had read John Everard's translation of the Hermetica previously, but this is the first time I had read G.R.S. Mead's translation. Because I was curious to contrast the deficiencies and/or merits of each, I decided to read both translations this time in tandem. I will, accordingly, offer my analysis of both and post this review for both versions.
Occasionally one or the other offers a better translation. This is either due to a better grasp of the text or a better source. Supposedly, only Mead had access to a Greek source and Everard relied on Ficino's Latin translation. I have not verified that this was the case. But, I can say, that often Everard provides a more fluid and less cumbersome translation. One should note something about both translators as well: Everard was a 17th century Christian mystic and Mead was a late 19th/early 20th century Theosophist and Neo-pagan. The dispositions of both are manifest here and there in their respective translations. I think both attempted to translate the text honestly but some bias is probable in both cases. Everard has an edge, not only because of the above factor, but he also includes four additional Hermetic treatises that Mead does not include in his version (or at least in this edition). I will admit that occasionally Mead does offer a better translation, so reading both is highly advisable, but if I were to recommend only one, it would probably be Everard's version; even though the English is a bit more antiquated.
As for the Hermetica itself: these represent the earliest Hermetic corpus, but, that being said, these writings probably go back to the late first or early second century and no earlier. They are very similar to texts one finds in the Nag Hammadi library. This really does indicate a common provenance and locale; i.e. Egypt, and probably Alexandria. I have held the opinion for a while that certain texts in the Nag Hammadi corpus are far closer to a form of Christian Hermeticism than a Christian Gnosticism; some examples include the Thomasine texts, and sundry others like the Apocryphon of James and the Sophia of Jesus Christ. It is clear though that the Hermetica is post Christian and was influenced by Christianity, as well as by Platonism and Greek philosophy in general. It does have great philosophical value as an example of Middle Platonism and as a precursor to Neo-Platonism. For that alone it is worth reading.
I am often torn in rating ancient texts. I'm a bit of an antiquarian and have a scholarly interest in any writing that is old and paradigmatic, so in the past I have rated a book according to that standard. A better barometer would be to balance a text's truth value with it's scholarly value. For a book like this 3 and a half stars takes into account both I think.
Occasionally one or the other offers a better translation. This is either due to a better grasp of the text or a better source. Supposedly, only Mead had access to a Greek source and Everard relied on Ficino's Latin translation. I have not verified that this was the case. But, I can say, that often Everard provides a more fluid and less cumbersome translation. One should note something about both translators as well: Everard was a 17th century Christian mystic and Mead was a late 19th/early 20th century Theosophist and Neo-pagan. The dispositions of both are manifest here and there in their respective translations. I think both attempted to translate the text honestly but some bias is probable in both cases. Everard has an edge, not only because of the above factor, but he also includes four additional Hermetic treatises that Mead does not include in his version (or at least in this edition). I will admit that occasionally Mead does offer a better translation, so reading both is highly advisable, but if I were to recommend only one, it would probably be Everard's version; even though the English is a bit more antiquated.
As for the Hermetica itself: these represent the earliest Hermetic corpus, but, that being said, these writings probably go back to the late first or early second century and no earlier. They are very similar to texts one finds in the Nag Hammadi library. This really does indicate a common provenance and locale; i.e. Egypt, and probably Alexandria. I have held the opinion for a while that certain texts in the Nag Hammadi corpus are far closer to a form of Christian Hermeticism than a Christian Gnosticism; some examples include the Thomasine texts, and sundry others like the Apocryphon of James and the Sophia of Jesus Christ. It is clear though that the Hermetica is post Christian and was influenced by Christianity, as well as by Platonism and Greek philosophy in general. It does have great philosophical value as an example of Middle Platonism and as a precursor to Neo-Platonism. For that alone it is worth reading.
I am often torn in rating ancient texts. I'm a bit of an antiquarian and have a scholarly interest in any writing that is old and paradigmatic, so in the past I have rated a book according to that standard. A better barometer would be to balance a text's truth value with it's scholarly value. For a book like this 3 and a half stars takes into account both I think.
March 16, 2022
This translation simply doesn't do it for me. I'm now reading The Way of Hermes: A New Translation of the Corpus Hermeticum... by Clement Salaman, et al. and it has better flow and resonance.
April 15, 2009
A wonderful exposition of spiritual teachings and real psychology. There is much presented here that is of real values to students of the Ancient Wisdom. The Corpus Hermeticum is systematised and presented with a valuable commentary.
June 21, 2023
nu știu de ce zice că varianta asta are doar 80 de pagini, are 300 și ceva 😔
June 11, 2018
The Divine Pymander of Hermes Trismegistus is a foundational document of the perennial philosophy. Although its contents were compiled in Greek, sometime during the early centuries of the Christian Era, it was inspired by the high wisdom of ancient Egypt, and it has been revered for centuries by spiritual seekers from all over the world. I first encountered this text back in the 1990s, and I find myself returning to it again and again, as I find new meanings and insights in each rereading. This edition, a reproduction of the translation by Dr. John Everard, an Anglican priest, who published it in the 1650s, is the oldest rendition in English, and although it has long since been replaced by later versions, this edition is quite valuable, because it represents the version of the text that was available in Latin to scholars all over Europe during the Renaissance and Reformation.
Highly recommended for those interested in the history of ideas, the perennial philosophy, and global spirituality!
Highly recommended for those interested in the history of ideas, the perennial philosophy, and global spirituality!
May 21, 2020
Was expecting this to be a lot better than it actually was. I’ve read other esoteric texts in the past that really struck a chord with me but this was mediocre at best. Pretty gutted considering how inspirational it is to esotericism in general, but there’s many other books out there on this type of subject that are far more superior in my opinion.
November 22, 2022
Not a review, only dirty notes.
Beginning of the world:
There is a hint of the idea that the beginning of the world came about through chaos–something that is without maker. It feels as if this idea is similar to the idea that God brought about the world by being the light in the darkness. This is also similar to the gnostic idea of the Pleroma(chaos) as being the beginning of everything. Instead of “creation” Trismegistus opts for the usage of “understanding”, which really says the same thing if we figure in metaphysical terms(in the beginning was the word and the word was “understanding”). Poetically described, Trismegistus himself: [the chaos can be drawn out by the word].
Later on Trismegistus states that the world is a creation by something unmade, God himself. Most peculiar, God is not described as an entity, but more of a reason and a cause. I do wonder if this is meant to be the beginning of causality.
God:
God is self-contained. He wishes for nothing, he has no wills and is unmade. This also seems to serve him the title of good, because evil nests in wants. God can only be experienced through understanding, the same goes for the “laws of nature”(as we term it), they are not visible to our senses but only to the mind. To me it sounds as if both God and the natural laws are seen as abstractions, not a piece of the world itself. I wonder why the idea of God became manifested as a thing at all if Trismegistus already had such a clear idea of its abstract nature.
On page 98 we find a description of God himself: “And if you wish to also to see him, look upon the necessity of things that appear, and the providence of things that have been, and are done.” Quite peculiar indeed.
The world’s description:
What I can comprehend is that the world is made of two things: that which is immortal and that which is mortal. What is immortal in joined by other descriptions such: unchangeable, eternal and everlasting. That which is mortal is joined by: changeable, evil and corrupt. The distinction between good and evil is quite simple, that which is unchangeable is good and that which can change is evil.
Trismegistus is quite poetic when he describes the state of matter. Matter is only an temporary appearance, it never holds truth because of its desire to change. New things are not created but generated–from unsensible things to the sensible. Matter cannot be destroyed but only dissolved(akin to our modern conceptualization of energy), however the word used by Trismegistus is “occultation”. Matter veils the truth. The vicissitudes of generation creates evil, as rust follows copper. Why things are distinguished into objects of matter and its idea is probably because of the difference drawn between senses and understanding. One is physical, based upon feeling; while the other is a product of the mind.
As pictures are not the thing they are meant to represent, same thing goes for our opinions and the appearances of things we speak of. Truth does not exist on earth, only image and appearance. Truth follows its own laws, it exists of its own constitution. How can that which is capable of change be known as true?
Trismegistus says that God is manifested in all things, as if God can be seen in all things, which would imply that a being with a mind can derive the good and immortal from any matter by observing its idea. Trismegistus notes that knowledge is always present, it simply has to be remembered. On page 55 Trismegistus says the following: "He replied, son, things of this kind are not taught, but by God, when he pleases, brought to remembrance."
Our eyes will never witness beauty or the good, only our mind will grace it.
There are descriptions of the difference between things in themselves and ideas of them. Quite clear is the notion that matter and appearance are comprehended by our physical senses, but the understanding of things is lifted to another realm, far remote from the object itself. To my understand, what Trismegistus is trying to say is that the idea is immortal while the object is mortal.
A soul is also given to everything. The souls does not denote life as we speak of it but is is more of an essence capable of affecting other things, it is either moved or is the mover. Everything in nature is created from something else, everything is made, except the beginning. God being the unmade.
As we speak of man’s passions so Trismegistus speaks of object’s motions. Motion and passion seems to be the same thing. Movement in general is seen as a want, a want for change, hence it is evil.
Everything is surrounded by its unlikes, either the unknown or others knowns. We live in the infinite. Only way to understand it is to become its like, you must be similar. How exactly we become similar is not noted, but I am reminded of Jung: Emotional impacts from the external world is brought forth because something in us answers its call.
Man:
As matter conveys appearance and its immortal idea, so is the body divided. The body being mortal, in possession of the senses and prone to emotion. The mind is of divine essence, the body being its vessel. As matter is described with motions so we have passions. Passions are wants, being capable of usurping the mind and being its governor. Trismegistus warns against the body’s occupation of the mind, the mind should control the body. The passionate murderer will suffer from being a murderer, the rational murdered will suffer from being murdered.
The book speaks of a choice, either you take the path of the passions or of the mind, they cannot co-exist, and if you choose the mind you will never be able to go back(as if it is impossible to forget).
The mind is much more abstract than our modern understanding. To Trismegistus it is much more of a capacity rather than a thing, much alike to the notion that God is a reason not a being. The mind is divine because of its functional aspect. It is capable of understanding and apprehending the notion of God and laws of the world, capable of apprehending an incorporeal world.
I found one sentence, on page 17, that speak of responsibility. [If man lays evil upon fate he will never abstain from it.]
Beginning of the world:
There is a hint of the idea that the beginning of the world came about through chaos–something that is without maker. It feels as if this idea is similar to the idea that God brought about the world by being the light in the darkness. This is also similar to the gnostic idea of the Pleroma(chaos) as being the beginning of everything. Instead of “creation” Trismegistus opts for the usage of “understanding”, which really says the same thing if we figure in metaphysical terms(in the beginning was the word and the word was “understanding”). Poetically described, Trismegistus himself: [the chaos can be drawn out by the word].
Later on Trismegistus states that the world is a creation by something unmade, God himself. Most peculiar, God is not described as an entity, but more of a reason and a cause. I do wonder if this is meant to be the beginning of causality.
God:
God is self-contained. He wishes for nothing, he has no wills and is unmade. This also seems to serve him the title of good, because evil nests in wants. God can only be experienced through understanding, the same goes for the “laws of nature”(as we term it), they are not visible to our senses but only to the mind. To me it sounds as if both God and the natural laws are seen as abstractions, not a piece of the world itself. I wonder why the idea of God became manifested as a thing at all if Trismegistus already had such a clear idea of its abstract nature.
On page 98 we find a description of God himself: “And if you wish to also to see him, look upon the necessity of things that appear, and the providence of things that have been, and are done.” Quite peculiar indeed.
The world’s description:
What I can comprehend is that the world is made of two things: that which is immortal and that which is mortal. What is immortal in joined by other descriptions such: unchangeable, eternal and everlasting. That which is mortal is joined by: changeable, evil and corrupt. The distinction between good and evil is quite simple, that which is unchangeable is good and that which can change is evil.
Trismegistus is quite poetic when he describes the state of matter. Matter is only an temporary appearance, it never holds truth because of its desire to change. New things are not created but generated–from unsensible things to the sensible. Matter cannot be destroyed but only dissolved(akin to our modern conceptualization of energy), however the word used by Trismegistus is “occultation”. Matter veils the truth. The vicissitudes of generation creates evil, as rust follows copper. Why things are distinguished into objects of matter and its idea is probably because of the difference drawn between senses and understanding. One is physical, based upon feeling; while the other is a product of the mind.
As pictures are not the thing they are meant to represent, same thing goes for our opinions and the appearances of things we speak of. Truth does not exist on earth, only image and appearance. Truth follows its own laws, it exists of its own constitution. How can that which is capable of change be known as true?
Trismegistus says that God is manifested in all things, as if God can be seen in all things, which would imply that a being with a mind can derive the good and immortal from any matter by observing its idea. Trismegistus notes that knowledge is always present, it simply has to be remembered. On page 55 Trismegistus says the following: "He replied, son, things of this kind are not taught, but by God, when he pleases, brought to remembrance."
Our eyes will never witness beauty or the good, only our mind will grace it.
There are descriptions of the difference between things in themselves and ideas of them. Quite clear is the notion that matter and appearance are comprehended by our physical senses, but the understanding of things is lifted to another realm, far remote from the object itself. To my understand, what Trismegistus is trying to say is that the idea is immortal while the object is mortal.
A soul is also given to everything. The souls does not denote life as we speak of it but is is more of an essence capable of affecting other things, it is either moved or is the mover. Everything in nature is created from something else, everything is made, except the beginning. God being the unmade.
As we speak of man’s passions so Trismegistus speaks of object’s motions. Motion and passion seems to be the same thing. Movement in general is seen as a want, a want for change, hence it is evil.
Everything is surrounded by its unlikes, either the unknown or others knowns. We live in the infinite. Only way to understand it is to become its like, you must be similar. How exactly we become similar is not noted, but I am reminded of Jung: Emotional impacts from the external world is brought forth because something in us answers its call.
Man:
As matter conveys appearance and its immortal idea, so is the body divided. The body being mortal, in possession of the senses and prone to emotion. The mind is of divine essence, the body being its vessel. As matter is described with motions so we have passions. Passions are wants, being capable of usurping the mind and being its governor. Trismegistus warns against the body’s occupation of the mind, the mind should control the body. The passionate murderer will suffer from being a murderer, the rational murdered will suffer from being murdered.
The book speaks of a choice, either you take the path of the passions or of the mind, they cannot co-exist, and if you choose the mind you will never be able to go back(as if it is impossible to forget).
The mind is much more abstract than our modern understanding. To Trismegistus it is much more of a capacity rather than a thing, much alike to the notion that God is a reason not a being. The mind is divine because of its functional aspect. It is capable of understanding and apprehending the notion of God and laws of the world, capable of apprehending an incorporeal world.
I found one sentence, on page 17, that speak of responsibility. [If man lays evil upon fate he will never abstain from it.]
May 26, 2018
Surprising
A clarifying frame. The most surprising thing to me is that it seems to compare nicely with the ideas of Tom Campbell.
A clarifying frame. The most surprising thing to me is that it seems to compare nicely with the ideas of Tom Campbell.
February 22, 2021
I've enjoyed reading the book of Hermes Mercurius Trismegistus. I have read Hermetica prior to this book and I liked it so much that I had to get this book. However, the previous Hermetica I read is not the same book. This book is different and much more enjoyable. I liked some parts in the previous Hermetica book as well as the teachings were different.
In the previous Hermetica book, Hermes was talking to Tat discussing the different subjects. So in this book, the discussion is different than the previous book I've read. Hermes talks to Tat and Asclepius.
Since I liked both books very much, I have found the original series of Hermes Trismegistus teachings which consists of 3 volumes. I would like to get those to have a thorough understanding and more information about everything spiritual.
About this book:
I loved reading this book. I have read both the softcover 2015 updated edition and the original addition.
I must say that there wasn't much difference between the original and edited edition. The editor has replaced words that are no longer being used in modern English, which makes reading easier. However, the original unedited version of this book is just as good and easy to read.
Reading this book has made me think/rethink things. I kept rereading sentences multiple times to make sure I truly understand what Hermes was teaching. Hermes's teachings give us information about our Heavenly Father, the Universe, the World, Evil, Entities, angels, where evil comes from, the so-called reality we are living in, mind and its power, why the things are the way they are, and many other things that only a true sage could teach.
Keeping silent (meditation) is repeated multiple times in the book. In my opinion, in this book, meditation accepted and believed to be the path to realization. Which I truly believe.
The book is great for spiritual humans like myself. Also, if you have spiritual questions that you seek, this may be the book to read. If you had spiritual questions answered but you did not find satisfaction by the answer, you may find the answer in this book. It is a short book, easy to read and learn great ancient wisdom. I highly recommend it.
In the previous Hermetica book, Hermes was talking to Tat discussing the different subjects. So in this book, the discussion is different than the previous book I've read. Hermes talks to Tat and Asclepius.
Since I liked both books very much, I have found the original series of Hermes Trismegistus teachings which consists of 3 volumes. I would like to get those to have a thorough understanding and more information about everything spiritual.
About this book:
I loved reading this book. I have read both the softcover 2015 updated edition and the original addition.
I must say that there wasn't much difference between the original and edited edition. The editor has replaced words that are no longer being used in modern English, which makes reading easier. However, the original unedited version of this book is just as good and easy to read.
Reading this book has made me think/rethink things. I kept rereading sentences multiple times to make sure I truly understand what Hermes was teaching. Hermes's teachings give us information about our Heavenly Father, the Universe, the World, Evil, Entities, angels, where evil comes from, the so-called reality we are living in, mind and its power, why the things are the way they are, and many other things that only a true sage could teach.
Keeping silent (meditation) is repeated multiple times in the book. In my opinion, in this book, meditation accepted and believed to be the path to realization. Which I truly believe.
The book is great for spiritual humans like myself. Also, if you have spiritual questions that you seek, this may be the book to read. If you had spiritual questions answered but you did not find satisfaction by the answer, you may find the answer in this book. It is a short book, easy to read and learn great ancient wisdom. I highly recommend it.
Read
April 16, 2021I can’t possibly rate this book, that would be absurd. Reviewing it would be rather pretentious too, so instead, I will give some quotes. It can certainly speak for itself.
“But the workman, mind, together with the word, containing the circles, and spinning them about, turned round as a wheel, his own workmanship; and suffered them to be turned from an indefinite beginning to an
indeterminable end, for they always begin where they end.”
“For indeed God was exceedingly enamored of his own form or shape, and delivered unto it all his own creations.”
“And man was made of life and light, into soul and mind; of life the soul, of light the mind.”
“For what is God, and the father, and the good, but the being of all things that yet are not, and the existence itself of those things that are?”
“Wherefore we must be bold to say, that an earthly man is a mortal god, and that the Heavenly God is an immortal man.”
“For what shall I praise you? For what you have made, or for what you have not made? for those things you have manifested, or for those things you have hidden? 41. Wherefore shall I praise you, as being of myself, or having anything of mine own, or rather being anothers?
42. For you are what I am, you are what I do, you are what I say.”
“God is not a mind, but the cause of the mind; not a spirit, but the cause of the spirit; not light, but the cause of the light.”
“For generation is not a creation of life, but a production of things to sense, and making them manifest. Neither is change death, but an occultation or hiding of that which was.”
“But the workman, mind, together with the word, containing the circles, and spinning them about, turned round as a wheel, his own workmanship; and suffered them to be turned from an indefinite beginning to an
indeterminable end, for they always begin where they end.”
“For indeed God was exceedingly enamored of his own form or shape, and delivered unto it all his own creations.”
“And man was made of life and light, into soul and mind; of life the soul, of light the mind.”
“For what is God, and the father, and the good, but the being of all things that yet are not, and the existence itself of those things that are?”
“Wherefore we must be bold to say, that an earthly man is a mortal god, and that the Heavenly God is an immortal man.”
“For what shall I praise you? For what you have made, or for what you have not made? for those things you have manifested, or for those things you have hidden? 41. Wherefore shall I praise you, as being of myself, or having anything of mine own, or rather being anothers?
42. For you are what I am, you are what I do, you are what I say.”
“God is not a mind, but the cause of the mind; not a spirit, but the cause of the spirit; not light, but the cause of the light.”
“For generation is not a creation of life, but a production of things to sense, and making them manifest. Neither is change death, but an occultation or hiding of that which was.”
March 24, 2024
Prima parte del Corpus Hermeticum, uno dei testi fondatori dell'alchimia e della dottrina ermetica. Attribuito alla figura mitologica di Ermete Trismegisto, che si piazza speculativamente tra Ermes (non a caso l'araldo e messaggero degli dei) e Thoth, il C. H. è uno dei più antichi e misteriosi scritti religiosi a noi pervenuti. Per quanto sia tremendamente arduo individuarne l'origine, o anche solo il contesto di nascita, possiamo speculare sia stato scritto attorno al 300 A.C., e fu tradotto in Latino (a partire dal greco) nel 1500, grazie a Marsilio Ficino. Più volte è stato interpretato e re-interpretato in diverse chiavi, da manifestazione della Prisca Theologia (o teologia originaria e corretta che viene tramandata dall'inizio della storia umana) a precursore del Cristianesimo (da qui trismegisto, o tre volte grande, in riferimento alla trinità).
Poimandres, che è stato tradotto come "Conoscenza del RE" o "Pastore degli Uomini", è una piccola dissertazione di tipo dialogico sulla generazione dell'uomo e sulla sua stessa natura, ed è sicuramente uno dei trattati più importanti del Corpus. Da un punto di vista contenutistico sarebbe impossibile riassumere questo testo di soli 32 passaggi, quindi non posso fare altro che invitare chiunque sia interessato all'argomento esoterico a consultarlo personalmente.
Poimandres, che è stato tradotto come "Conoscenza del RE" o "Pastore degli Uomini", è una piccola dissertazione di tipo dialogico sulla generazione dell'uomo e sulla sua stessa natura, ed è sicuramente uno dei trattati più importanti del Corpus. Da un punto di vista contenutistico sarebbe impossibile riassumere questo testo di soli 32 passaggi, quindi non posso fare altro che invitare chiunque sia interessato all'argomento esoterico a consultarlo personalmente.
September 21, 2021
Still trying to understand the depth and wisdom of some of the philosophies shared in this text. If there is a religion that is for science it is Hermeticism, there is nothing to hide, no lies, no fiction, only honesty, rationality and the truth. It is sometimes hard to make sense of the written paradoxes and double-entendres of Hermes’ teachings, but after a deal of patience and lots of pondering, the meanings are clear and quite powerful. It also goes to show that our written and spoken language may not be advanced enough to understand some of the complexity and poetry of Hermetic wisdom.
I am surprised by how well this wisdom has aged with scientific discoveries, and realise that the incorporeal wisdom shares its similarities and legitimacy with the mathematics and science of nature/matter/origin. This book along with the Kybalion have revealed an unparalleled perspective to my mind, the great thing about it, is although it helps me answer my questions, it has made me realise that there is an infinite amount more to learn about the mind, matter and its capabilities.
I am surprised by how well this wisdom has aged with scientific discoveries, and realise that the incorporeal wisdom shares its similarities and legitimacy with the mathematics and science of nature/matter/origin. This book along with the Kybalion have revealed an unparalleled perspective to my mind, the great thing about it, is although it helps me answer my questions, it has made me realise that there is an infinite amount more to learn about the mind, matter and its capabilities.
March 20, 2023
★★★★★
If you're into ancient texts that are full of esoteric knowledge and mysticism, then you'll love Corpus Hermeticum: The Divine Pymander. This book is like the ultimate trip into the world of ancient philosophy and spirituality. You might need a dictionary and some patience, but trust me, it's worth it.
The language is flowery and full of metaphors, but once you get past the fancy words, you'll find some real gems of wisdom. It's like a treasure hunt, but instead of gold, you'll find insights into the nature of the universe and your place in it. And who doesn't love a good treasure hunt?
Overall, if you're a fan of books that make you think and challenge your worldview, then Corpus Hermeticum: The Divine Pymander is a must-read. Just be warned, you might come out the other side with a newfound appreciation for astrology and alchemy. Or you might just end up confused. Either way, it's a journey worth taking.
If you're into ancient texts that are full of esoteric knowledge and mysticism, then you'll love Corpus Hermeticum: The Divine Pymander. This book is like the ultimate trip into the world of ancient philosophy and spirituality. You might need a dictionary and some patience, but trust me, it's worth it.
The language is flowery and full of metaphors, but once you get past the fancy words, you'll find some real gems of wisdom. It's like a treasure hunt, but instead of gold, you'll find insights into the nature of the universe and your place in it. And who doesn't love a good treasure hunt?
Overall, if you're a fan of books that make you think and challenge your worldview, then Corpus Hermeticum: The Divine Pymander is a must-read. Just be warned, you might come out the other side with a newfound appreciation for astrology and alchemy. Or you might just end up confused. Either way, it's a journey worth taking.
September 24, 2023
Corpus Hermeticum focuses on the esoteric "How?" through an affirmatively pious lens aimed at a non-dualistic Father deity.
Most verses are articulated in a wordplay only slightly more legible than a mumble; ineptly attempting to piggy-back on the Socratic Dialectic in order to affirm its own absolution.
This was perhaps because the author could not remove their sky-daddy's phallus from their mouth.
One chapter I did find wholly moving, was Chapter X: The Mind to Hermes.
Most others fall flat, only chirping in roundabout descriptions of the cosmic and somewhat existential "How?", leaving the unbearable weight of the cosmic and verily existential "Why?" resting aloof upon mysterious workings of the supernal Logos of the Father.
Most verses are articulated in a wordplay only slightly more legible than a mumble; ineptly attempting to piggy-back on the Socratic Dialectic in order to affirm its own absolution.
This was perhaps because the author could not remove their sky-daddy's phallus from their mouth.
One chapter I did find wholly moving, was Chapter X: The Mind to Hermes.
Most others fall flat, only chirping in roundabout descriptions of the cosmic and somewhat existential "How?", leaving the unbearable weight of the cosmic and verily existential "Why?" resting aloof upon mysterious workings of the supernal Logos of the Father.
This entire review has been hidden because of spoilers.
August 15, 2025
I read G.R.S. Mead’s translation, and it was, well, difficult to say the least. His attempt at a pseudobiblical style fell short at places and made the text quite awkward and needlessly obtuse. Also, the edition I was reading from had a lot of typographic errors which caused to me be pulled from the moment not infrequently.
Still, there is much to learned here, and I found this filled my cup in more ways than one. I’m not sure where I stand with “Hermeticism” as a historical practice these days, it feels more and more like an anachronistic attempt to bring present ideas and place their origin in the past, but I don’t think that makes it inherently irrelevant.
There’s much I will think about here and return to.
Still, there is much to learned here, and I found this filled my cup in more ways than one. I’m not sure where I stand with “Hermeticism” as a historical practice these days, it feels more and more like an anachronistic attempt to bring present ideas and place their origin in the past, but I don’t think that makes it inherently irrelevant.
There’s much I will think about here and return to.
October 1, 2019
Interesting but....
It babbles at many parts. You can get past it for a while then it starts babbling again. The main issue is the formatting of this edition. Someone should inform the publisher of this book that proofreading is a major part of the publishing of a book. There are too many simple errors in this edition to be ignored. It just takes something away from the reading experience.
It babbles at many parts. You can get past it for a while then it starts babbling again. The main issue is the formatting of this edition. Someone should inform the publisher of this book that proofreading is a major part of the publishing of a book. There are too many simple errors in this edition to be ignored. It just takes something away from the reading experience.
April 18, 2020
The book is considered foundational in the realm of occult literature and as such may be helpful to greater understanding of Hermetic philosophy, Gnosticism, numerology and astrology. Certain Gnostic principles expressed as the true relationship between God and man may simultaneously offend those with well defined and formal spiritual world views. It is dense despite its length, but personally, I find the work inspirational.
August 29, 2020
I’m giving one star to myself, not the book. It deserves far more than I gave it. I tried to listen to it whilst walking and it washed over me. There is wisdom but I would recommend reading a physical copy. I have never been able to do justice to poetry (which this is akin to) in audio form.
Next time I’ll use at least two translations and some notebooks to give me a roadmap. This book is a maze.
Next time I’ll use at least two translations and some notebooks to give me a roadmap. This book is a maze.
August 4, 2022
I’m sure there’s a lot of people out there who enjoy this book. I wasn’t one of them.
I even went into it really wanting to like it because of how “cool” I’d feel liking something so historical and esoteric like this, but it just really wasn’t engaging at all.
I really didn’t find anything very profound at all. A lot of it sounds very Christian with Hermes referring to God as his “father”, etc, but then there’s just so much else that muddies the waters here.
I even went into it really wanting to like it because of how “cool” I’d feel liking something so historical and esoteric like this, but it just really wasn’t engaging at all.
I really didn’t find anything very profound at all. A lot of it sounds very Christian with Hermes referring to God as his “father”, etc, but then there’s just so much else that muddies the waters here.
July 11, 2021
An interesting insight into Hellenistic mysticism and supernatural beliefs. You get a tantalising peek into the intersection of Eastern and Western practices in Greece and Rome in the early centuries AD - and you can see the influence of the ideas espoused here on the early Christian church, especially the gnostics. Worth your time.
November 1, 2024
This book is . . . . . tough. There is A LOT going on here and it is certainly not a quick read, despite the limited number of pages. Each line is LOADED with meaning and can be easily glossed over. This is the kind of book that requires multiple readings, and you probably will still miss half of what's really there.
November 14, 2024
This is a short book but probably needs a year to finish. It seems to have a Christian slant to it which I was not expecting. The way it is worded gets the mind bogged down and tired. I will attempt to reread again at an extremely slow pace to see if makes more sense and adjust my rating at a later date.
January 3, 2024
Incredible and refreshing beacon of clear spirtual light originating from a messenger of the Creator from the time of the beginnings of writing itself, largely left unadulterated by modern institutional religious dogmas.
January 22, 2019
Interesting. I need to re read it again as I didn't give it the attention it deserved
June 20, 2019
This translation runs truer to form than most. Dense and esoteric - a good meditation aid.
"Malice is the nourishment of the world" LOL
"Malice is the nourishment of the world" LOL
August 21, 2020
It was too religious and too esoteric for my taste.I was expecting it to be more spiritual.
March 20, 2021
The perfectly well versed and mostly veritable read in hermetic magic books I've have read so far
May 15, 2023
It took me a year to get through. That happens when working with a translation of something so old. Very glad to have spent time working through it.
December 13, 2023
Powerful ancient text - very interesting to read. However, im in a faze (again) where im highly critical and sceptical of religious/spiritual «truths», so lots of this content didnt resonate
Displaying 1 - 30 of 50 reviews