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THE GNOSIS OF THE MIND

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BT 1390 .M44 1906
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1
1

MEAD
VOL.
L

ROBARTS

THE GNOSIS OF THE MIND.

.

WORKS BY THE SAME AUTHOR

Net.

THRICE GREATEST HERMES (3 vols.) FRAGMENTS OF A FAITH FORGOTTEN APOLLONIUS OF TYANA

307-

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THE GOSPEL AND THE GOSPELS DID JESUS LIVE 100 B.C. PLOTINUS THE UPANISHADS (2 vols.)
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ECHOES FROM THE

GNOSIS

BY
G. R. S.

MEAD
VOL
I

THE GNOSIS

OF
THE MIND

THE THEOSOPHICAL
PUBLISHING SOCIETY

LONDON AND BENARES

1906

PRINTED BY PERCY LUND, HUMPHRIES A CO., LTD.

THE COUNTRY PRESS, BRADFORD; 3, AMEN CORNER, LONDON. E.G.

:

AND

97,

BRIDGE STREET, MANCHESTER.

ECHOES FROM THE

GNOSIS.
drawn from, or based upon, the mystic, theosophic and gnostic writings of the ancients, so as to make more easily audible
for the ever-widening circle of those

Under this general title it a series of small volumes,

is

proposed to publish

who

love such

things,

some echoes

of the mystic experiences

and

initiatory lore of

their spiritual ancestry.

life

There

are

many who

love the

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 the

labours of scholars unaided.

are therefore

These
.

little

volumes

intended to

erve as

introduction

more difficult literature of the and it is hoped that at the same time subject, they may become for some, who have, as yet, not
to the study of the

even

heard

of

the

Gnosis,

stepping-stones

to

higher things.

G. R. S. M.

The
in

references in this

published work
Hellenistic

Thrice Greatest

volume are to the recentlyHermes: Studies

Being a Theosophy and Gnosis. the Extant Sermons and Fragments Translation of with Prolegomena, of the Trismegistic Literature,

Commentaries and Notes,

vols.

(London, 1906).

THE GNOSIS OF THE

MIND.
For long
of
I have been spending much time in a world of great beauty

my

of thought

by
the

and purity of feeling, created the devotion and intelligence of one

of the

many theosophical fraternities of ancient world. They called them

selves disciples of Thrice-greatest Hermes, and sometimes spoke of their faith as the

Religion of the Mind.

to

They were

prior

and contemporary with

the origins
Christianity,

and earliest centuries of and they lived in Egypt.

What

what can be gleaned

remains of their scriptures and of their endeavour

7

OF TTTTT TH
MIND.

has recently been made accessible in the English tongue, in such fashion as I have been able to reproduce their thought

and interpret it. The labour of many months is ended the task of repro duction is accomplished, and the echoes of the Gnosis of Thrice-greatest Hermes
;

are

the centuries for English ears in fuller volume than before,

across
I

audible

and
It

is

hope in greater clarity. no small thing this Gnosis of

in

ten-thousand-times-great

Zosimus

Hermes, an ecstasy of enthusiasm

it

as
calls

Him

for

has as

its

foundation the

Single Love of God, it endeavours to base itself upon the True Philosophy and Pure Science of Nature and of Man, and
is indeed one of the fairest forms of the Gnosis of the Ages. It is replete with Wisdom (Theosophia) and Worship (Theothe Religion of the sebeia) in harmony Mind. It is in its beginning Religion,

true devotion and piety and worship, based on the right activity and passivity

THE
GNOSIS

and its end is the Gnosis of things-that-are and the Path of the Good
of the Mind,

OF THE MIND
*

that leads

man

unto God.

Do
of

claim too

much

for

the Gnosis
I

Thrice-greatest Hermes ? echo what He teaches in His

(or rather those of

do but
turned
its

own words

His

disciples)

into
is

English speech.

The claim made

forms of
its

for the Gnosis, not for the

expression
hearers.

used

by

learners

and

All these forms of

expression,

sermons, or sacred discourses, of the disciples of this Way, are but means to lead men towards the Gnosis they are not the Gnosis itself. True, much that is set forth appears to me to
;

the

many

be very beautifully expressed, and I have been delighted with many a thought and phrase that these nameless writers and thinkers of years long ago have

THE
GNOSIS

handed down
tongue
;

to

us in the
is

fair

Greek

all this

however,

OF THE
MIND.

as a garment

that hides the all-beautiful natural form

and glory

of the Truth.
of

What

is

importance

is

that

all

these

Theosophists of the Trismegistic tradition declare with one voice a sweet voice,
it conviction within, to the true knower in our inmost soul that

that carries with

there

is

Gnosis and

Certitude, full and

inexhaustible, no matter how the doubt ing mind, opinion, the counterfeit mind, may weave its magic of contrary appear ances about us. Seeing, then, that I have now much in mind of what has been written of this Religion of the Mind, I would set down

a few thoughts thereon as they occur to me, an impression or two that the con
templation of the beautiful sermons of the disciples of the Master-Mind has

engraved upon

my

memory.
10

And
regard

first
it

of

all

would say that

THE
GNOSIS

things a great privilege and high honour to be allowed in any fashion to forward the preparation for the unveiling of the beauties of the Gnosis in the hearts
;

as a great privilege to have been permitted by the Gods to be a hander-on in some small of these fair

way

OF THE MIND

for indeed

it is

of

one

s fellows,

even

in so insignificant

way

as that of

translating

and com

menting on that which has already been set forth by greater minds in greater
beauty centuries ago. The feeling that arises is one of joy and thankfulness that so pleasant a task has been granted by the Providence of God as a respite on the

way And

(to

use

so, as in all

praise

and Hermes teaches us. But when is there

Master
will

phrase of Plotinus ). sacred acts, we begin with thankfulness to God, as

(the disciple of the an act that is not

interject) IT

THE
GNOSIS

sacred for one

who

is

"

OF THE
MIND.

procession of Fate coming unto himself, who from the un conscious and the dead is beginning to
"

"

man and not ? He who is

"

return to consciousness and rise into

self-consecrates
his

life,

every act for ever deeper realisation of the mystery of his for now no longer is he divine nature
;

an embryo within the womb, nourished in all things by the Mother-Soul, but a

man-babe new-born, breathing the

spirit of the greater of the Father-Mind.
life,,

freer

the cosmic airs

so
it

And

is

that

every act and function of the body should be consecrated to the Soul and Mind
;

the traveller on this

unceasingly,

Way

should pray
his every

by devoting
;

act
:

unto his God

eating food nourishes the body, so may As this the Bread of Wisdom nourish the mind
;

thinking when

or

when bathing
so

As
12

this

water purifies
Life

the body,

may

the Water of

vivify the mind of impurities

:

or

As

from the body, opinion pass from the mind Not, however, that he should think
!

freeing the body these impurities pass so may the refuse of

when

THE
GNOSIS

OF THE
MIND.

that

anything
for all

is

in

itself

unclean

or

common,

is

of the divine substance

;

and of mother-matter this he already knows in his heart of hearts, but his lower members are not as yet knit to
gether in right harmony they are as yet awry, not centred in the perfect whole.
;

He

sees things from only one he has not yet realised that the point Point is everywhere, and that for every

as
;

yet

thing there is a point of view whence it is true and right and beautiful and good.

That all-embracing point

one sense,
the
all-sense,

of

view

is

the

the

common

sense,

the sense of
sensible
identical

the intelligence, in which and the intelligible are

apart.
13
It is

and not

the

little

THE
GNOSIS

mind, the
cession,

mind

in

man, the fate-pro

external

that

creates

OF THE
MIND.

duality

the Great

Mind knows that the without

in one, are self-

and the within are twain

conditioned complements, the one within the other and without the other at one

and the same time.

In this Religion of the Mind there is of the heart and head. It is not a cult of intellect alone, it is not a

no opposition
cult of

it is the Path of emotion alone Devotion and Gnosis inseparably united, the true Sacred Marriage of Soul and
;

Mind, of Life and Light, the ineffable union of God the Mother and God the Father in the Divine Man, the Logos, the
Alone-Begotten of the Mystery of Mys
teries,

the All and

One

Ineffability

and

Effability eternally in

simultaneous Act

and Passion.

And
Mind

if

as

you should object to the word excluding other names of equal

14

been dignity, know that this also has of again and again by the disciples spoken
of Thrice-greatest

THE
OF THE
MIND.

Hermes.

He has no name, for He is the One of many names, nay, He is the One of all names, for He is Name itself and all
naught that is not He. Nor is He One alone, though He is the One and Only One, for He is All and Nothing, if such a thing as nothing there can be.
is

things else, and there

But we, because of our ignorance, call Him Mind, for Mind is that which knows, and ignorance seeks ever for its other self, and the other self of ignorance is
Gnosis.
it

And

seeking
its

Gnosis,
false

love or hate

own

whether view of what

it

some form
that
is
it

seeks, ignorance is ever changing into of knowing, experiencing some

it

novelty or other as
is

thinks, not

knowing

But Mind experiencing itself. not only that which knows, but also
15

T E

OF THE
MIND.

the object of all knowledge for it knows * tse ^ a l ne there being nothing else to know but Mind li sel f -creates itself
;
>

to

know
not

itself,

and to know
itself.

first

know

itself it must Mind thus makes

ignorance and Gnosis, but is not either It is itself the Mystery that makes all mysteries in order that it may
in itself.

be

self-initiate in all.

Thus we are taught that Mind, the

Great Initiator,
hood, Master of
is

Master of

all

master-

all

knowledge. And addressing one of His Beloved Sons, one who has won the mastery of self, as
"

ignorance as well as so we find the Supreme

Soul of

my

Soul and Mind of

of

My own
is

Mind."

The

Religion

the

Mind

pre

eminently one of
perfectioning.

initiation, of perpetual The vista of possibility

opened up to the mind s eye of into these sacred neophyte

16

the
rites

transcends credibility.
:

One

asks oneself
?

THE
GNOSIS

Can this be true again and again seems too good to be true. But how can it be "too good"

It

OF THE
MIND.
(the

Master smiles in reply) when the inevit able end of everything is the Perfection
of perfection,
It
is

The Good
too

Itself

cannot be

too good is with the Good there

good, for that out of its own self

is
it

which
;

but

neither too little

nor too much,

is

Perfection.

What
fection
?

then,

we

And
good"
;

feebly ask, is imper in the Master-Presence

It is the doubt reply: that is the imperfection
"

we cannot but
"It

is

too

we fear it cannot be for us, not knowing that the little one who catches some glimpse of the vista, the earnest of the Vision Glorious, sees not
of our nature
"

something without, but that which is within himself. It is all there potentially, the full Sonship of the Father. It is
17

THE
GNOSIS

there and here

and everywhere,

for it is

OF THE
MIND.

the nature of our very being.

glimpse of this Divine possi brought to the consciousness of bility the prepared disciple by the immediate Presence and Glory of the Master, accord

The

first

is

of the ing to the records of the followers But who is the of the Mind. Religion

Master
is

Is

He someone
other

without us
is

He some
who
"

one

He some

teacher
tion
?

sets forth a formal instruc

Not
"

so.

This

race,"

that

is

to say,

he who is born in this natural way, is never taught, but when the time is
ripe,
its

memory

is

restored

by

God."

it is thing or other not the becoming of something it is a return to the same, we become what we have ever been. The dream

It is

not therefore

some new

is

And

ended and we wake to life. the marvellous so in one of

18

descriptions of initiation handed on in the Trismegistic sermons, in which the

disciple is reborn, or
is

THE
GNOSIS

born
"

in

Mind, he
"

OF THE
MIND.

all

amazed that
him

his

father

and

initiator here

before

below should remain there just as he ever was in his

his
is
;

familiar
is

form, while the efficacious rite

perfected
"

by

means.

The

"

father

"

of this

son

"

the link, the channel

is

of the Gnosis

the true initiation

Initiator, the

per

formed by the Great

Mind.

And

that this

is

so
in

may

from another sermon,

be learned which a disciple

of a higher grade is initiated without any intermediate link by himself, alone as far as any physical presence of another
;

is

concerned, he is embraced by the Great Presence and instructed in the mystery.

The
the
"

office of

the

"

father

"

is

to bring

union with himself, so that he may be born out of ignorance into Gnosis, born in Mind, his Highest
to

son

"

THE
GNOSIS

Self,

and so become Son

of

the Father

indeed.

OF THE
MIND.

What is most striking in the whole of the tradition of the Mind-doctrine is

its impersonal nature. In this it stands out in sharp contrast with the popular Christianity and other saving cults con temporary with it. It is true that the sermons are set forth mostly in the form

of instruction of

teacher to pupil.

We

learn to love

Hermes and Asclepius and Tat and Ammon, and become friends with all of them in turn they seem to
;

be living men, with well-marked char acters. But they are not historical char acters There is an they are types. a Tat, an Asclepius, and a Ammon,
;

Hermes,

in

each one of us, and that

is

why we
four
"

learn to love them.

The

"

holy
;

are in the shrine of

all,

our hearts
all,

but transcending the Shepherd of

all

embracing men, the

is

Love

2Q

Divine

that

through

the

lips

of

our

THE
GN OSIS OF THE MIND
"

Hermes teaches us as Asclepius or Tat or Ammon as we have ears to hear

the words of power, or eyes to see the gnostic splendour of the teaching.

such instruction, may be, is not the highest teaching of the Mind. They who are born in Mind, are taught by Mind
;

beautiful

Nay, more than this and true as

it

by every
every
instructs

act

sensation.

and every thought and The Mind eternally

through
the
of

the
;

man
now
all

body, soul
begins to
for

and mind

for

man

he is changing from the little mind and soul and body that he was to the Great Body and Great Soul and Mind of the Great Man. He no longer seeks a teacher,
these,
for all things

know through

teach him, or rather the

teaches
is

One Teacher
All that there

him through
itself for

all.

transforms

him

into the nature of the Gnosis of the Good.

THE
GNOSIS

No longer is he a hearer, but the Hearer;

for

he has ears on

all

sides to hear the

of the Divine,

OF THE
MIND.

voice of Nature,

Spouse
life

in everything that breathes

and

all

that

seems to have no
winter and

the simultaneous

summer

of the Lord.
seer,
all

No longer is he a for he has eyes on

beauty
in things that are

but the Seer

sides to see the

and fairest things most foul. No longer is he a doer, but the Doer for all he does is consecrated to the Lord
of the whole,
;

who
man.

dedicates Himself to acting in the

so all of his senses

And

and

his energies

are set on the Great

in the Mysteries of

Work God
;

of self-initiation

his life

becomes

illumined

by

the

glory

of

perpetual

perfectioning,

and he no longer thinks

that he has ever been other than now he For memory is ever present with him, is. of the Mind is of the and the

memory

22

nature of eternity, which transcends time and sees all past and future and
present in the

all
all

THE GNO

instant that endures for

evermore.

And what does the Religion of the Mind teach us of God, the universe and

man
great

It

teaches

us

many

things

of
;

solemnity and joyous presage but one thing especially it seems to teach,

and that

is

speech to tell

the impossibility of human the mystery. For every

man
write,

is

the Gods

but a letter in the language of so that all that a man may

;

no matter how well stocked his mind may be with systems of the world or of theology, or with the science of the human state, no matter how exactly he may reproduce his thought and trick
it

forth in fairest

human language
is

all

that he can express

of
his

but a single
of

letter

Word.

The Words
23

God

are

written with the general

purposed acts

THE
OF THE
MIND.

of

men, and are not uttered by

their

individual spoken speech or penned with written words. The Words of God are

spoken by the energies of Nature, and are not written on the surfaces of things
;

the surfaces of things are scribbled over with the false appearances that men
project from their

unknowing minds.
describe the uni

How

then can

men

verse, except by their inscribing of themselves upon the fields of space ?

To

describe the universe as

universe,
;

become the
describe

themselves

it is they must and then they will and to describe

themselves they will be able to discover no better way than that in which the
universe
gives

utterance

to

itself.

It

speaks perpetually the Language of the Gods, the Universal Tongue, for it is God for ever giving utterance unto
Himself.

The Tongue

of the Eternal

is

the

Mind

24

of

God.

It is

by Mind, the Reason

that

of

His

THE
GNOSIS

Self-subsistence,

He

perpetually

speaks forth

all things.

OF THE
MIND.

Thus we learn that the Religion of the Mind is pre-eminently the Religion of the Logos, and throughout the whole of our Trismegistic tractates no name comes more frequently before us than the word Logos. For the Logos is the Word of
God, not in the sense of a single Word, but the Word in the sense of the Universal
Scripture of
all

worlds and of
that

all

men.

And

so

it is

of the Gods.

Hermes is the Scribe Not that Hermes is one of

;

is a scribe for the rest, as could not write themselves though they but Hermes is the Logos of God, and the

the Gods

who

Words he

writes are Gods.

We men
God
;

are letters of our

Word

or our

for

man

has

the glorious destiny

before him, nay, the actuality even now in his universal nature, of being a God, a
25

THE
GNOSIS

Divine Being, of has written

world,
it

the nature of Gnosis

OF THE
MIND.

and Joy and Subsistence.

itself

That Word
times in
the
;

many

now one

letter

and now another

spells itself in

many

ways, in sequences

men, and of other lives as well. And time will be when each and every God-Word, in its own proper turn, will sound forth in all its glory, not letter by letter, but the whole Word simultaneously and a Christ will be born and on earth all Nature will rejoice, and the world of men will know or be ignorant according to the nature of the times and the manner of the utterance of the Word. Such are some of the ideas aroused by some of the leading conceptions of the Religion of the Mind, or the Pure
of lives of
;

Philosophy,

or

Single

Love,

as

the

called disciples of Thrice-greatest Hermes their Theosophy some nineteen centuries

ago.

26

The most general term, however, by which they named their science and it philosophy and religion was Gnosis almost every sermon and occurs in excerpt and fragment of their literature which we possess. The doctrine and the
;

THE
G NOSIS

MIND

discipline

of

Mind, the Feeder of

of

and Shepherd up in that fairest word

ing of the

man

s soul,

are

men summed
mean

Gnosis.

Let us then briefly consider the

name

as the followers of this

Gnosis is Know understood it. but not discursive knowledge of ledge the nature of the multifarious arts and sciences known in those days or in our

Way

own.

On

"

this

noise of

words,"

these

multifarious knowledges of the appear ances of things and vain opinions, the
followers of the True

Science and Pure looked with resignation while Philosophy those of them who were still probationers treated them with even less tolerance,
;

27

THE
GNOSIS

OF THE
MIND.

declaring that they left such things to the "Greeks"; for of "Egyptians,"
course, nothing but Wisdom could suffice. At any rate this is how one of the less

instructed editors of one of the collections

sermons phrases it. For him was the Sacred Land and the Egypt while the Egyptians the Chosen Race Greeks were and shallow upstarts The like-natured Jew of the reasoners.
of
;

our

period,

on

the other while

hand, called

the

body "Egypt," Holy Land, and Palestine the Promised Land, and Israel the Chosen of God and so the game went merrily on, as it does
;

Judaea was the

even unto this day.

But knew

the real writers of

otherwise.

the sermons

Gnosis

for

them was
;

superior to all distinction of race the Gnostic was precisely he who

reborn,

for

was

Race

regenerate^, into the Race, the of true Wisdom-lovers, the Kinship

28

Fatherhood. Gnosis for them began with the Knowledge of Man, to be consummated at the end of the
perfectioning by the or Divine Wisdom.

of

the Divine

THE
GNOSIS

OF THE
MIND>

Knowledge

of

God

This Knowledge was far other than the knowledge or science of the world. Not, however, that the latter was to be
for all things are true or despised untrue, according to our point of view. If our standpoint is firmly centred in the
;

True,
all

all
;

things can be read in their true

meaning

whereas if we wander in error, even the truest, become things,

misleading for us. The Gnosis began, continued and ended in the knowledge of one s self, the reflec tion of the Knowledge of the One Self, the All Self. So that if we say that Gnosis was other than the science of the
world,

we do not mean
29

that
it

it

excluded
all

anything, but only that

regarded

THE
GNOSIS

human

arts

and

sciences as insufficient,

OF THE
MINDt

incomplete, imperfect. indeed it is quite evident on

that

all

hands

the

writers

of

the

Trismegistic

tractates, in setting forth their intuitions of the things-that-are, and in expressing

the living ideas that came to birth in their hearts and heads, made use of the
art of their philosophy and science and in It is, very deed, one of day. the stories of their endeavour that they

did so

for in so doing

they brought the

into contact great truths of the inner life with the thought of their age.

There is, however, always a danger in for in proportion as any such attempt
;

we

involve the great intuitions of the soul and the apocalypses of the mind in the make the ex opinions of the day, we from the position of the mysteries depart nature of scripture and fall into the

changing

notions

of

the

ephemeral.

30

we

is ever and if changing such glimpses of the sure ideas and living verities of the Gnosis as we can obtain, in the ever-changing forms of evolving science, w e may,

Human

science

THE
GNOSIS

set forth

OF THE
MIND.

indeed, do much to popularise our glimpse of the mysteries for our own time but the days that are to come will accuse
;

us of clothing the Beauty of the Truth in rags as compared with the fairer

garments of their own improved opinions. The documents that have been pre served from the scriptoria of the Trismegistic tradition are by many hands and the product of many minds. Some times they involve themselves so closely

with the science of their day that the current opinion of the twentieth century will turn from them with a feeling of

on the other contemptuous superiority hand they not infrequently remain in the paths of clear reason, and offer us an
;

THE
GNOSIS

OF THE
MIND.

unimpeded view of vistas of the Plain But even when they hold of Truth. most closely to the world-representa tions and man-knowledges of their own

day they are not without

it

interest

for

may be that in their notions of living nature the very antipodes of our modern day opinions based on the dead surfaces of things they may have been with regard to some things even nearer the
truth than

we
as
it

are ourselves in this so

boasted age of grace and enlightenment.

Be

this

examples

of clean

may, there are many and clear thinking in

;

the logoi or sacred sermons, or discourses, and one or utterances, of the School
of the

most attractive elements

is

in

the

the fact that the pupil whole discipline was encouraged to think and question. Reason was hqld in high honour a right
;

use of reason, or rather, let us say, right reason, and not its counterfeit, opinion,
32

was the most precious instrument of knowledge of man and the cosmos, and the means of self-realisation into that
Highest Good which, among many other names of sublime dignity, was known as
the

THE
GNOSIS

OF THE
MIND.

Good Mind

or

Reason (Logos)

of

God.
conditioned
self

The whole theory of attainment was by the fact that man in soul and mind was a world in him body,
is

he

a little world, it is true, so long as content to play the part of a pro

"

cession of

greater

Fate than that

"

but his
Fate,
or

Destiny
rather,

is

let

us say, his

Awareness
little

will

Unknowingness is Fate, be his Destiny. Man

;

his
is

world,

individual,
all

the sense of personal, but a world for separate

little in

that
is

man

And the destiny of that he should become the Monad

a monad.

of monads, or the Mind of God the Cosmos itself, not only as perceived by

33

THE
GNOSIS

the senses as

all

that

is,

both that which

OF THE

moves and moves not, which is the Great Body and Great Soul of things but also as conceived by mind, as that
;

Intelligible

Greatness of
all

all

greatnesses,

the

Idea of
of

Reason

Mind and God Himself, His own Selfideas,

the

created Son, Alone-begotten, the Beloved. On this transcendent fact of facts

is

founded

method

the whole discipline of the Gnosis of the Mind.

is

and

The

Mystery of mysteries
of

Man

or Mind.

the Mystery should But this naming not be understood as excluding Soul and Body. Mind is the Person of persons,

the

Presence

of

all

presences.

Time,

are conditioned by space, and causality the Mind. But this Mind, the True Man,

not the mind in bondage to causality, On the other hand, space and time. in bondage, this it is just this mind of Fate," the "servant s
is

"procession

34

form,"

which

is

the

appearance

that

THE
OF THE
MIND.

hides the potentiality of becoming the All, of becoming the ^Eon, the Presence, that is, the Subsistence of all things present, at every moment of time, and point of space, and every instant causeand-effect in the

Bosom

of

Fate.

It is

true that in the region of opinion, body, soul and mind seem separate and apart
;

they are held by the man in separation as the fundamental categories of his
existence
;

and truly

so,

for

they are

the conditions of existence, of standing out of Being, that environment of incom

pleteness of which
is

the complement or fulfilment ^c-stasis, whereby the man

goes forth from his limitations to unite himself with Himself, and so reaches
that Satisfaction and

our Gnostics

call

Fulfilment, which the Pleroma when set

over against the conception of space, on when set over against the and the
35

THE
GNOSIS

idea of

time,

and the Good when con-

OF THE

trasted with the notion of Fate. Rut Being is the Three in One, Mind,

Soul and

and Sub and co-equal. stance, co-eternal together It therefore follows that he who would

Body

Light, Life

be Gnostic, must not foolishly divorce within himself the mystery of the triple Powers, or the Partners, the Three For him the object of Triad. Divine
his

endeavour is to consummate the Sacred Marriage within himself, where Three must marry to create that so he may be united to his Greatest Self and become at-one with God. Body,
" "

soul,

and mind
spirit
is

(or

spirit,

for

in

this

Gnosis

frequently a

synonym

of

mind) must

all

work together

in intimate

union for righteousness.

The body

of

man must

a holy temple, a shrine of the the most marvellous House of

be regarded as Divine

God

that

exists, fairer far

than the

fairest

temple
natural

raised

with

hands.

For

this

temple which the Divine

has wrought

for the indwelling of His beloved sons, is a copy of the Great Image, the Temple of the Universe in which the Son of God,

the Man, dwells.

Every atom and every group of atoms, every limb and joint and organ, is laid down according to the Divine Plan the body is an image of the Great Seal,
;

Heaven-and-Earth, male-female in one. But how few know or even dream of

the possibilities of this living temple of the Divine We are sepulchres, tombs
!

of the

dead

for

our bodies are

to

half-

atrophied,

only Death, and dead to the things of Life. The Gnosis of the Mind thus teaches us to let the Life flow into the dead channels of our corporeal nature, to invoke the Holy Breath of God to enliven
37

alive

the things of

THE
GNOSIS

the
the

substance

of

our

frames,

that

so

Divine
other

OF THE
MIND.

Quickener
self,

to birth in us our

may bring divine complement,

first

our

our

long-lost

spouse,

and then we may ourselves with ungrudg ing love and fair wooing of her bring our
true selves to birth, so becoming regene a trinity of Being, not rate or reborn,

unit

of

vegetative

existence,

or

duality of

man-animal nature, but the

all

Perfect Triangle jewelled with

three

sparks of perfected
It is

manhood.

of

this

very evident, then, that if the idea Gnosis be carried out logically,

the hearer of this Mathesis must strive

so

ever to become a doer of the Word, and self-realise himself in every portion

The object that he has in of his being. view is intensification of his whole nature.

He

does not parcel out his universe or himself into special compartments, but

he strives ever to refund himself into ever

33

more intimate union with himself

ing by this jhis ness ; for there

mean

ever-present conscious is nothing really that

he

is

not.
it

Indeed
features

is

one of
say
its

the

of

the Trismegistic

pleasantest Gnosis, or

rather, one
istic,

may

chief character

a characteristic which should speci endear it to our present age, that ally throughout it is eminently reasonable.
It is

and question and reason

that
it

ever encouraging the pupil to think I do not mean

;

encourages criticism for the sake of pedantic carping, or questioning for the sake of idle curiosity, but that it
ever insisting on a right use of the the striving to reason, and the mind and soul and body, so clarify

is

purified

that

they may become a crystal prism through which the One Ray of the Logos,

shine

the All-Brilliancy, as Philo calls it, may with unimpeded lustre in clean
39

THE
GNOSIS

and
Of

clear"colours

t^
And

according to the nature truth in manifestation.

here

we may attempt

to compare,

though not with any idea of contrasting the to the disparagement of either,
greater simplicity of the Gnosis of the Mind with the dazzling multiplicity and endless immensities of the, perhaps for

my
of

readers,

more

familiar

revelations

the Christianised
aspects of

Gnosis.

They
;

are

but the same Mystery two whereas the former is conditioned by the clear thinking of philosophic reason as
set forth pre-eminently in

Plato,
"

and

refuses to

sever
"

the Logic of its contact

"

as well here with the things-that-are the latter soars into such as there,"

transcendent heights of vision and apocain ecstasies lypsis, that it loses itself which cannot possibly be registered in
the waking consciousness. to follow I, for my part, love to try
40

the seers of the Christian Gnosis, in their soaring and heaven-storming, love to

THE
GNOSIS

plunge into the depths

and greatness
;

OF THE
MI1

of their spiritual intuitions yet it cannot but be admitted that this intoxication of

a great danger for any but minds. Indeed, it is highly probable that such unrestrained outpourings of divine frenzy as we meet
the spirit the most
is

balanced

with in some of

the Christian Gnostic

Apocalypses, were never intended to be circulated except among those who had
already proved themselves self-restrained in the fullest meaning of the term.

show us that and visions were also the rapts them who are in Gnosis privilege of
Trismegistic sermons
"

The

such

";

but they did not circulate the revelations of such mysteries and though they
;

taught the disciple to dare all things in perhaps more daring terms than we find recorded in any other scripture, they

THE
GNOSIS

OF THE
MIND.

again and again force him to bring all to the test of the practical reason, that so the vital substance received from

above

may

be

pure mind and

nature below.

rightly digested by the fitly used to nourish the

But as

for

us

who

are hearers of the

Gnosis, of Theosophy, wherever it is to be found, it would be unwise to reject

any experience of those who have gone before upon the Way. Whether we call it the Gnosis of the Mind with the followers
of Thrice-greatest of the Truth as

Hermes, or the Gnosis Marcus does, or by

given it by the it matters little
;

many

another

name

Gnostics of that day, the great fact is that

there

is

Gnosis,

and that men have touched her sacred robe and been healed of the vices of their and the mother-vice of the soul souls
;

is

ignorance, as
is

Hermes
4*

ignorance

not

says. ignorance of

But

this

the arts

and sciences and the

of

rest,

but ignorance

THE
GNOSIS

God

it is

superstition
heart,

of

the true a-theism, the rootthe human mind and

OF THE
MIND.

the illusion that prevents a man realising the oneness of his true self with the Divine.

The dawning of this sacred conviction, the birth of this true faith, is the begin it is the Glad ning of Gnosis Tidings, the Gnosis of Joy, at whose shining
;

Sorrow
as

flees

away.
the

This
Gnostic

is

the Gospel,
it,

Basilides

conceived

Righteousness with healing in His wings that is to say, the Father in the likeness of a dove the Father o* Light brooding over the sacred vessel,
;

the Sun of

or divine chalice, or cup, the awakened spiritual nature of the new-born son.

This
first

is

miracle,

Fourth

the true baptism, and also the as in the Gnosis of the when the water of the Gospel,
is

watery spheres

turned
43

into the wine

THE
GNOSIS

of the spirit at the

"

first

marriage."
:

OF THE
MIND.

But perhaps my readers will say But this is the Christian Gnosis and not the Gnosis of the Mind My dear friends (if you will permit me, I would reply), there is no Christian Gnosis and and Trismegistic Gnosis there is but one Gnosis. If that Gnosis was for
!

certain

purposes either

associated with

name and mystic person of the Great Teacher known as Jesus of Nazareth,
the
or

handed on under

the

typical

per

Great Hermes, it is not for us to keep the two streams apart in

sonality of

heart and head in water-tight compart ments. The two traditions mutually in
terpret and complete one another. are contemporaneous they are
;

They
both

part and parcel

Read

the same Economy. the fragments of these two for

of

gotten faiths, or rather the fragments of the two manifestations of this forgotten
44

faith,

and you

will see for yourselves.

again, matter of fact not a few

said)
:

But

some one may say

(as

What

have already do we want with a for

gotten faith, fragmentary or otherwise ? We are living in the twentieth century

we do not want
of

to return to the

modes
;

we can

thought of two thousand years ago create a new Gnosis that will

interpret the facts of present-day science

and philosophy and

I

religion.

too await
;

the

dawn

of

that

New

Age

doubt that the Gnosis of the New Age will be new. Certainly it will be set forth in new forms, for the forms
but
I

can be

infinite.

conditioned

who

are

The Gnosis itself is not it is we by space and time conditioned by these modes of
;

manifestation.

He who

is

reborn into

the Gnosis becomes, as

I have heard, the and space, and passes from man into the state of Super-man and

Lord

of time

45

GNOSIS
MIND*"

Daimon and God, as a Hermes would have phrased it two thousand years ago or of Bodhisattva and Buddha, as it was phrased five hundred years
Christ, or

before that.

Indeed, essence of

if

believe

rightly,
is

the very

the Gnosis

the faith that

man

transcend the limits of the that makes him man, and become duality a consciously divine being. The

can

problem

he has to solve is the problem of his day, the transcending of his present limitations.

The way
submit,

to do so

is

not,
his

venture to

exalting present-day science or philosophy or religion at the expense of the little he can learn of the imperfect tradition of

by

knowledge

in

the religion and philosophy and science the past, handed on to us by the forgetfulness of a series of ignorant and
of
careless generations.

The feeding

of our

present-day vanity on
46

the husks from

the feasts of other days

for

one who would

is a poor diet be Gnostic. It is

THE GN OSIS

very true that, speaking

generally,

we

do know more of physical observation, analysis and classification, we do know

more

of the

many
lower

theory of knowledge, and other things in the domain of the

world

of

appearances
of

but

do

a living religion experience than the great souls of the do we know more of the Gnosis past than the Gnostics of other days ? I
as
;

we know more

doubt

it.

We
our

attention

are beginning once more to turn in the direction of the

Greater

Mysteries
I

the

cycles

of

the

^on

are,

believe, once

more

set in a

configuration similar to the

mode

of the

Time-Mind when such illumination is possible for numbers of souls, and not for But the stray individuals only.
conditions of receiving that illumination

47

THE
GNOSIS

are the

OF THE
MIND.

same now as they have ever been and one of the conditions is the power
;

Hour

to rise superior to the opinions of the into the Gnosis of the Eternal ^Eon.
It therefore follows,
if

am
to

right in
all

my
is

premises, that the illusion of

illusions

which we must that of the Lord

strive
of the

transcend
;

Hour

it is

just

the general opinions and pre-suppositions and prejudices of our own day against

which we must be on our watch with There are certain greatest vigilance. forms of knowledge, forms of religion, and forms of philosophy, that dominate these forms every age and every hour are most potent, for they are alive with and therefore it the faith of millions follows that it may be we shall find less to pierce difficulty, in our endeavour
; ;

through the clouds of opinion to the living ideas beyond, if we study forms that are no longer charged with the
48

passions of mankind, with that storage of the hopes and fears of incarnated

THE
GNOSIS

minds, the shock of which few are strong enough to withstand. It may thus be that the forms of the Gnosis of the past

may

be read more

dispassionately and
be,
it

seen through

more

clearly.

However

this

may

would be

manifestly absurd to go back to the past and simply pour ourselves once more
into these ancient forms this would be death and a mental and spiritual re incarnation so to speak. backwards,
;
" "

It

is

precisely this
literalists

absurdity which so

many

attempt in theology, only to find themselves stranded among dead

with
out.

forms
life far

the

tide

of

the

spiritual

On
who

feel

the other hand, there may be that in what has been

some
said

above, the artist and lover of the Beautiful in us risk to be sacrificed entirely to the
49

THE
GNOSIS

Philistine.

There

is

such

thing

as

THE

scripture ; there are such things as the Non refert quam multos $ed best books.

quam

bonos libros

legas

it

is

not the

quantity but the quality of

the books

we

that is of importance. The enshrined in scripture, in bibles and not in books. And I doubt not that

read

Gnosis

is

to-day there are enough biblelovers, in the wider sense of the word, among us to appreciate the beautiful

even

and permanent

in

literature.

The

Trismegistic sermons have a

com
the
also

mon language with the writers of New Testament books, and they
use the language of
therefore,

Plato.

They

can,

hardly be

said to be out of
;

date even as to their form

are

while as to

their content, as far as their

main ideas
say that

concerned,

venture

to

they belong to the great books of the world, they are part of the world-scripture.
50

If, then, any would learn of the Gnosis THE of the Mind, they will not lose anything GNOSIS OF THE by reading what the disciples of this MI1 form of the Wisdom-Tradition have

handed on to us. They may prefer more modern expositions, or they may find some other scripture of the past more
lovers

they are comparative theosophy, and are persuaded that he who is acquainted with one mode of theosophy only does not know theosophy truly, even as he
;

suitable to their needs

of

but

if

who

is

acquainted

with

one language

only knows no language really, they may learn much by comparing the theosophy
of the

Hermes-Gnostics with the theo

of

the Christian Gnostics, or of sophy the Buddhist or Brahmanical lovers of

the Gnosis.

In

conclusion,

would

add

few

quotations touching the Gnosis from the for, as Lactantius, Trismegistic sermons
;

THE
GNOSIS

OF THE
MIND.

the Church Father, tells us of the Holy Scribe who inspired these scriptures
:

He wrote books, indeed many of them, treating of the Gnosis of things divine, in which he asserts the Great
"

ness of the Highest

God"
(iii.,

and One and Only

books, whether

233)"

Yes,

He wrote many
"

we
of

call

His

Him Hermes or by any other many names. For as He says in

another scripture of that Day of Sunshine, writing of the inner history of the ChristMystery, most probably before even there were as yet any Christian scriptures Father Wherefore, send me, Seals in my hands, I will descend Through ^Eons universal will I make a Path
:
"

Through mysteries
a
All

all

I ll

open up
;

Way!
Forms
of

Gods

will I display

The

Secrets of the

Holy Path

I will

52

hand

on,

THE
"

And
Yes,

call

them Gnosis
wrote

(i.,

192).

GNOSIS

He

sermons and
precisely Gnosis of
:

many books, many sacred discourses, entitled

of

OF THE
MIND.

by many names, one

"An

them
All

called
to

Introduction
of

the

the

Nature
is

Things"

(ii.,

68).

Not that there

of the Gnosis or

any precise beginning any definite introduction

instruction
;

confined to any formal

it

may
its

be presented in

infinite

modes

to

the learner and hearer, for

it is like unto Great Original. And so we read For to the Good there is no other shore It hath no bounds It is with out an end and for Itself It is without
:
"

beginning, too, though unto us seemeth to have one the Gnosis.

"Therefore

It

to

It
is it

Gnosis

is

no be

ginning

rather

that Gnosis doth

53

THE
GNOSIS

afford to us the first beginning of 7/s

OF THE
MIND.

being

known

"

(ii.,

90).

And so again we find a Jewish mystic, who wrote just prior to the days of Paul,
quoting from some scripture of the Gnosis (in all probability from one of the lost

sermons of our School) which sets forth the matter in still greater clarity in the
striking
"

aphorism
;

beginning of Perfection but Gnosis of God Gnosis of Man

Perfect Perfection
"

The

is
is

(i.,

178).

Thus Hermes

in teaching

his beloved

son, the seeker, the suppliant and hearer, how to set his feet upon the path of selfrealisation,

points out
:

the

way

in

the

wise and gentle words

"

Seek

st

thou for God, thou seekest

for the Beautiful.

leadeth unto It

One is the Path that Devotion joined with

Gnosis

"

(ii.,

114).

And

again he sets forth the boundary54

marks

of the

Way of

the

Good Command:

THE
GNOSIS
nt? *

merits in admirable instruction, saying "The Seeds of God, tis true, are

TU E
N

and
is

few, but vast and fair and good virtue Devotion self-control, devotion.

God-Gnosis

and he who knoweth

with all good things, God, being thinks godly thoughts and not thoughts
filled

like the
"

many

think.

For

this cause

they
are

who

Gnostic

are,

please

not

the

many,

nor the

many

them.

They
;

thought

mad

and laughed at they re hated and and sometimes even put to despised,
death.
"

is a devotee of God, will once he has sensed the For such an one all things, Gnosis. e en though they be for others bad,

But he who
all

bear with

are for
refer

him good deliberately he doth them all unto the Gnosis. And,
;

thing most marvellous,

55

tis

he alone

GNOSIS

OF THE
MIND.

who maketh bad things good (ii., 131). The devotee of God is the Gnostic, and th who are Gnostic stand in the ,, ^ original as they who are in Gnosis.
"

<

,,

It

is

of

more than ordinary

this
"

interest to

compare simple statement of fact addressed to those in Gnosis with the well-known words adapted from some
"

early collection of
for

"

Logoi of the Lord

"

"

the comfort

of

those

in

Faith."

What
their

the Sayings preserved by the first and third evangelists may have been in
original
" "

form, we do not know, though any day the Oxhyrhynchus rub bish-heaps may yield us a clue. Some
of these
"

Sayings of the Lord

"

which
in

in their original

form circulated

the

the highest probability, subsequently adapted to the prophetical mood by a Christian evan to our and third first gelist prior
inner communities, were, in
synoptists.

Thus we
56

find the writer of

our First Gospel handing on one of these

THE
GNOSIS

Sayings as Blessed
:
"

are

ye when

they

shall

OF THE
MIND.

you and persecute you and shall all manner of evil against you, say
revile
lying, for

My
"

sake."
"

is Here the evidently the lying of some scrupulous scribe who knew gloss there were some things that could be said whereas the third against them justly
;

evangelist
:
"

keeps closer to his

original,

writing Blessed

are ye when men shall hate you, and when they shall separate you forth (from them), and revile you, and cast out your name as evil, for the

sake of the Son of the

Man."

But even so there still seems to be a blend of two traditions before the Saying reached the hands of our third evangelist.

The
"

antithesis
of the

between
"

"

men

"

and

Son

Man

is

familiar to us in our

57

GNOSIS
f\Tff

stood b

THTT

Trismegistic sermons, and would be all who knew of the

e .

under
th Q{

MIND

Man
it is
"

I 39~ I 9 8 ); (iclearly to be distinguished from the sake of the first evangelist. Whereas the separating forth and the

in

the

M y steries

"

My

"

casting forth of the name as evil are, I believe, to be understood as expulsion of

members from a
the brethren.

community and
list

the
of

removal of their names from the

But
is

to return to the Gnosis.

Devotion
"
"

God-Gnosis.

True Piety

is

else

than the Gnosis of

This

God

nothing as Lacit

tantius, quoting

Hermes, phrases

in

Latin
is

(ii., 243). piety, however, something other than pious exercise and the practice of devotional worship it leads unto the complete or allperfect contemplation," and embraces
;
"

the

"learning

of

the

things-that-are,

the contemplating of their nature and the

58

or, in other words, the the nature of the all and being taught And the Supreme Vision (ii., 264).
";
"

knowing God

THE
GNOSIS

"

OF THE
MIND.

that

Supreme

Vision,

if

understand

is no rapt into regions beyond the but a Seeing of the Good in every sky, For the Master of this Way thing. teaches his disciple concerning the Gnosis of the Good, that is the Gnosis of God,

aright,

saying
"

For only then

gaze when
concerning

wilt thou upon It thou canst say no word For Gnosis of the It.
silence

Good

is

holy

and a giving
"

holiday to every sense." all It is the gaining of the

"

sense,"

the
the

common
"

sense,"

the

"

sense

of

intelligence."

For neither can he who perceiveth nor he who else, on It, gaze on aught else nor gazeth
It,

perceive aught
else.

hear aught

59

THE
GNOSIS

"And

shining

OF THE
MIND.

mind
all of
"

It shines

and draws it him to essence. For it is possible,

s

then all round his through his whole soul, out of body, transforming

man

my

son, that a
like

soul

should

be made

to

God, e en while it still is in a body, if it doth contemplate the Beauty of

the

Good
is
"

"

(ii.,
"

144).

or apo he becomes like unto God, in that he becomes a God. The

theosis
of a

This

the

deification
;

man

Beauty of the Good is the Cosmic Order and the mode of meditation was that of
;

self-realisation

whereby

the

soul

is

brought into sympathy with the Cosmic

Soul.

nd so speaking of such a soul, of one gnostic in true piety, Hermes writes But on the pious soul the Mind
:
"

doth mount and guide it to the Gnosis And such a soul doth never Light.
60

tire

in

songs of

praise

to

God and

THE
GNOSIS

pouring blessing on all men, and doing good in word and deed to all, in
imitation of
"

OF THE
MIND.

its

Sire

(ii.,

155).

And
in
"fierce

so again in the outer preaching,

warning

the

multitude
of

flood"

against the ignorance, the mis

sionary of the Gnosis and evangelist of Salvation exhorts them, saying

:
"

Be then not
flood,

carried

off

by the

fierce

but using

the shore-cur

ye who can, make for Salvation s port, and, harbouring there, seek ye for one to take you by the hand and lead you unto Gnosis Gates.
rent,
"

Where
is

shines clear Light, of every

darkness
soul

clean,

where not
all

single

drunk, but sober

they gaze

with their hearts

willeth to be seen.
"No

eyes on

Him who

see

Him, nor can eye Him, nor tongue speak of Him,

61

ear can hear

but only mind and heart

"

OFTHE
MIND.

P reachin S we learn the very interestin S fact that there was some great association that the Gnostic evan
fr

And

(ii.,

121).

this

gelist

regarded as Salvation harbour of refuge for many

;

port,

but even

when
fierce

line that could

safe within the quiet of the discip calm the waves of the

flood

of

there

was

still

passion and ignorance, a further adventure for

the soul before the Light of the New Day dawned. A guide who knew the Way to the Gates of the Spiritual Sun must be found, one who was not only in Faith."
" "

in

Gnosis

"

and

For

faith

is

upon sense, Hermes says

"But

and
:

conditioned upon feeling, not knowledge as

;

sense.

Gnosis is far different from For sense is brought about by that which hath the mastery o er us, while Gnosis is the end of science, and
62

science

is

God

"

s gift

(ii.,

147).

THE
GNOSIS
of

It is true that

a refuge can be found

in the

Harbour
;

of Salvation

by means

OF THE
MIND.

Faith

but Salvation itself is Gnosis. This is the sole Salvation for a man God s Gnosis. This is the Way up to the Mount.
"

"

By Him

alone the soul becometh

"

good, not whiles is good, whiles evil, but good out of necessity (ii., 150).

And
:

again

The

He says virtue of the soul

:

is

Gnosis.
"

For he who knows, he good and pious is, and still while on the earth Divine
(ii.,

146).

For in this view of the mystery, in consonance with the teaching of the

Buddha, and with Indian theosophy

"

in

general, And so

the soul

vice

is

ignorance."

we

find Gnosis

heading the

list

of virtues

Gnosis, Joy, Self-control,

Con

tinence,

Righteousness,
63

Sharing- with-all,

THE
GNOSIS

OF THE
MIND.

for they bonds won their release embrace in their own mind all things, things on the earth, things in the heaven, and things above the heaven if they be aught.
;
"

And having

raised themselves so
;

and having they sight the Good look upon their sojourn sighted It, they and in disdain here as a mischance
far
;

both things in body and the bodiless, they speed their way unto that One and Only One.
of all,
"

This

is,

my

son, the Gnosis of the

;

Mind, vision of things Divine

God"

knowledge
(ii.,

is it,

for the

Mind

is

God
"

88).

Hard as it may be to leave the the we have grown used habitual, it must be done if we
to,"

things

things are to

But no going forth into new lands (though it may have all the
enter into the

Way

of the Gnosis.

no new Path

is this,

66

appearance of being so). The entrance on the Path of the Gnosis is a Going Home it is a Return a Turning-Back (a true Repentance of the whole nature). We must turn ourselves back into the Old, Old Way" (ii., 98).
;
"

GNOSIS

OR THF MIND

And
there

for those

who

will

thus

"

repent,"

and words of fair comfort spoken by the Mind Himself in the Gospel of the Gnosis called The
are

promises

"

Shepherd
"I,

of

Men

"

am present with men and good, the pure and holy merciful, men who live piously.
Mind, Myself

my Presence doth become and straightway they gain Gnosis aid, of all things, and win the Father s love by their pure lives, and give Him thanks, invoking on Him blessings and chanting hymns, intent on Him
an
with ardent love
"

"

To such

(ii.,

14).
is

And

to the truth of this, testimony

67

THE
GNOSIS

OF THE
MIND.

borne by one of those in Gnosis who had heard and had believed and had known, when he writes But I, with thanks and blessings unto the Father of the universal
:
"

Powers, was freed,

full

of the

Power
of of
"

He had poured into me, and full what He d taught me of the nature
the
(ii.,

all

and

of

the

loftiest

vision

17).

And
"

the

so he begins to preach to Beauty of Devotion and of

"

men
the

Gnosis

for

he cannot

refrain

from

uttering

the Word, now that he has become a knower, a doer, and not a

He prays no longer for but that he may be the means himself, whereby the rest of human kind may
hearer
only.

come
"

to Light and Life, saying Give ear to me who pray that

:

may
is

ne er of Gnosis fail, Gnosis which our common being s nature and

;

68

fill

me

this

with Thy Power, and with Grace of Thine, that I may give
"

THE
GNOSIS

the Light to those in ignorance of the Race, my brethren and Thy sons
(ii.,

OF THE
MIND.

20).

With

these

brief

indications

of

the

Gnosis of the Mind, drawn from a wealth of like noble teachings, we bring to an

end the first volume of these Echoes from the Gnosis," in the hope that there may be some who will turn to the fair read, mark, learn and originals, and
" "

inwardly digest

them."

69

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