The Divine Pymander - Offline

It contains discourse by Hermes Trismegistus on many themes including: good, evil, religion, piety, virtue, and much more.
 
The Divine Pymander a classic Hermetic sacred text and part of the Corpus Hermeticum. In this text, the sage Hermes Trismegistus receives revelations and visions from God as the Pymander, or Divine Mind and Shepherd of Men by which all things were created. The contents of the manuscript bear many fascinating similarities to the Creation story of Genesis, as well as to the nature of God the Father, Jesus Christ, the immortality of the soul, and eternal Life through Salvation as described in the New Testament. As in the Bible, God the Father is characterized by Light, Life, and Love, while the Logos or Word, Divine Mind, is named the Son of God who is One with the Father.
 
Dating from early in the Christian era, they were mistakenly dated to a much earlier period by Church officials up until the 15th century. Because of this, they were allowed to survive and we have seen as an early precursor to what was to be Christianity. We know today that they were, in fact, from the early Christian era, and came out of the turbulent religious seas of Hellenic Egypt.
 
The Corpus Hermeticum is one of the primary works within the Hermetic Tradition. This Renaissance-era craft is nonetheless based upon philosophical materials from far older times, namely the third or fourth century AD, from which the primordial material came.
 
The term particularly applies to the Corpus Hermeticum, Marsilio Ficino's Latin translation in fourteen tracts, of which eight early printed editions appeared before 1500 and a further twenty-two by 1641. This collection, which includes Poimandres and some addresses of Hermes to disciples Tat, Ammon, and Asclepius, was said to have originated in the school of Ammonius Saccas and to have passed through the keeping of Michael Psellus: it is preserved in fourteenth-century manuscripts. The last three tracts in modern editions were translated independently from another manuscript by Ficino's contemporary Lodovico Lazzarelli and first printed in 1507. Extensive quotes of similar material are found in classical authors such as Joannes Stobaeus.

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