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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.

G. R. S. Mead has issued a translation of the whole body of extant literature, with extended prolegomena, commentary, etc. There is a wide difference of opinion as to the date at which this literature was produced. Mead believes that some of the extant portions of it are at least as early as the earliest Christian writings, while von Christ assigns them to the third Christian century. To affirm that they influenced New Testament usage would be hazardous, but they perhaps throw some light on the direction in which thought was moving in New Testament times.

This is G.R.S. Mead's translation of the Pistis Sophia, the most extensive Gnostic scripture available until the discovery of Nag Hammadi texts in 1945. The Pistis Sophia is a startling blend of primitive Christianity and Hellenic Paganism, with other elements such as reincarnation, astrology, mystery religion and Hermetic magic.

This anthology brings together Hermes’s most profound writings, translated and adapted for today’s listeners, exploring the universe, mind, and soul. Perfect for students of philosophy, spiritual seekers, or anyone curious about ancient wisdom.

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.

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.

Heralding from the famed Emerald Tablet, Mead examines the phrase, As Above So Below, and primarily as it pertains to Theosophy.

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.

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.

Unlock the ancient wisdom of the Corpus Hermeticum, the cornerstone of the Hermetic tradition, in this powerful translation by G.R.S. Mead. These mystical teachings—attributed to the legendary Hermes Trismegistus—reveal timeless truths about the creation of the universe, the nature of the soul, and the path to divine union. Part philosophy, part spiritual guide, this classic work blends Egyptian, Greek, and early Christian thought into a vision of reality that still inspires seekers today. Perfect for those drawn to Gnosticism, esotericism, and the deeper mysteries of existence.

UNDER this general title is now being published a series of small volumes, drawn from or based upon, the mystic, theosophic and gnostic writings of the ancients, so as to make more easily available for the ever-widening circle of those who love such things, some echoes of the mystic experiences and initiatory lore of their spiritual ancestry. There are many who love the life of the spirit, and who long for the light of gnostic illumination, but who are not sufficiently equipped to study the writings of the ancients at first hand, or to follow unaided the labours of scholars. These little ...

The Story of Aridæus is the most detailed and graphic Vision of Hades preserved to us from classical antiquity, and exceeds in interest even Plato’s Story of Er and Cicero’s Dream of Scipio, not to speak of the less known Visions of Krates and of Zosimus.

For long I have been spending much of my time in a world of great beauty of thought and purity of feeling, created by the devotion and intelligence of one of the many theosophical fraternities of the ancient world. They called themselves disciples of Thrice-greatest Hermes, and sometimes spoke of their faith as the Religion of the Mind. They were prior to and contemporary with the origins and earliest centuries of Christianity, and they lived in Egypt.

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.

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.

The Hymns of Hermes examines Hermetic ecstatic hymns, which are songs of a poetic nature used to describe the Gnosis of Hermetic attainment and the ecstatic personal experience of the divine.

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.

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.

THE notion that the physical body of man is as it were the exteriorization of an invisible subtle embodiment of the life of the mind is a very ancient belief. Conjectures concerning it vary with every stage of culture and differ within every stage. But the underlying conception invariably holds its ground, and makes good its claim to be one of the most persistent persuasions of mankind in all ages and climes. It is, however, the prevailing habit of the sceptical rationalism of the present day to dismiss summarily all such beliefs of antiquity as the baseless dreams of a prescientific age, ...