Thrice Greatest Hermes: Volume II - Sermons - Mead, G. R. S.
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The first part of his mental question is: How came this cosmos into being? The answer is the changing of the Boundless Presence into "Light, sweet joyous Light". He loses all sight of "all things" in his mind, the mental image he bad formed of cosmos, and is plunged into the infinitude of Limitless Light and Joy, which transports him out of himself in highest ecstasy. But he has craved for Gnosis, not Joy and Light, but Wisdom, the understanding and reconciliation of the great Opposites, the Cross of all Manifestation. Therefore must he know the Mystery of Ignorance as well as that of…mehr

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Produktbeschreibung
The first part of his mental question is: How came this cosmos into being? The answer is the changing of the Boundless Presence into "Light, sweet joyous Light". He loses all sight of "all things" in his mind, the mental image he bad formed of cosmos, and is plunged into the infinitude of Limitless Light and Joy, which transports him out of himself in highest ecstasy. But he has craved for Gnosis, not Joy and Light, but Wisdom, the understanding and reconciliation of the great Opposites, the Cross of all Manifestation. Therefore must he know the Mystery of Ignorance as well as that of Knowledge. Within the Infinitude of Light appears the Shadow of the Unknown, which translates itself to his consciousness as Darkness, -the Shadow of the Thrice-unknown Darkness, which, as Damascus tells us, was the First Principle of the Egyptians, the Ineffable Mystery, of which they "said nothing", and of which our author says nothing. This Darkness comes forth from within outwards to the disciple's consciousness, it spreads "downwards" in sinuous folds like a Great Snake, symbolizing, presumably, the unknown, and to him unknowable, mysteries of the differentiation of the root of matter of the cosmos that was to be; its motion was spiral, sinuous, unending vibrations, not yet confined into a sphere; not yet ordered, but chaotic, in unceasing turmoil, a terrible contrast to the sweet peace of the Light, gradually changing from Dark Space or Spirit into a Fluid or Flowing Matter, or Moist Nature; that is, presumably, what the Greek mystics would have called Rhea, the Primal Mother or Matter of the future universe.
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Autorenporträt
George Robert Stowe Mead was an English author, editor, translator, and an influential member of the Theosophical Society as well as the founder of the Quest Society. Having shown academic potential he began studying mathematics at St John's College, Cambridge. Eventually shifting his education towards the study of Classics he gained much knowledge of both Greek and Latin. In 1884 he completed a bachelor of arts degree, and in the same year he began to practice the position of public school master While still at Cambridge University Mead read Esoteric Buddhism by Alfred Percy Sinnett. This comprehensive theosophical account of the eastern religion prompted Mead to contact two theosophists in London named Bertam Keightly and Mohini Chatterji, which eventually led him to join the Theosophical Society. Mead became a member of the Theosophical Society in 1884. He abandoned his teaching profession in 1889 to be Blavatsky's private secretary and also became a joint-secretary of the Esoteric Section of the Theosophical Society. Contributing intellectually to the Theosophical Society, at first most interested in eastern religions, he quickly became more and more attracted to western esotericism of religion and philosophy, particularly Neoplatonism, Gnosticism and Hermeticism, though his scholarship and publications continued to engage with eastern religion. Making many contributions to the Theosophical Society's Lucifer magazine as joint editor, he eventually became the sole editor of The Theosophical Review in 1907 (as Lucifer was renamed in 1897). As of February 1909, Mead resigned in protest of Annie Besant's reinstating of Charles Webster Leadbeater to membership in the society. While this prompted Mead's resignation, his frustration at the dogmatism of the Theosophical Society may also have been a major contributor to his break with the society. He had been a member for twenty-five years. In March 1909 Mead founded the Quest Society, composed of 150 defectors of the Theosophical Society and 100 new members. The Quest Society had lectures at Kensington Town Hall in central London but its most focused effort was in its publishing of The Quest: A Quarterly Review which ran from 1909-1931 with many contributors. Among notable names influenced by Mead there can be found: Ezra Pound, W.B. Yeats, Hermann Hesse, Kenneth Rexroth, and Robert Duncan. In her celebrated biography of Jung, Deirdre Bair states that Carl Gustav Jung was also influenced by George Mead.