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The Quest for Gnosis: G. R. S. Mead's Conception of Theosophy

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The Quest for Gnosis: G. R. S. Mead's Conception of Theosophy The Quest for Gnosis G. R. S. Mead’s Conception of Theosophy Paulina Gruffman Department of Ethnology, History of Religions, and Gender Studies Master’s Degree 30 HE credits History of Religions Master’s Program 120 HE credits Fall term 2020 Supervisor: Dr. Egil Asprem The Quest for Gnosis G. R. S. Mead’s Conception of Theosophy Paulina Gruffman Abstract G. R. S. Mead is an important but neglected historical personality of the British fin-de-siècle occult, Theosophical, and post-Theosophical milieu. While previous scholars of Theosophy have portrayed the Theosophical movement as quite cohesive in nature, I argue that it might have been a lot more pluralistic, with ostensibly key Theosophical concepts being open for debate. By a careful study of Mead’s editorial activity, his debates with other Theosophists in leading occultist journal over the period 1890s through 1910s, I illustrate that Mead held alternative views of key Theosophical concepts. This gives us a clue as to how the movement of Theosophy can be characterized differently. I suggest that we speak of many different “Theosophies” rather than one singular “Theosophy” to better capture the seemingly diverse makeup of the Theosophical movement. I look at three areas wherein Mead’s views differed from those of other important Theosophists: the concept of “the Masters” as spiritual authority, which sources to turn to and how to interpret them, and the question of whether occultism should be understood primarily in theoretical or in practical terms. I propose that by seeing Theosophy as a debating ground where many different Theosophists competed over the definition of their particular kind of Theosophy, we might also better account for why so many post-Theosophical currents emerged. Lastly, Mead’s concept of “Gnosis” might have served as a bridge between his Theosophical and post-Theosophical periods, as the concept’s meaning, along with Mead’s spiritual outlook, does not appear to have changed over time. This gives some consequences to how we conceive of post-Theosophy, since he does not fit neatly within that category. Keywords Western esotericism, Theosophy, Theosophical Society, Theosophical Review, G.R.S. Mead, occultism, Quest Society, Gnosis, H.P. Blavatsky, Annie Besant, C.W. Leadbeater Contents One: INTRODUCTION ...................................................................................................................................... 1 1.1 Who was G. R. S. Mead? ..................................................................................................................................... 1 1.2 Previous Research on Mead ............................................................................................................................. 2 1.3 Research Questions and Contributions of the Present Study ................................................................... 4 1.4 Method ................................................................................................................................................................. 7 1.5 Sources .................................................................................................................................................................. 8 Two: THEOSOPHY ........................................................................................................................................... 10 2.1 What is Theosophy? ......................................................................................................................................... 10 2.2 The Theosophical Society ............................................................................................................................... 13 2.3 The Academic Study of Theosophy .............................................................................................................. 18 2.4 Helena Petrovna Blavatsky (1831–1891) ....................................................................................................... 21 2.5 The Return from Textual Hermeneutics to Occult Practice ................................................................... 23 2.5.1 Annie Besant (1847–1933) ........................................................................................................................ 23 2.5.2 Charles Webster Leadbeater (1854–1934) .......................................................................................... 25 2.6 George Robert Stow Mead (1863–1933) ...................................................................................................... 28 Three: THEOSOPHIES ................................................................................................................................... 34 3.1 The Theosophical Review: A Theosophical Debating Ground ............................................................ 34 3.2. Theosophical Debates: Mead, Blavatsky, Besant and Leadbeater ..................................................... 38 3.3 Theosophies: The Many Different Ideas of Important Theosophical Concepts ................................ 40 3.3.1 The Notion of “the Masters” .................................................................................................................... 41 3.3.2 The Source of Inspiration: “Western” Theosophy ............................................................................. 44 3.3.3 Theoretical and Practical Occultism .................................................................................................. 48 Four: POST-THEOSOPHY .............................................................................................................................. 51 4.1 What is Post-Theosophy? ............................................................................................................................... 51 4.2 The Quest Society (1909–1930) ...................................................................................................................... 53 4.3 Gnosis: From Theosophy to the Quest ........................................................................................................ 56 Five: CONCLUSION ........................................................................................................................................ 63 Six: WORKS CITED ......................................................................................................................................... 67 ”The hidden secrets of the Holy Path Shall take the name of Gnosis, And I’ll hand them on.”1 One: INTRODUCTION 1.1 Who was G. R. S. Mead? George Robert Stow Mead (1863–1933) is an academically neglected but historically significant personality of the late nineteenth and early twentieth-century occult milieu in Britain. Mead’s historical significance can be found partly in his semi-scholarly work, such as his widely successful Pistis Sophia (1896―reprinted as recently as in 20182), the first English translation of this Gnostic text, and Fragments of a Faith Forgotten (1900―last reprinting that I know of was in 20173), a work synthesizing early Christian corpora. Mead is also historically significant due to his long-running and impactful leadership role in the Theosophical Society. Not only was Mead the private secretary of one of the most central figures of the society, Helena Petrovna Blavatsky (1889–1891), but he was also, among other things, the general secretary of the society’s European Section (1890–1898), joint- secretary of the Esoteric Section of the Theosophical Society (from 1890), and chief editor of one of the most popular Theosophical journals, The Theosophical Review (1907–1909). With this central role in the Theosophical Society, it is surprising that Mead has not received more attention from scholars of Theosophy. After leaving the Theosophical Society, Mead founded a notable post-Theosophical organization, the Quest Society (1909–1930), whose membership comprised influential scientists, scholars, artists, and writers of the time, including physicist and psychic researcher Sir William Barrett, occultist Arthur Edward Waite, Tantric scholar John Woodroffe, poet William Butler Yeats, and author Gustav Meyrink.4 The society’s primary activity was to publish The Quest: A Quarterly Review, which was 1 George Robert Stow Mead, “Among the Gnostics of the First Two Centuries,” Lucifer, vol. 20, no. 115, p. 42. 2 George Robert Stow Mead, Pistis Sophia: A Gnostic Miscellany, San Marino: Marino Fine Books, 2018. 3 George Robert Stow Mead, Fragments of a Faith Forgotten, Altenmünster: Jazzybee Verlag, 2017. 4 Joscelyn Godwin, “Mead, George Robert Stowe,” Dictionary of Gnosis & Western Esotericism, edited by Wouter J. Hanegraaff et al., Leiden: Brill, 2005, p. 786. 1 edited by and often featured articles written by Mead. While the new society and its journal were unaffiliated with Theosophy, one can see that they, in fact, had many similarities to the society it emerged from. The Quest Society’s objectives broadly corresponded with those of the Theosophical Society; furthermore, the society’s journal featured articles of a similar theme to what had been published by Mead in The Theosophical Review: namely a sort of individualized, pick-and-choose spirituality with influences from ancient religion. Mead has inspired many: not least poet Ezra Pound, one of the contributors to Mead’s The Quest: A Quarterly Review5, who was “deeply interested” in Mead, calling him “about as interesting―along his own line―as anyone I meet.”6 Mead also inspired Portuguese poet
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