Showing results by author "G. R. S. Mead" in All Categories

Pistis Sophia is a Gnostic text discovered in 1773, possibly written between the 3rd and 4th centuries AD. The existing manuscript, which some scholars place in the late 4th century, relates one Gnostic group's teachings of the transfigured Jesus to the assembled disciples (including his mother Mary, Mary Magdalene, and Martha). In this text, the risen Jesus had spent eleven years speaking with his disciples, teaching them only the lower mysteries. After eleven years, he receives his true garment and is able to reveal the higher mysteries revered by this group.  

This is a collection of 26 essays on a variety of theosophical, spiritual and esoteric subjects by some of the most notable and prominent names in the history of theosophy. Compiled specifically with the student in mind.

George Robert Stowe Mead was one of the most prolific and gifted scholars of Gnosticism and Hermeticism of the first half of the 20th century. This book explores gnostic ideas and texts from an entirely sympathetic point of view, which was rare at the time. Editor Jason Augustus Newcomb has rendered the book more comprehensible for modern listeners, as well as added additional notes and commentary.

These are the remaining fragments from the otherwise lost hymns of Hermes Trismegistus. Included are the gnostic hymns: "A Triple Trisagion", "A Hymn to All-Father God", "The Secret Hymnody", "A Hymn of Grace for Gnosis", and "A Song of Praise to the Aeon". Translated with additional commentary by esoteric scholar, G. R. S. Mead. 

Heralding from the famed Emerald Tablet, Mead examines the phrase, "As Above So Below", with particular attention paid to how it pertains to students of Theosophy. He spends time discussing the astral realm as well as exploring the concept of Flatland and what these two things may have to do with this age-old Hermetic axiom.

A writer, scholar in his own right, friend, and confidant, G. R. S. Mead offers a defense of his colleague, H. P. Blavatsky. During her life, she was often accused of being a charlatan. Mead offers first-hand knowledge of working with and knowing Madame Blavatsky and speaks out against reports that attempted to discredit her.

Just as many other settings of the sayings and doings of the Lord existed prior to and alongside of the canonical Gospels, so were there, prior to and alongside of the subsequently selected or canonical Acts, many other narratives professing to record the doings and sayings of the Apostles and Disciples of the Lord.

Published in 1892, in this piece Mead explains that anyone can be a Theosophist, but in order to be considered an Occultist, the individual must be an agent of practice, not theory, and must have the wisdom to differentiate good from evil. Simply claiming to be an occultist and having basic knowledge on general subjects is not enough to truly be considered one. One of the great, underrated writers of Esoterica.

Just as many more sayings and doings of the Lord existed prior to and alongside the canonical Gospels, so were there, prior to and alongside the subsequently selected or canonical acts, many other narratives professing to record the doings and sayings of the apostles and disciples of the Lord. This is one such gnostic text which had been lost for centuries. 

Mead notices that modern students often shrug off or dismiss the mysteries and wisdom of the ages, as unimportant. He argues that spirit is entirely absent from the religion of today, because it has been divorced from science. And, what was once considered religion to the primitive man is very different than what is considered religion now. Psychology, what he called the science of antiquity, is what is needed for the student of the mysteries to regain their foothold in the world.

A prolific and influential writer of his day, George Robert Stowe Mead was heavily involved in Hermetic and Gnostic scholarship of the time. Mead states that Theosophic faith is the precursor to Gnosis, and such is his approach to an introduction on the subject. He writes of the death of conventional knowledge and the birth of Theosophy and discusses his personal realizations and self-awakenings that led to his involvement with the Theosophical Society.