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How to Think Like a Gnostic
How to Think Like a Gnostic
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Samadhi and gnosis, Two BECOMING ONE, Awake on these levels , the soul becomes master of the ranges of gnostic thought , gnostic will , gnostic delight , and if it can do this in Samadhi , it may carry its memory of experience and its power of experience even into the waking state. This is world union.

Samadhi and gnosis, Two BECOMING ONE, Awake on these levels , the soul becomes master of the ranges of gnostic thought , gnostic will , gnostic delight , and if it can do this in Samadhi , it may carry its memory of experience and its power of experience even into the waking state. This is world union.

Two BECOMING ONE

This is a crucial concept that is repeated in various forms throughout the Gnostic Mass. The state of “samadhi” is achieved in meditation, and it is said to be characterized by the union and dissolution of the subject and object in formless, non-dual ecstasy. Crowley likens the word “samadhi” to the phrase “union/together [sam] with God [adhi, like ‘Adonail.” This is duality (subject and object) becoming unity (samadhi), and it is often mentioned with the phrase “union of opposites.” The term “samadhi” is used but there are many names. As a process of the Two or Many becoming One, this has been called samadhi,’ satori or kensho,’ union of opposites, unity with God,” Knowledge and Conversation of the Holy Guardian Ange’ becoming the Way,” liberation or moksha, ” enlightenment,” the Great Work,’ the Quest for the Holy Grail,’ henosis,’ nirvana,’ and many other terms. As an object or image of the Goal, it is the Stone of the Wise,’ the Philosopher’s Stone or the Gold at the center of the Dross,’ the Divine Nectar/Amrita or the Elixir of Immortality/Life,’ the “hidden wealth of secret places,’ Godhead,’ the Heavenly Dew.

That gnosis of samadhi, being a gnosis which is self – aware of each [ thing ]

Awake on these levels , the soul becomes master of the ranges of gnostic thought , gnostic will , gnostic delight , and if it can do this in Samadhi , it may carry its memory of experience and its power of experience even into the waking state. This is world union.

GNOSIS , the fire which burns up the straw of desire and hope , is all that is meant by the word Samadhi

The Gnostics called it acquiring the wisdom of Sophia, Sophia being a name for the celestial being who is and oversees cosmic intelligence, the goddess of wisdom who has the knowledge of everything in the cosmos—when it started, why, what’s going on, who’s doing what and why, and how long it all is going to last. Others called it Christ Consciousness, and the process of retrieving it was once called gnosis (hence, Gnostic), which is direct revelation, unmediated by dogma or human intermediaries.

Not knowing this, lacking the cosmic intelligence, having no gnosis, living with spiritual amnesia, is squatting in a blown-out building with the Wounded Fisher King. Here’s another way to look at the reason for Light temples on Earth. From his studies of myths around the world, Mircea Eliade reflected that while the gods may live a very long time, up into the hundreds of millions of years, they are not free.

They cannot achieve the exquisite, total freedom that only humans can and that is called samadhi or nirvana. “When a god wishes to ‘free himself,’ he must first become incarnate, that is, take on the ‘human condition.”

The Earth has been equipped with a marvelous responsive, mirroring device called the visionary geography that provides a perfect environment in which to achieve this “absolute freedom,” Eliade indicates. The planet’s Light grid comprises the distributed “body” of that awakening into freedom; samadhi is the potential total impact of all the different Light temples. The Earth was designed with the structures of this sympathetic magic to induce freedom.

Another key reason for all the sacred sites and Light temples is that they are functional parts of the planet’s spiritual physiology. They create and maintain the biosphere. They create and nurture the human as a sentient life form.

Breaking through the ontological amnesia is gnosis, getting the picture direct.

Discovering the nature of our designer planet and how to interact with it is taking the lid off things. The “works” is the Earth’s visionary geography and Light grid. It was designed to facilitate the serial retrieval of deep cosmic memory so we may answer the question. The variety of Light temples are the means to recollect ourselves across time and space because these Light temples are carefully designed to be Mystery revelation centers, places where we may reclaim a portion of ourselves at the cosmic level.

We need to construe human identity in larger than normal terms; not only have we had many past lives and not only have they been initiated and coor-dinated by our Higher Self or eternal soul, but even this fullness of being is a frag-ment of a larger fullness. Reconnecting with this fullness is the purpose of using the Earth’s Light temples.

Man is a mind in the living body . Man is an ideal blend of Matter , Life and Mind. Since, Mind is finite, he is bestowed with limited powers of Consciousness. Beyond Mind is the Supermind , the gnostic power of consciousness , which is in eternal possession of the Truth.

He is capable of projecting the Earth – element alone ; namely , fiery his immortality , or super – human power , earth , airy earth , watery earth , earthy or åtmic radiance . earth . This Great Four is the Tetraktys Thus an Eagle is one capable of rising of the Pythagoreans — the “ Fourfold Root into the true Air and looking straight of Everflowing Nature ” -in one of its at his own Sun.

The Gnostic is a not a physical one, a ‘ great soul ‘ whose body Gnostic because he knows , by revelation , was made not of matter but of light . He was who his true self is. ‘ Similarly, the Manicreated to restore the fallen sparks of light cheans. This super Mana was the power which guarded the stition was found in many parts of the world.

It commands a new birth , promises a new heart . It is new wine , new cloth , a new commandment; to its followers is promised a new name; they shall sing a new song. They long for the New Jerusalem, a new heavens and a new earth, yes!

Their higher frequency simply shifts the centre of force a degree upward within the body, perhaps making the new body just that much larger than the one we now know.

The higher and lower self: individuality and personality Following the classic Indian views, theosophists believe in rhyth-mic world manifestations, manrantaras, alternated with periods of cosmic sleep, prakyas. When a manrantara begins, the elementary individual spirits, called monads after Leibniz, awaken. They are will-ing to endure the trying exertions of the physical universe. They learn to become creators themselves in matter, ultimately to be-come co-creators of the next universe.

Monads develop gradually. ‘They start with many mineral lifetimes, and they gradually ascend, via plant and animal lives, to human lives. This development is an involution as well as an evolution. The monad begins as a spiritual being, far removed from its physical counterpart. As this physical counterpart gradually evolves into a vehicle of consciousness, and into a human being, the monad gradually involves, to inhabit and to meld into the person with his physical body, and so, finally gains self-consciousness.

Each great manvantara consists of smaller cycles in which manifestation and rest periods alternate. At the beginning of smaller manvantaras planets come about where the monads can take the next step in their evolution. Our present humankind went through less dense material conditions in its previous mineral, plant, and animal stages of monadic evolution. The human body is prepared from the higher mammals. Before the monad descends for the first

Once we have become human, we continue our development under our own responsibility. Ultimately, we will return to our spiritual origin, but now self-aware and with a fully evolved body. From where we are now, our further evolution is toilsome, with the ever-present risk of entanglement in matter or in our ego. Our personal will as incarnated human beings is both a seduction and a cardinal result of evolution.

The abyss of being and nothingness are one and the same. In other words, the unity of presence and identity in the gnostic myth lies in the acceptance of the common loss of both. This insight into ourselves—into the common nonentity of our presence and identity—is what the “rising” of the savior comes to mean in the gnostic savior accounts.

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Meaning of gnosis – The Mind thus deluded hastens to unite itself with the evil essence. But thereupon the Christ is fully revealed as the perfect Great Mind, burns down the false tree utterly and unites the Mind with the Tree of Life. Then apparently and not till then does the Mind become identical with the Christ.

Meaning of gnosis – The Mind thus deluded hastens to unite itself with the evil essence. But thereupon the Christ is fully revealed as the perfect Great Mind, burns down the false tree utterly and unites the Mind with the Tree of Life. Then apparently and not till then does the Mind become identical with the Christ.

MEANING OF GNOSIS

Gnosis is the life of the heart through God , and the turning away of one ‘ s inmost thoughts from all that is not God .

We find that in the first treatise of the Corpus Hernteticum, in the famous Poinzatares or Shepherd of Men document, the demand of the initiand is : ” I would learn about existent things and understand their nature (i.e. the origin and develop-ment of the world], and know God “.

And after the showing of the vision of the world-order and world-process, the Initiator, the Divine Mind, informs the contemplator: ” Thou halt been taught the nature of the universe, yea the grandest vision”.

The world-vision, however, is, as we have already seen, not the end, but the beginning of the path of perfection ; and naturally enough, for it has to do with beginnings and not with ends. This is seen most clearly in the so-called Mithra-liturgy, where the’ perfect body’ has first to be enformed ‘ out of the pure elements before the mystics can ascend to the vision.

But if we talk of beginnings with regard to the universal process, we must not forget that they are only beginnings for us, and not of reality itself, which has no beginning or end. This is admirably brought out in the Trismegistic tradition as follows:

“For to the Good there is no other shore ; it has no bounds ; it is without an end ; and for itself it is without beginning, too, though unto us it seemeth to have one—the gnosis. ” Therefore to it gnosis is no beginning; rather is it that gnosis doth afford to us the first begin-ning of its being known”.

And all things whatsoe’er attend on God, these hath God promised to bestow on thee ; for thou hast been made god, thou haat been born immortal. This is the Know Thyself ‘—knowing the One who bath made god of thee.” As to this immortal or spiritual body, the general belief of all the mystics was that in the human body there was so to say the potentiality of a cosmic body, a body of wholeness.

Thus in one of the Trismegistic mystery-prayers we find the petition : “The all in us-0 Life, make thou it whole ; O Light, enlighten it ; 0 God, inspirit it “). This all ‘ is the new immortal body, the body of the resurrection; Life, Light and the Good are the Divine Soul, Mind and Spirit which are to complete it in gnosis.

The outpouring of the gnosis is to operate a change of being—enlivenment, illumination, inspiration. God, as Spirit, transmutes us into spirit ; as Light, He glorifies us, irradiates us so that we become glorious ; and, as Life, bestows upon us immortality. The con-summation is to be a fulness or teonian being of spiritual immortal lustre.

Though it is true there is something of an absolute nature about this ‘ light of the gnosis,’ for it is essentially spiritual and immediate, the gnosis is also frequently spoken of as a ‘ path,’ a gradual ‘ ascent.’ In the loftiest conceptions of it, however, this path is not a psychic ‘ heaven-journey’ ; it is rather a spiritual immediate way that opens out in every walk of life.

There is no need to ‘ leave the world’ to find it, except in the sense of casting out of ourselves the ‘ supreme vice’ or ‘ chiefest evil,’ which, as set over against the supreme virtue of gnosis, is called ignorance of God, in the sense of a positive force of wilful disregard of the divine. It is a question of ‘ repentance,’ but in the spiritual sense of a turning back of the whole nature, that is of the whole will being set towards the Good.

That the gnosis was essentially religious or spiritual and not intellectual, is already fully established, but it may be authoritatively confirmed by the following categorical statement with reference to the vision of the Beautiful and Good: “There is one way alone that teacloth unto it —devotion joined with gnosis”.

The entrance on the pathway of the gnosis is called a’ going home ‘; it is, as we have seen, a return, a turning back from the world, a repentance of the whole nature : “We must turn ourselves back into the old old way “.

Entering into gnosis is a waking from drunkenness and sleep, and nescience of God, from world-drunkenness to righteous soberness. ” For the evil [deluge] of unknowing is flooding all the land and bringing utter ruin on the soul boxed up within the body, preventing it from sailing for the harbours of salvation “.

The only salvation is gnosis—gnosis of God,for: “God is not ignorant of man ; nay rather is it that He knows him through and through, and that His will is that He (in His turn] should be well-known (by him]. This is the only means of safety for a man—his gnosis of his God. This is the Way up to the Mount (lit. Olympus). By this (ascent] alone is it that man’s soul is made good”. The climbing of the mount is the ascent (anodos, anabasis) of the soul to the height of contemplation, or its plunging into its spiritual nature ; it is the way above, as well as the return.

Looked at from the human standpoint, gnosis is the contest of devotion ‘ (C.H. x. 19), the 6 virtue of the soul’ and also the end of science ‘; he who knows himself ‘ is said to be ” good and pious and still while on the earth divine “. Regarded, however, from the soteriological standpoint, or in regard to the theory of salvation, the path is not self-made, but made by the descent of the Saviour, in pre-Christian as well as in the Christianised forms of the gnosis.

The ascent of the mount is repeatedly men-tioned, as it is throughout nearly the whole of mysticism, and must not be referred to the Moses-legend; it is purely Pagan.

In the Magic Papyri (Pap. Lug. v.) we read : ” I am he whom thou didst meet beneath the sacred mount,” and in the Trismegistic treatise called The Secret Sermon on the Mount, the probationary path is called the wending up the mount ‘, on the top of which the transfiguration and vision take place. In the same initiatory sermons elsewhere the neophyte is exhorted : ” Seek for a guide to lead thee to the gnosis) gates, where shines clear light, pure of all darkness, where not a single soul is drunk, but all are sober, waked from their drunken sleep, with heart’s eyes fixed on Him who willeth to be seen “.

This is brought out still more finely in the passage: ” But on the pious soul the Mind doth mount and guide it to the gnosis’ light. And such a soul cloth never tire in songs of praise to God and pour-ing blessings on all men, and doing good in word and deed to all, in imitation of its sire “. The knowing of God is thus a knowing or seeing ‘ with the eyes of the heart ‘ ; such eyes are called ‘spiritual,’ blessed,” immortal.’ The eyes of the body are not the organs of true vision, as the souls lament when first shut in body: ” Windows are these—not eyes !” The body is the veil of nesoitince,’ the surround of darkness,’ the carapace of selfhood ‘ ; for : ” No ear can hear Him, nor can eye see Him, but only mind and heart “.

Gnostic knowing is the intuition of the true or spiritual mind, immediate apprehension or apperception of the living reality. Though generally referred to metaphorically as seeing, vision or contemplation, because sight is the keenest of the differentiated senses, it is rather immediate insight; indeed it is called the one sense, the simple sense, the unitary sense, the sense of the intelligence.’

“The spiritual man, the man who knows himself, should not make anything succeed through magic, not even if he think the thing is good ; nor should he compel fate, but suffer it to take its natural course. He should move onward by the quest of his true self alone, and thus attaining unto gnosis of divinity, should gain the three ‘ that has no name on earth, and let fate carry out its will on its own clay—that is upon the body.

And if he understand it thus and order thus his life, he shall have vision of the Son of God becom-ing all things for the sake of saintly souls, in order that he may draw every soul out of the region of the fate into the realm where it is free of body.”

The three ‘ or triad ‘ are, presumably, Light, Life and the Good, as we have seen above. The Son of God is the Mind, the Shepherd of Men, the Divine Guide unto the Light, who illuminates the mind of every soul and so bears it aloft, or makes it free of fate.

As the attainment of gnosis con-notes the idea of freedom and salvation, so also it suggests the notion of power, conquest and control. The possession of gnosis thus bestows authority,’ a term interchangeable with ‘ power ‘ in a gnostic sense.

A wealth of additional evidence could be brought forward, but enough has already been given to show that the ground-idea of gnosis is transmutation into spiritual being, and this is fundamentally an Oriental religious idea, the anti-podes of philosophy in its general modern mean-ing of the fabrication of an intellectual system.

Gnosis is thus accompanied with vision and revelation in the sense that the above quotations should have by this time made clear. It would further. be easy to show that these also are the general characteristics of the gnosis in the Christianised systems as well, but that would require a paper in itself. It is enough here to quote a single pro-nouncement from a little known fragment of a Valentinian apocalypse preserved by Epiphanius.

“Greeting from Mind that never weary grows to minds that nothing can make weary Now will I wake in you again the memory of the mysteries above the heavens themselves, the mysteries to which no name can anyhow be given, of which no tongue can tell—the mysteries no rulership and no authority, no subject or mixed nature, have power to comprehend, but which have been made plain unto the understanding of the consciousness that stands above all change.”

THE ‘ BOOK OF THE HIDDEN MYSTERIES’

They who desire to ascend must first purify their garments—both soul and body. For the mind to ascend, the body must be as if dead, and the purified soul absorbed in the mind ; the ascending mind being guided by that good-nature by means of which alone it can attain to union with the Divine.

Such a spiritual struggle arouses the fiercest antagonism of the opposing essences that lie in wait for the soul on the first stages of the ascent, the purgatorial realms of unseen nature, corresponding with the external sub-lunary spaces, where are the demons of the ways of the midst, as they are elsewhere called.

But by the grace of the Divine goodness all these are vanquished and the mind is raised to the firmament, while the angelic hosts above it cry aloud: ” Lift up your heads, 0 ye gates, and the king of glory shall enter.” For they recognise that the victor in this fight is potentially or spiritually higher than themselves; the doctrine being that not even to the intelligence of angels are the wonderful mysteries of pure and holy minds, that is of spiritual men, revealed.

The first stage of the ascent, then, is marked by that degree of purification of the lower nature which enables the aspirant while still alive in an earthly body to win his way through the purgatonal realms of Hades, and their opposing and at the same time chastening hosts.

The next stage is that of spiritual rebirth, which occurs when the mind is made worthy to ascend beyond the firmament, regarded as a wall of separation’ between the purified and the un-purified, between Hades and Heaven ; the mind is become “as a new-born child that passes from darkness into light.” This child has now to grow in stature. It enters the heavenly realms, the celestial states, of which there is a multitude.

Through these, as it grows in stature and in purity, it continues to ascend. As it rises it becomes the purifier and sanctifier of the essences below it. The mode of its communion in these states is that of the mystical sacrament of the eucharist; it eats and is eaten, to use the graphic symbolism of the most primitive and elemental act of all; it is benefited and benefits in turn. It has communicated to it the mysteries of the orders of the essences through which it passes and communicates to them the perfection of its intelligence.

This may seem, at first sight, a strange doctrine. It explains, however, the first greeting of the celestial essences; the idea is apparently that the purified ascending mind, precisely because it has been incarnated in the lower realms and has fought its way again above, is possessed of a treasure which is lacking to the celestial essences who have not descended. They recognise in it the sign manual of the supreme nature of the Good and assemble to adore it. But Heaven is by no means the end.

As in the doctrine of so many other great schools of the mystic) way, the joys of Heaven are an even greater hindrance to the attainment of perfection than the mingled joys and sorrows of earth-life. The re-generate or spiritual child or youth is allowed to taste the celestial joys; but as the mind grows in stature and reaches spiritual manhood, it has to approve itself by a mighty trial of suffering willingly borne.

When then the ascending mind has passed through the heaven-stages, it draws nigh to the Great Boundary which separates Heaven from the mysteries beyond, that limit apparently which divides the finite from the infinite, or at any rate from the supercelestial spaces. Here for a time it rests from its labours to gain strength for the great trial, in that state which is called Distinction. Beyond this lies the mystery of the Cross.

If It would go further the mind must endure the great passion and suffer crucifixion ; for unless the mind undergoes all that Christ suffered, it cannot be perfected. The purification of the superficial human nature is the preliminary to the stages of perfection which transcend the purely human stage, and connote the perfection of the very depths of that nature.

But how is the mind to be crucified when it has already reached the height of celestial bliss ? When the deep motion to union with Christ arises in the regenerate nature as though it were the sign of true spiritual manhood, then a mighty revolution or transformation occurs in the depths of the lover’s being. They who crucify the mind are those very same celestial essences or angels who previously adored it.

These now, it would appear, desire to keep it with them, and because it would ascend still higher, hate it and oppress it. The crucifixion, however, is not of the mind only, it is of the whole human nature ; for the mind is crucified in the midst and the soul and body cruoi-fled on the right and on the left.

Thus only can the amazing subtlety of sin be vanquished and destroyed. After the great passion, the mind is laid in the ‘ sepulchre ‘ to rest for three days; what state the ‘ sepulchre ‘ symbolises we are not told. But on the third day it rises from the dead, and unites to itself its now perfectly purified soul and body, which in the new life of the perfected human stage are now subjected entirely to it, and are no longer the causes of its subjection. The mind now becomes conscious of its being made like unto Christ—’ our union.’

But though the evil of soul and body has been purged, there are still elemental depths of the nature within that have not yet been vanquished, and which cannot possibly be van-quished till some degree of identification with Christ is reached.

The very root of evil has now to be eradicated. The temptations of normal man are overcome, even the subtle temptations of the celestial joys have been transcended; but there are temptations that assail those greater than men, and roots of evil from which these superhuman deceptions arise. From this root of ignorance there grows up again and again an immense tree, whose branches oast darkness over divine souls and hide them from the perfect light.

These branches are out down time and again, but like the heads of the hydra of fable they spring up ever anew in the depth of man’s nature, until they are finally destroyed by fire—the Baptism of the Spirit.

This is the stage of the dark night of the soul indeed. It is now that the mind sees by the grace of Divine illumination that it must descend again to the very lowest regions to tear up the tree by its roots.

The sorrowful return is begun ; the newly awakened or illuminated mind descends into the depths of Sheol, to combat the subtlest and fiercest essences of evil and opposition in its own nature. It fights and fights on, but finally is slain, for of itself it cannot win the victory ; the debt of death even of the mind itself must be paid, for as yet it is not one with the Divine Mind, the Christ.

The mind then is slain ; it is the final mystic death. But as it was crucified above and raised above ; so now it is slain below and raised in the depth by Christ Himself, the Divine Mind, and so peace-fully and swiftly makes its second ascent through all the regions and states. Then and not till then is it deemed worthy of the divine Baptism of the Spirit.

For now it becomes not only like to, but enters on the first stages of identification with Christ. It now receives the adoration of the heavenly hosts, apparently the supercelestial choir, and has the power of the divine High Priest bestowed upon it.

No longer is it mind, it has entered the sonship consciously, though as yet it is not the Son who doeth all according to his will. One would have imagined that hero the seer would have ceased and not dared to go further.

By no means ; he still continues with ultimate visions of the divine drawn°, now set forth as the mind conceives them as experiences of its own, while still short of identity with Christ, and then again as the triumphant deeds of Christ Himself.

There are still further combats for the sonship itself ; for beyond all personal salvation, there is universal salvation, and a mystery of utter sim-plicity in which all oppositions are finally to be resolved.

After consciously entering or being born into the Christ-state by the Baptism of the Spirit, the Mind, as High Priest, now communicates to the supercelestial host in the holy of holies the supreme eucharist, the spiritual type of every eucharistic feast.

After this farewell banquet as it were, the Mind passes into that state where there is no longer vision, to enter on the stages of mystery of union with the Universal Essence itself. Though there is now no longer any ‘vision; for the conflict is really with principalities and powers and essences, the writer is still constrained to use symbols and personifications.

The Universal Essence is first figured as the Tree of Life. The Mind first becomes a divine catechumen, as it were, and is instructed by the High Priest of the Universal Essence in three mysterious doctrines —namely, the distinction of minds, the coming of the mind into the body, and the final end of the nature of all things. But instruction must be followed by realisation, the hearing of the doctrine is to be followed by the doing of the will.

Though the Mind is now in the supernal Paradise, it is not content but would be one even with the Tree of Life itself, a union which is said to be “the consummation of visions and the perfection of mysteries.”

But this desire, sublime as it is, necessitates still further combat. There now comes on the scene the Aroh-Enemy himself, the adversary of the Christ, and transforms himself into the semblance of the Tree of Life, at the same time proclaiming: ” I am the bread which came down from heaven ; whoso eateth of me shall live for ever.”

The Mind thus deluded hastens to unite itself with the evil essence. But thereupon the Christ is fully revealed as the perfect Great Mind, burns down the false tree utterly and unites the Mind with the Tree of Life. Then apparently and not till then does the Mind become identical with the Christ.

But beyond the Tree of Life of the supernal Paradise is the Arch-Good. Even the unutterable rest and peace of union with the Tree of Life is not the end. Before the universal consummation can be reached the Mind must execute judgment on the adversaries of the Good. That which was effected for it above, it must now effect for itself below. It then receives a mystic sword and takes its downward way once more, but now with joy in full consciousness that none can any longer oppose it.

The Divine Mind enters Sheol, apparently the purgatorial realms, or Hades, overthrows the essences of the demons of those regions, who gather together to oppose it, and the minds imprisoned therein are delivered, enlightened and forgiven; these regions moreover are illuminated and purified and made like to the celestial realms.

The Mind has now cast out of itself the whole adversative nature. But below the purgatorial realms lie the depths of perdition.

The Mind accordingly descends into Hell, and thereon the minds there who’are the slaves of perdition, amaied at its beauty, desire to be united with it and be saved. Just as previously Purgatory was transformed into Heaven, so now Hell is changed into Purgatory ; perdition is transformed into purgatorial chastise-ment of an essential nature. For when it is said previously that the Mind destroys the purgatorial demons, it means that it destroys them as demons, and not in their essence.

When the Mind has executed judgment in Gehenna, it descends still further to the lowest Abyss, the seat of the Prince of Darkness, to destroy the very root of demonic evil, the that which had had the power to appear to it above as the Tree of Life itself. Here is the limit of the sensible universe depth-wards.

When it is said that the Mind destroys these roots, we are told it signifies that it has reached a stage of universal purification, when its sole will is to be united with the Aroh-Good alone. But between it and this supreme consumma-tion lies a mystery called the Insensible Essence. It has long reached a state where there is no vision or symbol of any kind.

There is the simple sense of the Insensible—utter negation. This Essence possesses no name that is named on earth or under the earth ; it possesses nothing of nature. It is immaterial, unconscious, lifeless and insensible.

Although the Mind would vanquish it, it will not submit, for it is the final essence of contumacious-ness. Before this mystery of non-being’ can be revealed, the final resurrection must take place ; that is to say, apparently, the Mind whose purified nature first included as far as the purgatorial realms only, must now extend itself to the whole sensible universe below as well as above.

It therefore once more begins its ascent from the very ground of what it has thought to be non-being. Thereon begins the final ascension and resurrection. As it mounts it sees all those that it had slain lying dead before it.

Together with its supreme yearning to become the Father, there arises in it an overwhelming love to have mercy on the slain and raise them from the dead. It would now extend its goodness to all, including the evil and ‘ make them all like unto itself.’ Thereon a wondrous voice is heard : “Come from the four winds, O Breath, and breathe upon those slain that they may live!”

The resurrection is consummated ; the slain are raised and draw nigh the Divine Mind, who greets them with the words : “Ye are my brethren : for truly are ye bone of my bones, and flesh of my flesh.” They are thus united with Him that they may ascend with Him.

Then are all His limbs gathered together and He has united to Himself all minds in the universe. Thus made whole He contemplates the Essence Above, the Light of the Divine. Nay more, He descends again below all essences, and there now sees that what He had before resurrection ‘ sensed’ as the Insensible, is the very same one Essence of the Divine He had seen above, and so he cries aloud : ” If I ascend up into heaven Thou art there, and if I descend to hell there also art Thou.

And if I raise the wings of my understanding like those of the eagle, and dwell in the uttermost parts of the sea, even there shall Thy hand lead me, and Thy right hand shall hold me.” With this Universal Essence then at last is the Divine Mind united and embraces all in itself. It now no longer ascends or descends, for it is all-containing.

Time has also now ceased for it. The Mind has even left the name of Christ, for it has transcended distinction, name and word. It can no longer be said : ” Father, glorify Thy Son, that Thy Son also may glorify Thee,” for all distinction of glorifier and glorified has passed away. Nay, more, Love the Spirit even, in any sense of dis-tinction between lover and beloved, is transcended by perfect Minds.”

For whom should they glorify, as the Good is in them and they in it ? granting it correct to use the expressions in it and in them, for one is the nature and one the person of them and of it; granting it correct to use the terms of them and of it.

Neither will they any longer be named heirs, for distinction is blotted out from them, and when there is no distinction, who can inherit from another? Come now therefore, and let us glorify with unutterable glory the Mind which no longer glorifies but is glorified.” This consummation, however, is by no means a monotonous sameness of sheer unity.

It is the prelude to the creation of a new and better universe. For now is the Mind united to the creative power of Divinity. ” It will thus begin, by a new and holy brood-ing, to create a new world, and will create a new man in its image, imageless, and according to its likeness likenessless. It will mete out heaven with its span, and will measure the dust of the earth with its measure ; it will number the drops of the sea, and weigh the mountains in a scale.

And who will speak of it, that cannot be spoken ? or name it, that cannot be named ? Let us, with the apostle, marvel at a mystery and say : Oh the depth and the riches, the wisdom and understanding, above the name of Divinity, of the Perfect Mind when perfected. For man cannot comprehend its judgments, and its ways are inscrutable. For who hath known its mind? or who hath been its counsellor? “

Gnosis is the life of the heart through God , and the turning away of one ‘ s inmost thoughts from all that is not God .

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Gnosis secret information, Secret teachings, Knowledge of this treasure, and its owners, has been lost, Supermind lends itself to the action of the inferior instruments: it is always there indeed at the core as a secret support of their operations, Gnostic Visions: Uncovering the Greatest Secret of the Ancient World

Gnosis secret information, Secret teachings, Knowledge of this treasure, and its owners, has been lost, Supermind lends itself to the action of the inferior instruments: it is always there indeed at the core as a secret support of their operations, Gnostic Visions: Uncovering the Greatest Secret of the Ancient World

Gnostic Visions: Uncovering the Greatest Secret of the Ancient World

The basic tenet of Gnosticism (the name derives from the Greek gnosis, knowledge) is that the divine is present within every individual, and that the way to achieve union with the divine is through personal gnosis or self-exploration.

The Gnostics thought that Evil was not so much a negative quality – an absence – as a positive one. They believed that the world that resulted from the emanations of God (which they called aeons) was a purely spiritual world, which they called the Pleroma. The material world – which included the human body – was the creation of a Demiurge, a rival of God. Some of the radiance from God, sparks of the divine, had become trapped in parts of this material world; in a human being the Soul was one of these sparks. If it were to be freed from the trap or prison of the material world and to rejoin the purely spiritual world, it needed a special and esoteric knowledge or gnosis – hence the word given to this philosophy.

“The meaning of the term Gnosis or Knowledge, as applied to a system of philosophy, may be illustrated by the language of Plato towards the end of the fifth book of the Republic, in which he distinguishes between knowledge (gnosis) and opinion (darn) as being concerned respectively with the real (to on) and the apparent (to pltainomenon).”

This knowledge differs in name only from that `wisdom’ (sophia) which Aristotle tells us is by common consent admitted to consist in a knowledge of First Causes or Principles.”

Secret teachings

Jesus was indeed able to create many miracles that were meant to be shared. We would note at this point that the ability to heal and transmute matter with energy from his hands is only just now being rediscovered on this planet. This is unfortunate since it was a legacy that he left for you all. These skills originally were meant to be included in a book of his teachings that was later manipulated, edited, and amended until they were almost unrecognisable.

The men in power after Jesus’ death were upset by the possibility that everyone might have access to this information and believed that allowing the ‘common man’ to have such powerful knowledge would lessen their grip on the populations. The information mysteriously disappeared and is known in full to only a handful of people on this planet.

There has been much of this kind of knowledge given through each of these divine ones—these beings with what you call c/iris! energy. Yet in every case, those who followed have disregarded the wishes of the divine messenger-teachers and have instead jealously guarded this information for their small and elite inner groups that reside within the larger religious group. What kind of world would this have been right now had you been able to access this ability to heal without potentially harmful chemicals or unnecessary surgical intrusion? What if the passionate displays of weather on this planet could be soothed into a calmer and less destructive version? All these things would have been possible with the teachings that were left behind.

The ancient knowledge, which was your rightful legacy, has been lost to you both through sup-pression by those who longed to keep the power in their hands and by the annihilation of civilisa-tions with a more highly developed technology and social order than you can imagine.

“Knowledge of this treasure, and its owners, has been lost”.

There have been many teachers—male and female—who had the Christ energy and even now there are the remnants of ancient sects and orders throughout the world who have carefully kept these scrolls, tablets, or other written records in secret places known only to a handful of their followers in each century.

This was meant to be a legacy for all of you that would have radically altered your understanding of love, wholeness, and the interconnectedness of all life forms on this planet. But we must ask you in truth—if you had all of this knowledge available to you, would it be used correctly and for the good of all life-forms?

The true gnostic is one who knows the inner or hidden unveiled revelation and who also understands the outer or published veiled revelation. He is not one who has discovered the truth of himself by his own unaided reflection, but one to whom the disclosures of the inner world are known and become understandable.

Finally, this invisible world is inaccessible to us of our natural normal selves, and can be disclosed to us only by revelation, then spiritual knowledge or gnosis has for its object nothing else but revelation. It thus follows that the possession of gnosis means the ability to receive and understand revelation.

“In a general way there was a persistent conviction that redemption and salvation depend on the revelation of certain truths, knowledge of the gods, of the world and of our own personality, and piety became gnosis.” But to discover what gnosis meant for the best of its adherents in the non-Christian world, we must turn to the writings of the ancient mystze and let them speak for themselves. Gnosis is necessarily gnosis of something—but of what? The answer given both by the lofty Trismegistic literature and by the popular Magic Papyri, as indeed by the majority of our sources, is identical: it is finally gnosis of God. Gnosis is not intellectual knowledge; it is conceived of rather as power or virtue.

It is here quite evident that gnosis is a gift, a grace of the spirit; so, though the gift itself is from God, the light of it could be handed on, for spirit lives by giving. ” Fill me with Thy power and with this grace of Thine, that I may give the light to those in ignorance”; thus prays the suppliant for gnosis. It is also evident that mind is spiritual intuitive mind, the human counterpart of that Mind or Divine Monad in which wo are to be dowsed or baptised, according to the doctrine of the treatise called The Cup, and that the whole conception of gnosis is due to religion, and not to philosophy. Salvation by gnosis is the making whole, a spiritual completion or fulfilment, of the nature of apotheosis or theitais, that is of transfiguration from the life of separation into the self-sufficient divine life.

The kingdom is like a man who had a [hidden] treasure in his field without knowing it.

This, however, ‘is not the case. The gospel is not the kingdom ; it is only a part of the property belonging to the kingdom. It is emphatically ” the gospel of the kingdom.” The whole phraseology of the other parables in the chapter confirms this opinion. That saying of Jesus, also, ” The kingdom of heaven is within you, explains this, though it is often badly interpreted. It ought to be, “The kingdom of heaven is among you ; ” that is, Christ and his disciples were among them ; yet they did not recognize them as the true kingdom of God. Christ’s kingdom is not of this world. Where he appeared as their King, they did not know him as such ; and, therefore, they did not know his disciples either. The kingdom of God did not come with observation—with worldly pomp and splendour. Christ was not known by the world as the King of saints, and neither were his disciples known as the true subjects of his kingdom. Therefore, this kingdom was among them ; for as it consists of Christ the King and his people, the subjects, it could not be said to be within them. The parable of the seed, recorded in verse 24, is an illustration. The seed is not the kingdom ; it is the gospel of the kingdom; preached for the setting up of the kingdom and its progress. The seed is not the kingdom, nor is the kingdom like seed. There is something in the kingdom like a man sowing sad. The seed is the word—the sower is the Son of Man ; and, like as a man sows seed in order to increase his produce, so the Son of Man sowed the seed of the word, the gospel of his kingdom, in order to increase that kingdom with the fruit it was to produce, which is believers, the subjects of the kingdom of heaven;

“Again” (verse 44), “the kingdom of heaven is like unto treasure hid in a field,” &c. Now the treasure here mentioned is not the kingdom ; nor is the kingdom like treasure. But there is something in this kingdom like a man finding treasure in a field in which he was digging, without looking for the treasure.

The man is labouring in the field of another, in the ordinary way, not expecting any hidden treasure to rise up as he is digging or tilling the field; but, as soon as be turns up the hidden, unexpected treasure, his joy is so great, he conceals it ; and, though he has not immediately at band as much money as will buy the field, and as there is no other way he can get at the treasure, be goes his way, sells all he has, and buys the field, and then he has secured the treasure.

So the good news about Christ is treasure; and many a man finds it when he is neither looking for it, nor desires it. He may be a man of the world, minding earthly things; seeking what he shall eat and what he shall drink, and wherewithal he shall be clothed; and of the one thing needful entirely careless ; but, in a wonderfully providential way, the Lord brings him to see the Saviour.

In his pursuit after earth, the treasure of the gospel turns up ; he finds Jesus, and, such riches being so unexpected, his joy is great. Ile sells all; that is, he throws away all his own righteousness, which he now counts filthy rags, dross, and dung, and he rejoices in Christ, the greatest treasure. Verse 45.—” Again, the kingdom of heaven is like unto a merchantman seeking goodly pearls.

In this parable, also, there is something in the kingdom of heaven like a man seeking goodly pearls, although the kingdom itself is not the goodly pearls. And here we ask, Where is the difference between this and the last parable? In the one, the man finds the treasure when he is not seeking it. His heart was entirely bent on this world ; and the Lord, in a providential and unexpected way, brings him to Christ. But in the other, we have a man concerned about salvation, earnestly seeking the way to heaven. He knows that the soul is valuable, and he knows the danger of being lost; and he is endeavouring, by the keeping of the law, to buy the pearl to earn salvation.

Is there some connection between siddhis and Gnosis?

The Khecarividyā mentions liberation-in-life twice. In both instances (2.7 and 2.14), the yogin becomes a Siva, liberated-in-life by drinking the supreme nectar (paramrta) at the aperture of Brahma. The drinking of nectar, which results from the practice of khecarimudrci, brings about a large number of supernatural effects (siddhi). This indicates that the attainment of siddhis was of primary importance to the author. Furthermore, the notion of samadhi (unmani and Jaya) is men-tioned several times, but only in passing.” Within the broader context of the visualization practices and the emphasis on drinking nectar, samadhi is presented more like a supernatural effect (siddhi) than an auxiliary in a system of yoga. The absence of descriptions of the liberated yogin in a hypometabolic state further suggests that samadhi is incidental to the main transformative processes of rais-ing kundalini and drinking nectar. Like earlier Saivasiddhanta traditions, the Khecarividya (3.48-54ab) also teaches yogic suicide so that the yogin may cast off his body and become like Siva.

The overmind gnosis is in contact and communication with the supermind above . … in its higher and lower functions , acting in the one case as a passage leading into or in communication with the Supermind beyond , and in the other as a veil …

Gnosis emerges in the material nature . It is by the continuous working of the Supermind in the principles of Inconscience and Ignorance that there can be a total conversion of the realities of the universe . It is the supreme Supramental Gnosis …

Supermind and Spirit Supermind or gnosis is the characteristic , illumined , significant action of SPIRIT in its own native reality.

Mind is not in possession of truth . It is only its ignorant seeker . Beyond Mind is the Supermind , the gnostic power of consciousness , which is in eternal possession of the Truth . This Supermind is the Superman , according to Sri Aurobindo .

This overmind leads to the emergence of the Supermind . The evolving mind thus passing through these strata reaches the Supermind . Such a mind is the most perfect attainable , which Aurobindo calls ‘ the gnostic state ‘.

The life of the gnostic being is the spiritual life that embodies the consciousness of the supreme Reality, Sachchidananda. The Supermind takes us to the threshold of the Supreme Being and makes us aware of the higher Reality in its magnificent light and illumination. Thus the gnostic being is established in the consciousness of the Supreme Being thereby making the spiritual being the highest being possible on earth.

Sri Aurobindo ‘ s Integral Yoga aims at a spiritual life of man and collectivity but this also includes mental and physical life in a transformed state . Integral Yoga aims not at an ethics of religion but a spiritualization of the whole race , the birth of a race of gnostic beings.

Thus the real purpose of integral Yoga is to find and establish a new power of action. It is concerned with the salvation of the whole world. It is for the harmony of all external as well as internal.

The aim of integral yoga is different from that of other yogas. Hatha Yoga aims at the conquest of the life and the body. The ideal of Raja Yoga is the liberatior and perfection of the mental being by the mastery of the whole range of thought and consciousness and control of the emotional and sensational life.

Ascent and Descent

Thus integral Yoga is not achieved by ascent alone. It is not concerned simply with individual liberation. It is not only a way of individual evolution but also a method of social development. It aims at defmite change in the entire earth-consciousness through a descent of the higher powers upon earth. Hence the descent is most important in integral Yoga. It is the key to spiritual and supramental transfor-mation. Thus integral Yoga proceeds by a double method of ascent and descent. The sacrifice of love, of knowledge and of works is the way of this triple ascent. The descent follows the absolute consecration. This descent, Sri Aurobindo points out, is not realization, since, according to him, “Realization by itself does not necessarily transform the being as a whole; it may bring only an opening or heightening or widening of consciousness at the top.’

A Universal Method

The method of Yoga is universal. It is accessible everywhere and to every one who is prepared to bear the ordeal. What fundamentally matters in Yoga is not the Hindu or the Western outlook, but the psychic turn, the spiritual urge, and these are the same everywhere. The doubts of the Western psychologists like Sigmund Freud and Prof. Leuba, among many others, are based on misunderstanding of the nature and method of Yoga. The followers of this path should have the best that is found in the East or the West. To quote Sri Aurobindo again, -They will adopt in its heart of meaning the inward view of the East which bids man seek the secret of his destiny and salvation within; but also they will accept, though with a different turn given to it, the importance which the West rightly attaches to life and to the making the best we know and can attain the general rule of all life.’ Thus it is quite clear that the aim of integral Yoga is the ascent of humanity into a spiritual age.

However, the question arises, why does the Supermind descend into the mind and how? This question can be answered by showing that the Supermind or the supra-mental Consciousness-Force descends into the mental consciousness for making the latter change. That is, the mental consciousness cannot change unless the Supermind makes changes in it. This is the essence of the idea of the descent of the Supermind.

The Supermind is the higher mind above the Overmind, which is the power of the Spirit such that it has the capacity to change the consciousness at the mental level. The idea of descent involves the following ideas: first, the Supermind has the power to transform the mind and secondly, it is the creative power of the Spirit because of which it can bring the Spirit into the level of the mind, life and matter. The Super-mind is the Consciousness-Force and so it can make the mind transform itself into the superior consciousness. Unless there is pressure from the above there can be no change in the mind and consciousness. Sri Aurobindo writes:

For a real transformation there must be a direct and unveiled intervention from above; there would be necessary too a total submission and surrender of the lower consciousness, a cessation of its insistence, a will in it for its separate law of action to be completely annulled by transformation and lose all rights over our being (Sri Aumbimndo 1973: 922).

The power from above demands a total surrender of the lower consciousness and the cessation of its own power over our being. This is the total surrender of the mind to the Supermind or the Divine Will and Power.

The total transformation to be achieved by the Supermind involves taking the mind to the highest level in consciousness and also conquering the lower consciousness with its limitations and ignorance. The mental consciousness is also called the earth-consciousness (Misra 1957: 317), which is transformed by the Supermind. “As a result of the supramental transformation of the human personality, there will be a radical change in the working of mind, life and body” (Misra 1957: 317). Since this is a total transformation of the lower nature of man, it will lead to the emergence of a new personality called the gnostic personality. The kind of change that can take place is beyond the capacity of the ordinary mind to visualize. It can be taken to be a total change which the Supermind can alone achieve. Sri Aurobindo writes:

Out total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and greater Nature (Sri Aurobindo 1973: 926).

This identification with the “greater Truth and greater Nature” makes the radical transformation possible. In the changed condition, the individual being will be totally identified with the highest being, the Divine Purusha. The individual will be free from the subjection of Nature and will be in attunement with the highest Being, the Spirit. As Sri Aurobindo writes:

In place of the Nature of Ignorance with the individual as its closed field and unconscious or half-conscious instrument, there would be a Supernature of the divine Gnosis and the individual soul would be its conscious, open and free field and instrument.. (Sri Aurobindo 1973: 927).

Aurobindo writes: As we reach in our thought the line at which the evolution of Mind into Overmind passes over into an evolution of Overmind into Supermind, we are faced with a difficulty which amounts to an impossibility. For we are moved to seek for some precise idea, some clear mental description of the supramental or gnostic existence of which evolutionary Nature in the Ignorance is in travail… (Sri Aurobindo 1973: 964).

Such is the effect of the supramental transformation, which will make the individual man a spiritual or gnostic being.

The Transformation of the Mind

The very idea of transformation of the mind is due to Sri Aurobindo’s theory of the evolution of the mind into the Supermind. The main reason for this transformation is that the mind operates at a very low level so that it is incapable of knowing the Reality. Mind and reason is incapable of going beyond the limits within which they operate. They operate within the boundary fixed by Nature.

Mind and the mental being functioning within this boundary so that they fall shoe of the knowledge of the Absolute Reality. Mind and the mental being do not have the capacity to know the Absolute. The Absolute itself remains hidden behind the veil of Ignorance. The mind and reason which are the main features of the mental being fail to penetrate the veil and so are condemned to the domain of the limited knowledge with regard to the Absolute Reality. Mind in a sense is the domain of ignorance. according to Sri Aurobindo. He writes:

Mind k not only capable of ignorance. but. because it acts always partially and by limitation. it worts characteristically as a power of ignorance: it may even and it does forget itself in a complete inconscience. ar nescience… (Sri Aurobindo 2000:625).

Thus mind is a limited force and since it acts within limits it is also the power of ignorance. It cannot make any headway beyond the veil of ignorance. The Supennind in comparison is the power of light and divine power. It is the domain of the divine knowledge and consciousness. It is the supreme Truth-Consciousness, which acts on the mind from above as the source of the mental consciousness.

The supramental consciousness is the fountain head of the conscious-ness at the mental and physical level. It is because the Supermind descends into the lower planes to function within them and make them the instruments of the supramental power. As Sri Aurobindo writes:

Supernind lends itself to the action of the inferior instruments: it is always that indeed at the core as a secret support of their operations (Sri Aurobindo 2000: 625).

This is to suggest that the Supermind works secretly within the lower planes of existence such as the mental, vital and physical. It works below the supramental level because of its involution in the mind, life and matter in the descending order. The Supermind is the transforming power because it has the capacity to rule over the mind and life. Its power comes from the Divine. which is above and beyond the working of the mind and the supermind.

The workings of the Supermind are “merely irradiations of the supermind which accommodate themselves to the limited functioning of the obscure instruments: its own characteristic nature is a gnosis superconscient to mind, life and body. Supermind or gnosis is the characteristic. illumined, significant action of spirit in its native reality” (Sri Aurobindo 2000: 625). Thus. it is the Supermind which ultimately rules over the mind, life and body and transforms them into the instruments of the supramental consciousness.

Still, the Overmind itself, despite containing the first dualisms (or more accurately, not the first dualisms in involution, but the last dualisms to be overcome in evolution’s Refluxing to the supramental Spirit, since the Supermind is not produced by involution but by evolution), is the next-to-highest level that Spirit’s own evolution has produced to date, and is thus a structure of almost infinite grandeur.

Says Aurobindo, “But the Overmind is still a power of llgosmic consciousness, a principle of global knowledge, a delegated light from the supramental Gnosis. When the Overmind descends, the predominance of the centralizing ego-sense is entirely subordinated, lost in largeness of being; a wide cosmic [again, Cosmic perception and feeling of a boundless universal Self and movement replaces it. The source of revelation is not in one’s separate self but in the universal knowledge.” Aurobindo mentions the word “Gnosis.”

As we’ve pointed out, the “gno” in “gnosis” is the same as “kno,” as in “knowledge”; and in Sanskrit, it is jna,” which shows up in the extremely important terms “jnana” and “prajna,” both terms taken by various Buddhist traditions to mean “ultimate nondual knowledge,” “knowledge that is unto Liberation.”

Notice that Aurobindo says that this Overmind Truth knowledge is “delegated”—meaning that it is one step down from Supermind. “Gnosis” or “jnana” is traditionally sourced from the state of turiyatita, or “beyond the fourth” (beyond the Empty Witness—namely, nondual Suchness, or Thusness).

This gnosis, when present in Supermind, is due to the conjoined nondual state. There is another type of nondual awareness—more profound than gnosis, although, as it were, “containing” gnosis as an aspect of itself. But this “higher gnosis” is not merely a state gnosis, but a structure and state gnosis—the nondual gnosis of the Suchness state (the unity of Emptiness and Form) added to a structure comprehension that is literally the fullest of the fullest of all Form possible (because the Supermind has “transcended and included” every structure since the Big Bang).

Typically, when gnosis descends, it is through the filter of what-ever structure, whatever “hidden map,” is present as a lens at what-ever level the individual happens to be when the gnosis is activated—it could be mythic, it could be rational, it could be integral, and so forth—and the person enters a “headless, thoughtless, unity’ state of consciousness, but always as interpreted through its particular hidden map.

But at Supermind, the ‘hidden map” is. for the first time, the absolute leading edge evolution itself—the fullest of the fullest Form anywhere in existence—and thus is, moment to moment, the most complete knowledge available to consciousness in general. This ‘all-structure gnosis” reverberates throughout the known world with a thunderous and electric inclusivity, sweeping up every single thing and event in the known Kosmos into its all-permeating embrace.

This is a gnosis unlike any that have ever appeared before (although, in-deed, there have been various types of “leading-edge gnosis” in the past, which occurred whenever thew-war-level experiencing gnosis, or jnana, was also the highest structure-level that evolution had achieved at that time—whether it was mythic or rational or pluralistic, and so forth). But Supermind is today’s ultimate leading edge, and thus the level that holds this honor in today’s world.

And—to return to the specific point at hand—the Overmind, as one mere step away from Supermind, shines via a “delegated’ (or one-step-down) version of such. This means that certain fundamental dualisms are in place, in particular, as noted, the dualisms of the 4 quadrants (subject versus object and singular versus plural), which, when seen as Spirit’s own ornaments, become the abundantly creative forms through which a Kosmos is manifested, but when viewed apart from Spirit, are the root sources of maya, illusion, and delusory finite awareness.

Overall, the difference between “ignorance” and “Enlightenment” at the Over level is relatively small indeed; especially when conjoined with the Empty Witness state, the resulting “jnana samadhi” (True-Self awareness) is but a small step from “sahaja samadhi” (nominal spontaneous Suchness awareness).

With the Overmind, the big blue pancake has already collapsed and is in the process of falling straight for your headless condition at a very accelerated rate. One of the most notable features of Overmind is its almost constant “awareness of awareness” (which becomes a 24/7 given at Supermind: and again, not necessarily as a highly self-reflexive, constant self-staring. but as an ever-present background Consciousness embracing All).

The Transformation of the Mind

The very idea of transformation of the mind is due to Sri Aurobindo’s theory of the evolution of the mind into the Supermind. The main reason for this transformation is that the mind operates at a very low level so that it is incapable of knowing the Reality. Mind and reason is incapable of going beyond the limits within which they operate. They operate within the boundary fixed by Nature.

Mind and the mental being functioning within this boundary so that they fall short of the knowledge of the Absolute Reality. Mind and the mental being do not have the capacity to know the Absolute. The Absolute itself remains hidden behind the veil of Ignorance. The mind and reason which are the main features of the mental being fail to penetrate the veil and so are condemned to the domain of the limited knowledge with regard to the Absolute Reality. Mind in a sense is the domain of ignorance. according to Sri Aurobindo. He writes:

Mind is not only capabk of ignorance. but. because it acts always partially and by limitation. it works characteristically as a power of ignorance: it may nen and it does forget itself in a complete inconscience. or nrscience… (Sri Aurobindo 2000 625). Thus mind is a limited force and since it acts within limits it is also the power of ignorance. It cannot make any headway beyond the veil of ignorance. The Supermind in comparison is the power of light and divine power. It is the domain of the divine knowledge and consciousness. It is the supreme Truth-Consciousness. which acts on the mind from above as the source of the mental consciousness. The supramental consciousness is the fountain head of the conscious-ness at the mental and physical kvel. It is because the Supermind descent into the lower planes to function within them and make them the instruments of the supramental power. As Sri Aurobindo writes:

Supermind lends itself to the action of the inferior instruments: it is always there indeed at the core as a secret support of their operations (Sri Aurobindo 2000:6251.

This is to suggest that the Supermind works secretly within the lower planes of existence such as the mental, vital and physical. It works below the supramental level because of its involution in the mind. life and matter in the descending order. The Supermind is the transforming power because it has the capacity to rule over the mind and life. Its power comes from the Divine. which is above and beyond the working of the mind and the supermind. The workings of the Supermind are “merely irradiations of the supermind which accommodate themselves to the limited functioning of the obscure instruments: its own characteristic nature is a gnosis superconscient to mind. life and body. Supermind or gnosis is the characteristic. illumined, significant action of spirit in its native reality” (Sri Aurobindo 2000: 625). Thus, it is the Supermind which ultimately rules over the mind, life and body and transforms them into the instruments of the supramental consciousness.

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The Power of Gnosis (Knowledge). No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us. We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, and we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.

The Power of Gnosis (Knowledge). No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us. We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, and we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.

The entrance on the pathway of the gnosis is called a’ going home

The secret of the Gnostic-Hermetic transformation does not come from the books (such as this one) or maps or drawings of others, but from our own personal self-awakening.

Ancient authors declare that the true Philosopher’s Stone, to be coveted by all, was the new life in Christ Jesus.’ Only by victory over Self could any win victory over nature. To the selfish and the godless no secrets would be revealed.

In the Egyptian system of the Five Bodies, we find a metaphor for alchemical work. The separated elements —Earth, Air, Fire and Water—symbolized by the four lower bodies, are refined and realigned into the reality of the Fifth the indestructible Diamond Self, the Philosopher’s Stone—the symbol of unity and realization.

No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us.

We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, [andj we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.

In addition , this pure gnostic energy is present in all life forms as a latent source – potential of subde depth – radiance , though absent in its manifest , actualized dimensions . It is this inner seed – core of enlightened energy or ” Buddha – nature or Christ Consciousness.

Therefore, Finding Your Benben Stone, is about your experience of Gnosis or a spiritual self-awakening unto the Great Cosmic Creator. This spiritual self-awakening unto Christ (KRST) Consciousness was called by the Gnostics “Gnosis,” which is true so-called salvation. The Old Testament scribes wrote about the “the Lord” as one’s “light” and “salvation,” which is an illustration of Gnosis, “The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?” (Psalm 27:1, KJV). Here the authors are esoterically saying that “the LORD” is without evocation a subconscious mind, which is your “light” of Truth that leads you into enlightenment or Gnosis revelations and experiences.

The benben stone in Egypt represents a parallel to the “philosopher’s stone” of Western alchemy.

This stone has not only the power of transmuting any imperfect earthy matter into its utmost degree of perfec-tion, and can convert the basest metals into gold, flints into stone, but it has still more occult virtues, when the arcana have been entered into by the choice fathers of her-metic mysteries. The vegetable stone has power over the natures of man, beast, fowls, fishes, and all kinds of trees and plants, to make them flourish and bear fruit at any time, The magical stone discovers any person wherever he is con-cealed ; while the angelical stone gives the apparitions of angels, and a power of conversing with them.

The .Alchymists attributed to the philosopher’s stone three essential properties ; the changing of the viler metals into silver and gold, the curing of all diseases, and the prolonging of human life beyond its natural limits. But, although all of them are agreed as to its power of changing other metals into gold, there is a remarkable discrepancy among them as to the proportions necessary to be employed to produce this transmutation.

Basil Valentine says, ” that he who possesses the philosopher’s stone will never be attacked by sickness or infirmities, until the last hour which has been assigned to him by the King of Heaven.” But all the adepts were not content with limiting the powers of this medi-cine to the prolonging of life, in unbroken health and vigour, to the extreme of its natural limits.

Sufis have mastered the alchemy of the heart, through which the energy of love transforms the individual to reveal the light hidden within the darkness of the nafs or lower self. “The Light of the Heart”) for working with the chambers of the heart to effect an inner transformation that gives the wayfarer access to the light of his true nature. This work clots not belong just to the individual, but can have a direct relationship to the whole of creation and the heart of the world. Once we recognise the mysterious connection between our own innermost essence and the Soul of the World, we can use the tools of inner transformation to work directly with the Soul of the World, to help the anima mtmdi reveal its divine light and awaken.

As a result of Jung’s writings on alchemy, we have begun to understand the nature of the inner alchemical work. The work on the alchemical lead—the prima materia, that which is “glorious and vile, precious and of small account and is found everywhere”‘—is the work on the shadow, the rejected and unacknowledged parts of our psyche.

The philosopher’s stone, the gold made from the lead, is our own true nature, the Self. Rather than a transcendent, disembodied divinity, alchemy reveals a divine light that exists in the very depths of our psyche.

This light hidden in darkness, the lumen naturae, is also our instinctual self and natural way of being, which until it is revealed is covered over by patterns of conditioning and the layers of the false self.

What is the difference between the light discovered in the depths of the psyche and the light of our transcendent divine Self glimpsed in meditation or other experiences? it is the same light experienced in different ways. The Sufis know that the Beloved, the source of all light, has both an immanent and a transcendent qual-ity. He whom we love is both ‘nearer to him than his jugular vein” and “beyond even his idea of the beyond.”

The Self, “larger than large and smaller than small,” has the same dual quality. The yogi deep in meditation and the alchemist in his laboratory are seeking the same light, the same divine nature. Everything that we experience has a dual nature, a masculine and a feminine aspect, and the same is true of the light of the Self.

It can be experienced in its mas-culine form as a pure transcendent light, consciousness without the constrictions of the psyche or the physical world. In meditation we can first glimpse and then rest in our eternal and infinite nature, and come to know a reality not defined or constricted by our body or the manifest world.

This is a reality of light upon light, our colorless and formless essence. We can also come to know our divine nature in its feminine, embodied nature, as the light of being, our natural wisdom, the gold of our true nature. In this light we experience and know the divine within creation, the way our Beloved reveals Himself in a multitude of forms, each form a different expression of H is infinite being. We see how each color, each smell, every taste, even every thought and feeling, is a unique expression of the divine. In this way we come to know Him in His creation in a way that is hidden in the transcendent.

God Is the return to the Self of No-Self, the Ultimate Pursuit of Self-Awakening to obtain the Essense of the God-within, the Central Consciousness, and the Inner Stream from which All Mows, riding the turbulent tides of the Great Illusion, of which the All Is. God Is the Philosophers Stone of No-God, No-Self, sometimes called by their own ego-name, others Olympus, or Mount Mew, or Zion, or Mount Sufferance, which ever the preference of ones’ Iron God-like Will, the Spirit of All Living Beings, several billions of brain-matter crawling the earth, and several billions of God-entities to contend with, all rushing to make their mark in the spacial continuum of times’ lucid transparency. But I dont care for extinction, nor to engulf myself in the extremities of a nirvana you can neither see nor feel, but rather touch the Face of God within the boundaries of this life, living in the limitless everness of forever, to see and feel In this state of perplexed euphoria, the awesome glee in this existence, to glory in the Self of every Self, and whatever tread the path does take, fine in the fundamental belief that I am in fact touching the Grace of God right now, in every particular moment, the Diamond Eye clarifying each instant It cares to place Itself in -a Human Nirvana far beyond the parallels of words that hold no definitive end there Is no end, nothing to submit to, but the endless beginnings super-imposed In the vast beginningless universe content to be devoured by a Diamond Eye in the Skull of Eternity. To be of a God, of an Essense, further than the Word can tell; the Buddha-God Awakened to wake up.

As long as the true nature of man is not known, his lower interests are mistaken for his higher ones. Scientific attainments are often only used for the purpose. of obtaining the power to speculate on the ignorance of those that have no such intellectual acquirements, and by taking advantage of their beliefs to obtain money awl material comfort. Such scientific attainments may be good for such purposes, but they retard the progress of an in a spiritual direction, because they make men more ‘selfish, and cause them to worship matter ; they are therefore— -to say th.e least—useless for the only true and. permanent interest of man,

“We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (1 Cor. 2:7)

The gnostic said, “ Whenever the gnostic comes to know the universal , nothing remains hidden from him. The realization of gnosis meant access to the hidden world. The Gnostics were knowers; they were a people who knew not believed in the reality of the divine spirit. They were a people who had rituals in which profound spiritual experiences took place, of which the visionary experience of knowledge was a central factor. Thus, it is this experience of knowledge that not only categorizes the Gnostic tradition, but defines it. To the Gnostics, the attainment of such knowledge always constituted the supreme achievement of human life.

It must be noted that the source of this ‘Thirst of knowledge” is the creativeness of the Cosmic Magnet, which “impels humanity toward Truth”t. Moreover, N. Roerich believes that in the seed of the spirit lives the realization of knowledge, i.e., it contains the possibility of understanding the cosmos: “Spirit, in thy essence thou hest revealed the beauty of sacred knowledge”

This knowledge hidden in the seed of the spirit inclines one toward Infinity, and the important thing is that the spirit has to strive for the realization of all the subtle principles in order to attain higher knowledge, because through knowledge man can find access to higher spheres. N. Roerich stresses that the quest of truth opens “limitless vistas for the sacred union with the Supreme”.

On the one hand, Infinity is unknown in the world and cannot be perceived from it; therefore revelation is needed. Its bearer is a messenger from the world of light who penetrates the barriers of the spheres, awakens the spirit and imparts to it the saving knowledge “from without”. Knowledge thus revealed, called “the sacred knowledge”, “unlimited knowledge”, comprises everything.

On the practical side, however, it is more particularly “knowledge of the way”, namely the way of the individual spirit out of the world. Equipped with this gnosis, the individual spirit after death travels upwards. Thus, the individual spirit becomes reunited with Infinity. On the other hand, the “sacred union with the Supreme” through knowledge comes from within, because “… every […] knowledge comes from within”. Let us note, at once, the very meaning of the word within.

According to theosophical interpretation, knowledge hidden in the seed of the spirit is comprised of former accumulations: “The stratification of observations over the extent of many lives, laid in the depths of consciousness, is called dormant wisdom”. If these accumulations, called dormant wisdom, are insufficient, it is impossible to achieve enlightenment. Consequently, ascending the steps of evolution, the best attainment of the human spirit is the development of the hidden forces and accumulation of new knowledge which brings the realization of Infinity: “… ascent is the page of wisdom on which is traced the entire power of Cosmos and the manifestation of motion”.

When humanity will realize the great unity between Infinity and the particles, it will acquire “[the] highest wisdom of Infinity, the rays of which play on the Lotus of Consciousness”. We may say that the principal aim of the Roerichs’ doctrine is the perfection of knowledge as a means to becoming one with the source of life. The ultimate “object” of knowledge is Infinity: its event in the spirit transforms the knower himself by making him a partaker in Infinity.

Thus, the knowledge is not only an instrument of salvation but itself the very form in which the goal of salvation, i.e., ultimate perfection,’ is possessed. To this must be added that the Roerichs exclude the possibility of ever achieving absolute knowledge, and therein they see the entire grandeur of life: with every new improvement, with each higher evolution of humanity, with each succeeding cycle of our planet, knowledge will be higher and more complete, and so on into Infinity.

In addition, most Gnostic texts and sys-tems reflect a belief in a proliferated array of intermediary beings who inhabit the cosmos between the Pleroma and the earthly realm of humanity. Though the Gnostics understood hu-manity to be trapped within the physical body, the human spirit is understood to be part of the ultimate spiritual reality (the Heron= and/ or the ultimate God).

This entrapment is usu-ally understood as ignorance or sleep, but not as sin. In order for the human spirit to find sal-vation, it needs to be awakened and delivered from its ignorance by recovering the knowledge (gnosis) of its true self as part of the Pleroma or ultimate God. Thus, the ultimate God sent a redeemer from the Pleroma to bring knowledge to imprisoned human spirits.

Although this redeemer figure can be variously described in Gnostic texts (e.g., as Seth), the majority of the Christian Gnostic texts, of course, identify the redeemer figure with the Christ. Christ then taught the Gnostic “elect.” through “revelation discourses’ the truth about reality and salva-tion. Since the body is evil, Gnostics believed Christ’s human form was docetic (i.e., only appearing human), and thus did not actually die on the cross—a substitute died at the hands of the inferior god and its intermediary powers.

The Gnostics, according to their own writ-ings, tended very strongly to an ascetic lifestyle. The denial of the reality and importance of the human body is the appropriate response for those who know the true character of salvation and the Plcroma.

It seems to me, remains uncomfortably trapped within a fundamental dualism that sees human life as constructed from irreconcilable antinomies: flesh and spirit, evolution and creation, the body struggling to differentiate itself from its animal roots, and the divine spark donated from above.

“Struggle between the flesh and the spirit, rebellion and resistance, reconciliation and submission, and finally — the supreme purpose of the struggle — union with God: this was the ascent taken by Christ, the ascent which he invites us to take as well.”

The path that his Jesus follows towards greater understanding is a way of askesis, of spiritual struggle, that entails divesting the spirit of its encumbrance of flesh. To get nearer to God, you have to get further away from the human condition.

In order to mount to the Cross, the summit of sacrifice, and to God, the summit of immateriality, Christ passed through all the stages, which the man who struggles passes through.’ This path of spiritual ascent is always from the material to the immaterial” and from the flesh to the spirit. The ‘Last Temptation’ is the culmination of this process and the final and ultimate rejection of the domain of the senses, the realm of the flesh and the world of common human destiny. But this seems to be a betrayal of the principle of incarnation, since it shows Jesus unable to reconcile godliness and life in the body. As Macqarrie says, ‘to save the whole of man Christ must have taken on the whole of man’.

The message of the Buddha’, says Carnegie Samuel Calians, ‘is to free oneself from fear and hope by giving up desire.

Kazantzakis . . . considered humanity’s greatest duty to be the transubstantiation of all matter into spirit, an idea drawn predominantly from Buddha and from Bergson’s immanent life force, the élan vital, which seeks freedom from material obstruction and imprisonment.

The arrival of the apostles signals the breaking of the spell, the enchantment dissolved and the illusion revealed. The guardian angel was Satan. Jesus completes his final cry, and empties himself into the death of the cross. Both the passion, and the novel, are ‘accomplished’.

You now have scientists in your world who are recognising that your body-circuitry, the ‘wiring up’ of all of your functions, has somehow been incomplete. This disconnected wiring, related to your not-fully-functioning DNA strands, has been explored in depth in other books and we would urge you to read further on this subject.

Why have we brought this up? It is to point out that the nature of human bodies contains faulty wiring and incomplete memories of who you are in creation and what magical creation abilities you have. Jesus fell into this human body trap from the moment he incarnated into a body and was immediately subject to limitations and emo-tions such as doubt and fear that do not exist in a non-incarnational form.

The ancient Gnostics responded to experiences of divine transcendence by concluding that the world itself is an alien and wicked place, the creation not of the true god of the Beyond but of an evil divinity, or of divine “lowly powers?’

Into this world each human spirit (pneuma) has strayed from its true source, but escape from alienation in the prison of the world and return to the true god of the Beyond is possible. At the individual level the imprisoning element is not just the body but also the soul, because for the Gnostics, Hans Jonas explains, not only the body but also the soul “is a product of the cosmic powers,” so that through both “his body and his soul man is a part of the world and subjected to [worldly fate].” However, enclosed in the soul “is the spirit, or pneuma' (called also thespark’), a portion of the divine substance from beyond which has fallen into the world.”

Salvation of one’s spirit—one’s spark of true divinity—may be attained by gaining correct knowledge (gnosis): knowledge about the pneuma imprisoned in each human being, knowledge about the true god of the Beyond and of the nature and origins of our worldly prison, and knowledge of the methods or techniques that, when practiced, will ensure deliverance.

Gnostic writings envision the cosmos as a vast prison , of which the earth is the deepest dungeon , in which humans are imprisoned.

Knowledge enables man (that is , the Ophitic Gnostic) to reach back to the prime godhead.

The most significant aspects of these beliefs were firstly dualism — the idea that cosmic forces of Light and Darkness, Order and Chaos, were eternally ranged against each other; and secondly the existence of secret and mysterious powers, which could be made available to initiates who were shown how to acquire them by those who had already found the keys to their secret doors.

Spirit and matter were incompatible and irreconcilable — but somehow artificially emulsified here on earth, like oil and water, and always seeking ways to escape from each other. Light was conceived of as being trapped in darkness: spirit was imprisoned in matter. The Gnostic and the Hermeticist sought in their different ways to find the secret of releasing them — only then, so they believed, would true freedom, happiness and everlasting life be attainable.

After this divine substance fell to Earth , the Archons deliberately created human beings in order to imprison the spirit. The process of self – discovery begins as a person experiences the anguish and terror of the human condition.

Although he is immersed in a dimension of infinity, he is only a human imprisoned in time and space, and it is this conflict that defines his tragedy.

Gnosticism has a characteristic theology, according to which there is a transcendent supreme God beyond the god or powers responsible for the world in which we live. There is in Gnosticism a cosmology that entails a dualist stance, according to which the cosmos, having been created by an inferior power, is a dark prison in which human souls are held captive.

Gnostic anthropology views the essential human being as constituted by an inner self, a divine spark that originated in the transcendent divine world and that can, through gnosis, be released from the cosmic prison and return to its heavenly origin. The human body is part of the cosmic prison from which essential “man” must be redeemed. The notion of release from the cosmic prison entails an eschatology that, in its simplest form, assigns salvation to those with gnosis, and ultimate annihilation to the cosmos and its minions.

Hand in hand with the proclamation of the Pneuma – oáp goes the radical derogation of the flesh by the Gnostic charismatics.

A human being is a divine spark that originated in the transcendent divine world and, by means of gnosis, can be released from the cosmic prison and return to its heavenly origin.

Gnosis – The Secret Teachings of All Ages. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state. Gnosis is a Greek word which means to know. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state? Secret is concerned with this knowledge. What secret knowledge could be any greater than this? HIDDEN KNOWLEDGE-THE KEY THAT UNLOCKS THE SPIRIT

The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state . … Gnosis is a Greek word which means to know.

Gnostics claim to know God and it is reasonable to assume that the Great Secret is concerned with this knowledge.

Secret is concerned with this knowledge. What secret knowledge could be any greater than this? Gnostics have kept the secret alive in their writing, in stories, in mysteries and in parables. This was the way they taught their new initiates, with these stories that were designed to highlight the secret wisdom.

First , gnosis connotes the state of possessing secret , sacred knowledge , and the Greek gnosis , “ knowledge , ” equates a specific kind of knowledge and salvation.

While the Gnostics valued and appreciated the world of the spiritual creator God, they believed that the demiurge had fabricated the material world precisely to prevent humans from understanding and knowing the true creator God. The physi-cal world was a trap that caused a seeming narcosis, or a sleep state, among humans. Gnosis, true knowledge and insight, be-gan when the stupor induced by the demiurge was overcome. That awakening required a savior who would come to release the Gnostics from their stupor of materiality. The savior’s work was to proclaim the existence of the spiritual world and the reality of the true, spiritual God. This proclamation was a clarion call to throw off the dulling effects of material existence and to begin to pursue the way to true, spiritual knowledge.

HIDDEN KNOWLEDGE-THE KEY THAT UNLOCKS THE SPIRIT

But how to do this? How could the Gnostics transcend their materiality and ascend to the higher, more spiritual world? The demiurge locked their true spiritual selves behind the door of materiality. Once the Gnostics had the proper key to unlock that door, they could enter the truly spiritual world. The key was gnosis, secret and mysterious knowledge.

But what was this hidden knowledge knowledge? Each Gnostic system answered that question in different ways.

True knowledge was deposited in the sacred scriptures, the Bible. So much of Gnostic knowledge emerged from the interpretation of specific biblical passages.

When properly interpreted, these biblical passages (and many others as well) provided the Gnostic with the saving knowledge that would thwart the demiurge.

That knowledge also involved the recognition that the mind needed to be awakened from its material stupor before it could be connected to the truly spiritual world and to the divine mind that created it. Theological anthropology, the religious under-standing of the nature of the human being, provided the rationale. Human beings consisted of body, soul (psyche), and spirit (pneuma).

Gnostics believed that only the spirit, not the soul, could intuit the divine realm. Therefore, the body needed to be trained to submit to the soul, and the soul, in turn, to sub-mit to the spirit, which connected the human to God. Gnostics often described this process as discovering and following a “divine spark” that resided in the person, a divine spirit that, properly understood, would lead to true knowledge of self and of the true God.

To defeat the demiurge and gain access to the divine mind of God, Gnostics also required up-to-date “scientific” knowledge, which they gleaned from cosmology, astrology, demonol-ogy, angelology, medicine, physics, mathematics, geometry, and sophisticated interpretations of the scriptures (remember, the “scientific method,” with its objective proofs and experimenta-tion, was still more than a thousand years in the future.

As for those ignorant unfortunates who were oriented only to the body and the soul, not to the divine spirit, many of them found much to resent in the Gnostic? smug sense of election. Resentment of the Gnostics’ seemingly arrogant presumption, as much as any doctrinal issues, fueled the intense opposition that would eventually drive them underground. Often these themes of the Gnostic call, the spark of knowl-edge, and the Gnostic election coalesce in Gnostic sayings. The following saying from the Gospel ofTbomas reads almost like a Gnostic creed:

Jesus said, if interested people say to you, From where do you comer reply to them, ‘We come from the light, from the place where the light created itself use!! and appeared in its own image.’ If they hey ask futher, Are you the light?’ reply to them, ‘We are its children, and we are the elect of the living Father.’ If they ask you for proof that the Father dwells in you, answer them in this way, It is motion and rest’ ” – THE GOSPEL OF THOMAS

The hytic person was completely oriented toward the mate-rial world. The hylic person had no intimations of the divine spark, could not hear the call of the Savior, and was completely Lacking in the insight or knowledge to begin an ascent toward the divine. The hylics was asleep and unaware, completely en-trapped in the material world. Hylics existed as animated corpses, or as brute beasts, unable to understand either theta-selves or others, and they certainly could not comprehend the nature of God. The psychic person was one step beyond the hylic.

The psychic person had an inkling that the spiritual and divine realm existed. Psychic people knew enough to understand that the material world debilitated them, but not enough to perceive the divine spark, or to hear the call of the Savior, or to begin to ascend. Gnostic Christians considered regular churchgoing Christians to be psychic Christians. The psychic Christians at least knew that there is more to life than mere appearance and materiality, but they did not know how to transcend them. The Gnostic was a pneumatic person.

These people understood their election to ascent; they recognized the interior di-vine spark. They had heard the Savior’s call, and they oriented themselves completely to their ascent to the divine realm. The pneumatics alone understood the true nature of the world as a demiurgk imitation of the true spiritual world of God. They alone pursued the knowledge necmary to progress through the cosmos toward divine union. Gnostics were by nature pneumatics; all other people must be either psychics or hylics.

For our purposes, the defining characteristic of Gnosticism was its focus on the discovery of hidden knowledge and hidden “Truth.

The more general term, gnosis, refers to “knowledge of the divine mysteries reserved for an elite.’ Indeed, for Gnostics, the discovery of secret knowledge was more important than faith and held the ultimate key to spiritual enlightenment.

Luke 11:52 says; “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

Gnosticism. -. the. Search. for. secret. Knowledge. “Gnosticism. is. a. quest. for. redeeming. knowledge. and. a. quest.

Rather than attaining gnosis through a “letting go” (of ego, of attachments, of fear), the Gnostic on the journey to the Pleroma must exert tremendous will and perseverance and obtain special knowledge. The ignorant ones, those who weren’t even aware of the need for gnosis in order to be saved, are doomed to oblivion.

The biggest stumbling block of ancient Gnosticism (or at least of any dogmatic reading of it, whether ancient or modem) was the self-fulfilling alienation built into its very structure. Rather than seeing the universe at root as fundamentally benign—the common perception of the mystic suffused with divine love—the Gnostic perceived it as an enormous illusion that one must see through.

Our souls hunger for a union with the divine and for a sense of wholeness where both feminine and masculine qualities can be embraced. Sophia is still alive in our efforts to find the divine spark amidst the darkness of daily life. The Archons confront us in the form of social strictures and pressures that do not always have our best interests in mind. And the Demiurge lives on when we succumb to rigid concepts of God and religion that haven’t been confirmed by our own living experience.

Many Christians insist that being “born again” is essential for salvation, yet few seem to know what this rebirth entails. It seems to have something to do with “accepting Jesus in your heart,” but is that all?

Does it mean anything more than going to the front of the hall after a moving evangelical performance? Esoteric Christianity also stresses the need to be ‘born again,” but it sees this process as both subtler and more demanding than many believe. According to Boris Mouravieff, the “second birth” requires an enormous amount of work, “much greater than that required for example from the student from the time when he starts his elementary education until he obtains his doctorate. To understand why the ‘second birth” takes so much effort, we might begin by going back to Christ’s famous words: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

The lowest level is that of the fleshly, or, as the King James Version puts it, “carnal” man, the one who is ruled by the body’s desires and aversions: ‘For whereas there is among you envying, and strife, and divisions, are ye not carnal?” (1 Cor. 3:3).

The second level is that of the soul—the parchie, or, as we might say today, the “psychological.” The King James Version translates the Greek word prychikos as ‘natural’ (see, e.g., 1 Cor. 15:44). While this usage may seem misleading, it is less so if we regard this level as being occupied with what is naturally human—the emotions and the intellect. One of the most universal symbols for the psyche is water, an image that reflects the flowing, liquid, turbulent quality of the mind.

The third level is the spiritual (Greek, pneumatilios). The spirit is, to use a contemporary catchword, “transpersonal”: It has to do with the eternal and unchanging, with what is Far beyond mere desires, thoughts, and emotions. More profoundly, it is the true Self, that in us which at the deepest possible level says, “I am.” It is also the part that reaches toward God.

Secret knowledge, which is a meditation technique or prayer that allows one to have a direct experience of God, just as Gnostics have always maintained, but, furthermore, access to God allows one to develop to a much higher spiritual level, attaining the Holy Grail and through that, spiritual immortality. The barriers that prevent one from reaching a higher level of consciousness are a lack of self-awareness and the way the ego defends itself, being the biggest obstacle to the process one has to face. Another obstacle is the lack of a concept to grasp the meaning, and the notion of a bodymind bridged the gap between Western head centred philosophy and the secret process that allows the mental leap to become possible.

The name Gnostic means wisdom, or knowledge, and is derived from the Greek Gnosis. The members of the order claimed to be familiar with the secret doctrines of early Christianity. They interpreted the Christian Mysteries according to pagan symbolism. Their secret information and philosophic tenets they concealed from the profane and taught to a small group only of especially initiated persons.

The Christ is the first Eon or generation; from him proceed others, by syzygies or pairs, till the void be-comes pleroma or fullness. It is not easy to make a statement that will apply equally to, all the heretical gnostics, nor is it easy to say what was their precise meaning, but it is not unlikely that their ‘Eons were personified abstractions, or the intellectual and moral virtues which go to make up the perfect gnostic, or man perfected in the gnosi8 or spiritual science, and their teaching when expressed in plain language, without metaphor, and understood in re-lation to the several processes by which the gnostic is able to arrive at perfect science, was really less a ‘,surd than it would seem. They probably did not differ much, save in their symbolism, from modern transcendentalists. Their genuine successors in history are the old Alchemists, who meant by the philosopher’s stone very much what the gnos-tics meant by the means by which one attains to the rode, or _perfect science.

The Gnostic Jung

To understand being alone in the true sense, is to unlock one of the greatest mysteries of and keys to the heavens … When isolation strikes the heart, it is a sign that the soul is being brought to another test and crossroad of life. The question arises: Will the individual drop the state of consciousness that is causing the aloneness, brought on by the Divine Spirit, allowing its loving hand to caress the heart; or will he seek refuge and comfort from the ruthlessness of Spirit through the material worlds.

Each time the despair came over me, the Spirit was handing me a choice. I could choose to indulge myself in the loneliness and wallow in it, which would not have done my situation any good, or I could set my pain aside and look to what the Spirit was trying to express to me . . . all hopes of happiness seemed to be gone for ever. Then I heard its sweet melody—the sound of the flute—sharply singing in my head. Immediately, the pain and despair left me; instantly, I understood loneliness. The dull pain of isolation was caused by the tight grasp with which I held onto the things of my past, which previously provided me happiness. I had lost all material joys of that lifetime. However, by accepting the greater joys of the Spirit, I was able to accept the universal love of life—even for those who were my captors. In doing so, the fist that tightly held at my heart, loosened its grip, enabling me to become one with the Spirit. Ultimately, we face (God) alone. It is only while alone that we void ourselves of that which we would grasp and cling to, in hopes of gaining happiness. And it is only when we are empty and alone that we can open ourselves entirely to the outpouring of Spirit. When loneliness appears in its foreboding, hooded shroud, know that with it will come a new fulfilment of love and light.

Gnosticism conceived of the true god as purely transcendental, absolutely surpassing the sphere of heimarmene, the sublunar reality where dark powers rule over our bodies. The highest god does not intervene in this world by force, as the demiurge does, but by revealing secret knowledge (gnosis) to remind fallen souls of their divine identities. According to its opponents, Gnosticism connected this view of the world to a soterio-logical determinism. The Gnostics believed they were saved by nature, because of the identity of their souls with the highest god.”) As long as they were in this world, they only had to resist the power of evil that intended to harm them through the body. God was on their side, but they had to suffer the onslaughts of the demiurg until its final defeat.”

Introduction Gnosis, The Divine Redeemer, “What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘

Deliverance from this material world , in other word , can come only by liberating knowledge (gnosis).

Humans are imprisoned in the material universe of fate that the archons control, though we carry within ourselves the leftover sparks of the divine and precosmic Pleroma (Fullness) that existed before the demiurgic construction com-pany took over. Human beings are thus, in essence, absolutely superior to the ecosystem—not stewards or even masters, but strangers in a strange land.

“What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘ The primary polarity of Gnostic psychology is not sin and redemption, but ignorance and }gnosis, forgetting and memory, sleep and the awaken-ing of knowledge. The Gnostic sought the pure signal that overrides the noise and corrosive babel of the world—an ineffable rush tinged with the Platonic exaltation of mind, a first-person encounter with the Logos etched into the heart of the divine self within.

“Having conceived that nothing is impossible to you, consider yourself immortal and able to understand everything, all an, all learning, the temper of every living thing…. Collect in your-self all the sensations of what has been made, of fire and water, dry and wet; and be everywhere at once, on land, in the sea. in heaven; be not yet born, be in the womb, be young, old, dead, beyond death. And when you have understood all these at once—times, places, things, qualities, quantities—then you can understand god.”

On one level, this illumination penetrates to the subtlest spheres of consciousness—the call to “be not yet born” recalls the Zen koan that asks the practitioner to recall her original face, the face “before you were born.” But unlike the Zen quest, which proceeds largely by emptying the mind of its obsession with mental bric-a-brac, the budding Promethean Gnostic is here encouraged just to keep loading it up. Hermes is not told to merge with the great ineffable Oneness, but to expand the conceptual and empirical mind, the mind that knows and understands the things of this world, quantities as well as qualities, information as well as wisdom. Gnosis enables die mystic not only to know God, but to know what God knows. Even more important, this cognitive ecstasy is not characterized as something that happens to the aspirant through God’s infinite grace. but as a feat that the aspirant pro-duces through his own mystical, magical, and intellectual labor—in a word, self-divinization.

“Through [the Demiurge’s] unknowing agency the spiritual seed was implanted in the human soul and body, to be carried there as if in a womb until it had grown sufficiently to receive the Logos. The pneuma sojourns in the world in order to be pre-formed there for the final “information” through the gnosis.”

Theories of Change With God being utterly transcendent and unknowable, all the lower realms basically being corrupted (of which the human body is constructed), and the goal being a complete liberation from it all, the fundamental gnostic theory of change and way to this salvation is centered on the acquisition of “knowledge,” or gnosis. The idea here is that God sends Divine Light down to humans thereby enabling them to share in God’s existence.

Such knowledge from and of God not only liberates one from the body’s corrupting passions, but is itself the “ultimate perfection” that transforms the sou1.

In speaking about the relation between the knower and the known, Jonas writes, “There, the mind is “informed” with the forms it beholds and while it beholds (thinks) them: here, the subject is “transformed” (from “soul” to “spirit”) by the union with a reality that in truth is itself the supreme subject in the situation and strictly speaking never an object at all.”

It is, therefore, by one’s reception of Divine knowledge, that one is called, awakened, and finally liberated from all the lower realms. There are also two additional purposes of this gnosis: it gives a magical quality to make the soul impenetrable and invisible to lower gods; and to give knowledge of how one can force their passage to the higher realms.

Gnostic transformation, which is “long and endless” and often confining but also joyous is therefore rooted in one’s communion with this knowledge. This journey, however, is not considered to be made alone, especially in Christian versions of Gnosticism. A “transcendent savior” is believed to bring this “saving knowledge” from beyond these realms in which humans are imprisoned.

This savior comes to bring liberation and He must descend and “assimilate himself to the forms of cosmic existence and thereby subject himself to its conditions.

Gnostics pretty much have a singular focus when it comes to the aims of their religion. On this, Jonas asserts, “The goal of gnostic striving is the release of the “inner [person]” from the bonds of the world and [her or his] return to [her or his] native realm of light.”

It is to be “reunited with the divine substance’ ;” a breaking through and awakening from the spirit’s slumbering.309 He continues, “It is no exaggeration to say that the discovery of this transcendent inner principle in [humanity] and the supreme concern about its destiny is the very center of gnostic religion.”

Given the realm of prisons that the spirit is enclosed within, both cosmically and anthropologically, the goal is the gnostic ascent is through the concentric circles and one’s self to the beyond where God dwells.

Being a thoroughly dualistic perspective, it is through this ascent, via a series of stages, that the immanence of the spirit attains to the transcendence of God.

This attainment therefore “involves a process of gathering in, of re-collection of what has been so dispersed, and salvation aims at the restoration of the original unity.”

In short, the central spiritual formation goal of gnostic Christianity is a liberation of this imprisoned spirit into the realm of God that is utterly transcendent to and beyond all of creation.

We know that gnostic practices were important since the acquisition of unknowable knowledge of God was considered to come via “sacred and secret lore or through inner illumination,” either directly, or through a savior. Such knowledge, Jonas asserts, was not just related to gnosis, but also to the way of life that gnostics should live. On this, he writes, “On the practical side, however, it is more particularly “knowledge of the way,” namely, of the soul’s way out of the world, comprising the sacramental and magical preparations for its future ascent and the secret names and formulas that force the passage through each sphere.”

The Savior must be born in us as He was born in the world; must put off in us, (by fighting for us against our spiritual enemies,) those evils which He put oft with the maternal human; must be crucified in us to the death, or quiescence of our former life; must resuscitate in divine truth in us, and establish His kingdom of love in us, before we can be fitted for His heavenly kingdom, and before the incarnation of the Divine Human can produce in us its triumphant and eternally saving effects.

Thus shall we recover the image and likeness of God, in Jesus Christ, which can never more be effaced; the external, though distinct in degree, will be united with the internal in cone-sponding harmony, and the church immortal, which now descends from heaven, will establish its dominion with us forever.

Many whom curiosity may incite to contemplate the wonders of the new dispensation, which is gradually diffusing its light through the world, may, for a while, gladly receive the testimony in the imaginative delights of the natural mind, but none can have any part or lot in the benefits of the second advent, who do not undergo the process of the first.

We must die to self, before we can have life in the Lord; we must have genuine truth before we can have heavenly love. The Lord is the way, the truth, and the life, and every one who would participate the life, must, with heartfelt humiliation, apply to the manifested Jeho-vah as the only way which can introduce the sincere penitent to that divine truth which alone can enlighten, and to that divine love, which, in its bosom. contains eternal felicity.

By the external senses, we know this world ; but if they are disordered, they are not the mediums of correct knowledge. Through the mind only can we know a spiritual world, and only as the mind is qualified by spiritual love and thought, can we thus know it.

Thus only can we know the things of that world, as by the bodily senses only do we perceive things of this. To learn the properties of each, we must have the qualifications for each. Spirit is known only through spirit, love through love, and wisdom through wisdom ; as matter and its properties are known through material organs.

The former process is imaged and illustrated in the latter, as the spiritual world is imbodied and represented in the forms and objects of this. Because this world corresponds to that within and above it, and man possesses in his spiritual body, and in the material body which covers the spiritual body, the rudiments of both worlds, therefore he is capa-ble of knowing both worlds, of living in both, and of ascending by an orderly process from one to the other ; from a natural life to a spiritual, and from earth to heaven.

In the spiritual world there is good and there is evil, light and dark-ness; and the more perfectly man follows the light of the spiritual world, by obeying it in the love of it, the more fully are the rudiments of that world within him developed into form and energy ; and the more do they take the ordering and government of the world without.

Each, thus, becomes a more perfect medium of knowing the other. The spiritual descends more and more deeply into the nat-ural man, to arrange, purify, and regenerate it ; the natural, thus transformed and conformed, rises up and calls the spiritual blessed in ascribing the salvation to the Lord. The world without, be-comes, as it were, a mirror in which arc reflected the images of the world within. The forms and qualities of the spiritual world are thus manifested through the natural.

The content of the Gnostic teaching consists of the belief that God is radically transcendent. The God who created the world, the Demiurge, is seen as a lower deity. The highest God has nothing to do with this world, except with human beings. They are bound to him in their deepest selves, but they have forgotten this. It is the task of the Saviour to remind the human beings of their bond with God and thus of their true identity. Moreover he has to overcome the demonic powers which keep human beings imprisoned in this cosmos. For a Gnostic believer, the com-plete realization of redemption consists in the return to God after death (the journey of the soul). Already in this life believers must strive to be free of matter and its passions by following an ascetic lifestyle.

Knowledge in this manner knows where he comes from and where he is going. He knows as one who having been drunk has turned away from his drunkenness, (and) having returned to himself, has set right what are his own’ . Clement of Alexandria provides a summation of Gnostic self-understanding: ‘It is not the bath (washing) alone which makes us free, but also the knowledge: who were we? what have we become? where were we? into what place have we been cast? whither are we hastening? from what are we delivered? what is birth? what is rebirth?’ (Exc. Theod. 78.2; Foerster, Gnosis 1.230). Williams notes that most of the Sethian sources reflect a preoccupation with the question of human nature and human origins. . . . Recovery of an awareness of one's membership in this divine family belongs to the essence of salvation in Sethian traditions' (Sethianism’).

Experience provides a special kind of knowledge that is alive and profound. It does not depend upon books or outside authority of any kind. When one has experienced, one knows. The Greek word Gnosis refers to this special, experiential knowledge, especially in regards to the fundamentals truths of existence. Real Gnosis comes from the conscious experience of the Truth of life, death, and all the mysteries that surround us. By “conscious experience” is meant a form of active, awakened perception that penetrates far more than what is physical.

The consciousness—when awakened—can perceive other dimensions. It is here that real Gnosis begins to bloom in the mind and heart, revealing the truth to the soul. This kind of experience is possible for anyone. It does not matter what one believes, or where one comes from. You can be devoutly religious or deeply independent. yet acquire the personal experience of that which exists beyond the physical senses. Furthermore. it is not necessary to belong to any group or promise anything to anyone. And, even more scandalous, you do not have to pay anyone any money. Despite the outrageous demands of thousands of “spiritual” groups and teachers, you can experience and know the truth even if financially poor. Real Gnosis is for anyone who is willing to make the effort in themselves.

In order to arrive at the experience of the truth. there are required steps. Everything in nature works according to laws, and not according to our convenience. This is where most people become diverted from the truth: the truth does not comfort our illusions or accommodate our attachments. Therefore, due to fear and the desire for security, most people avoid the troth. preferring instead to remain comforted by their personal beliefs. even if they are illusions. Yet, for the one who is brave enough to face their own self-deception. the reality of Gnosis is quick to be seen. And. for the one who is brave enough to confront and change their own inner contradictions and mistakes. Gnosis—the knowledge that emerges from that inner investigation—becomes an illuminating light and a nourishing medicine.

By establishing a degree of stability in our mind, our life also stabilizes. Then, we are in a position to prepare ourselves to know the facts of existence: facts that are sometimes disturbing, sometimes painful, and almost always what we least expected. Yet, facts are facts, and once known, they become steps towards greater knowledge.

Very simply, if we am unhappy, only we know that and experience that kind of suffering; it is self-produced and self-experienced. If unhappiness is an internal experience, then happiness must also be internal. Therefore, first we have to face the fact of our unhappiness. Then we need to find the cause of unhappiness and exchange it for a cause for happiness. The only way to do this is by knowing ourselves in depth.

We need self-knowledge. Knowledge is power, and there is no power greater than knowledge of oneself. The power to change resides entirely in self-knowledge. Where we are lacking self-knowledge, we are lacking power to change. Thus, if we feel powerless in some area of our life, we need to acquire knowledge of that area, and in this book are the initial steps towards revolutionizing that situation.

The Oracle of Delphi stated: “Man, know thyself, and thou shalt know the universe and it’s Gods!”

Self-knowledge is the key to the knowledge of everything that exists, for by understanding who we truly are inside, we can then understand the experience of others, where we have all come from, and where we are going. We can only acquire this kind of knowledge on our own, by our own efforts, and in our own experience. In this way, there is no need to believe or theorize, for having experienced the truth, we know.

First Degree of Introduction to Gnosis

This is the introductory degree to the Gnostic philosophical studies or external degrees of Gnosis. It is natural that all students will begin with this degree and eventually continue with the first, second, third degrees, etc. One should keep in mind that these are not the esoteric Gnostic degrees. The esoteric Gnostic degrees, which are the authentic ones, cannot be revealed by anyone who has received them; this is forbidden.

Whoever says: “I have so many degrees, so many Initiations,” is being dishonest. If a person wants to become an engineer, lawyer, doctor, etc. he has to prepare himself for it. That person will go to school and study a great deal. After he has a good theoretical basis in the field he studied, he will begin to practice what he has learned.

Practice brings about perfection. The great sages, professionals, scientists, etc. have not merely had a theoretical knowledge of their respective fields of study, but have also put this knowledge to practice.

Theory by itself cannot bring about anything except an intellectual enjoyment on the part of those who understand it. Study these lessons, and study them with true incentive, with the desire to learn, with the desire of understanding the superior knowledge. But remember that you need to put into practice what you learn if you want to achieve the perfection of the work.

It is necessary to be successful in life. If you want to be successful. you should begin by being sincere with yourself; recognize your own errors. When we recognize our errors. we are on the path to correcting than.

Everyone who corrects his own errors is inevitably successful. The businessman who daily blames others for his own failures and never recognizes his own errors will not be successful. Remember that the greatest criminals consider themselves to be saints. If we visit a penitentiary we will prove to ourselves that none of the criminals consider themselves guilty. Almost all of them say to themselves. I am innocent’ Don’t make the same mistake: have the courage to recognize your own errors. Thus will you escape greater evils. Whoever recognizes his own errors can make a happy home.

The politician, scientist. philosopher, and the religious person. etc. that comes to recognize his mistakes can coma them and be successful in life. If you want to triumph in life. don’t criticize anyone. Whoever unitizes another person is a weakling. The one who critkizes himscl revery moment is a giant.

Criticism is useless because it hurts the pride of others and provokes the resistance of the victim. who then seeks to justify himself. Criticism provokes an inevitable reaction against its maker. If you want to truly triumph in life, listen to this advice: do not criticize anyone. The man or woman who knows how to live without criticizing anyone does not provoke resistance nor reactions on the part of his fellowmen. and consequently creates an atmosphere of success and progress.

On the other hand, he who criticizes others has many enemies. We have to remember that human beings are full of pride and vanity, and this vanity inherent in them produces a reaction (resentment. hate. etc.) that is directed towards the one who criticizes them. He who wants to comet others should best begin by correcting himself.

This gives better results and is kss dangerous. The world is full of neurasthenic persons. The neurasthenic type is a faultfinder. irritable. and intolerable. There are many causes of neurasthenia: impatience, anger, egotism. arrogance. etc. A mediator exists between the Spirit and the body: the nervous system. Take care of your nervous system. When your nervous system is irritated by something that exhausts you, it is better to flee from it. Work intensely but with moderation.

Remember that excessive work produces fatigue. If you do not pay attention to fatigue. if you continue with excessive work, then fatigue is replaced with stress. When stress turns morbid, it becomes neurasthenia. It is necessary. to alternate work with pleasant rest so as to avoid the danger of falling into neurasthenia.

Every employer who wants to succeed should be careful of not falling into neurasthenia. The neurasthenic employer criticizes everything and becomes unbearable. The neurasthenic despises patience and as employer becomes the executioner of his employees. Workers who must work under the orders of a neurasthenic and fault-fmding employer end up hating the job and the employer. No discontented worker works with pleasure. Many times enterprises fail because the workers are discontented, dissatisfied, and do not work efficiently in such circumstances.

The neurasthenic, as worker or office employee, becomes rebellious and ends up being fired from his job. Every neurasthenic worker seeks any occasion to criticize his employer. Every employer has pride and vanity and it is obvious that he feels offended when his employees criticize him. The worker who lives criticizing his employer ends up losing his job. Take care of your nervous system. Work moderately. Enjoy yourself healthily. Do not criticize anyone. Tiy to see the best in all human beings.

According to the Gnostics, the “secret” to knowing God lies in the Gnostic’s knowledge of himself which is achieved through the wisdom of a perfect teacher. Gnosis, however, should not be confused with the spiritual perfection sought by the contemplatives and mystics of the period.

The mystics perceived this state as a gift from God; an ability to “know” God through the opening of one’s mind and heart in prayer, followed by the acceptance of this gift of love. It is a state of “higher understanding” that goes beyond the words of Scripture, entailing a deeper understanding of the written word to the extent of attaining communion with God.

However, this knowledge of God is in some respects fundamentally different from the knowledge of the self required by the Gnostics. In Confessions, Augustine describes the ecstatic state of meditation as “the very soul grew silent to herself and by not thinking of self mounted beyond self’.

In other words, the process of attaining knowledge of God necessitates a life of asceticism, namely, a renunciation of the self, whereas for the Gnostics, it is through the agency of man that God shows His power,60 placing man and the self at the center.

For the mystics, it is the “knowledge” of God that ultimately leads to knowledge of the self, whereas the Gnostics emphasize knowledge of the self as the portal leading to knowledge of God. The distinction here is crucial as both traditions seem to aspire to a similar goal—revelation. Both gnosticism and this particular view of mysticism claim to seek an explanation for an unreadable world but while the former wishes to arouse and articulate a dormant knowledge.

In other words, though there are similarities and their sources at time converge, there are clear-cut differences between the mystics and the gnostics. The “traditional” mystics acquire their divine vision through ar absence of images and an obliteration of the self. And while the mystics do not necessarily require mediator in their process of contemplation, the gnostic requires the heir of the mediator to awaken him from his worldly induced stupor in order to reunite with himself and vicariously with God.

Moreover, for the mystic the process of ascension as well as the final vision and union with God lead to an external revelation that ironically makes its presence known through its absence. That is, by forgetting the material state, by forgetting the self, revelation may be achieved. For the gnostic, it is an internal achievement culminating in the ultimate discarding of the body. The process entails foregrounding a form of knowledge that was consciously absent into conscious presence (i.e., a remembrance of the self), which would then lead to salvation. In this manner, the dream vision, as the locus of said knowledge via its liminality, enables the desconstrucive structure of centralizing the margins in the sense that it seeks to reveal a heretofore hidden Truth. The Gnostic is in constant search for this elusive self.

‘To ascend to God is to enter into oneself, and not only to enter the self, but in an ineffable way to pass through oneself into the interior depths’.

The Gnostics ‘ gnosis was a type of secret information , something never before revealed and never to be revealed . It was a saving knowledge concerning the self ; it was a form of self – knowledge , “ an intricate self – understanding of who they were, how they came to be here, where they came from and how they could return.”

Though scholars tend to differ among themselves as to what the Gnostics actually meant by knowledge. they generally agree what the Gnostics did not mean. They did not mean the absence of ignorance. They did not connote general knowledge, a general fund of facts, such as those that generate entertainment with Jeopardy or Trivial Pursuit. This gnosis had nothing to do with rational knowledge or with philosophical reasoning and had nothing to do with technical know-how or philosophical wisdom.

Though their writings and texts were important to them, these “scriptures” did not, in and of themselves, impart the knowledge that saves. The Gnostics’ posh was a type of secret information, something never before revealed and never to be revealed. It was a saving knowledge concerning the self; it was a form of self-knowledge, “an intricate self-understanding of who they were, how they came to be here, where they came from and how they could return.”

Elaine Pagels translates Gnosis as “insight.” a term suggesting a kind of psycho-logical self-knowledge or a self-awareness that is intuitively attained.’ She cites the Gnostic teacher Monoimus: “Abandon the search for God and the creation and the other matters of a similar sort. Look for him by taking yourself as a starting point. Learn who it is within you who makes everything his own and says ‘My God, my mind, my thought, my soul, my body.’ Learn the sources of sorrow, joy, love, hate … if you carefully investigate these matters you will find him in yourself.”‘ Other examples abound in Gnostic literature: “I tell you this that you may know yourself”‘; and “Everyone who seeks the truth from true wisdom will make himself wings so as to fly, fleeing the lust that scorches the spirits of men.”

In the Gospel of Truth, Gnostic scholar Pheme Perkins notes how salvation, particularly in the writer’s interpretation of the sheep parabks and images, is associ-ated with possession of insight. She elaborates: “For the Valentinian author of Gospel of Tru th, for the author of Dialogueof:he Savior, as well as for the compiler of the Coptic Gospel of Thomas, understanding the true teaching of the Savior is the key to salvation.

For Gnostic believers the clue to the quest for immortality lay in the self-knowledge, or ‘insight,” that comes to one only when the Kingdom of God is discovered within. One cannot discover the spirit unless one first possesses the spirit.” ‘

The center of gravity of this system is individual salvation. For the Gnos-tics, personal knowledge rather than behavior, is the focus of salvation. This is particularly demonstrated in the Gospel of Thomas where poverty is associated with those who dwell in the world without knowledge of wisdom and not a lack of material goods.” However, this knowledge was only for an elite few, those who were gnostic or, as Ehrman so aptly phrased it, “in the know.”” This knowledge was not for everyone and not available to everyone:

“Blessed are the solitary and elect, for you will find the kingdom. For you are from it and to it you will return.”

This secret knowledge was hidden from the populace and available only to those who were capable of receiving and understanding it. Since the material world was evil, this knowledge could not come from the world or from humans.

This saving knowledge could come only from outside the material world. It could come only from God.” To sum up, this saving knowledge came from God and only to certain elite individuals who were capable of grasping its esoteric content. This is, however, an oversimplification.

There is much more to Gnosticism, which will be explained later. But in essence, the key concept is Gnosticism’s saving knowledge available only to those capable of understanding. Those not possessing this saving knowl-edge arc not saved, thus, they arc damned. This understanding of salvation polarizes. It creates knowers versus unknowers, saved versus unsaved, a mindset of exclusion versus one of inclusion.

Salvation is based upon one’s understanding of knowledge (gnosis), how it came to earth, to whom it came, and who was qualified to receive it and pass it on. Only those with Gnostic credentials were candidates. How could this be right? How could this knowledge be accessible only to cer-tain special individuals? If it possessed the capacity to save, why could it not save more people? Would not a God of creation want more people saved? The answer requires analysis of other Gnostic principles.

GNOSTIC WORLDVIEW AND METAPHYSICAL DUALISM

For Gnostics, reality was composed of two basic elements: physical (material or corporeal) and spiritual. There was no middle ground. Spirit was everything; any-thing material or physical was unessential. Any substance that was not spiritual was matter and therefore evil. This was called dualism. Dualism leads inevitably to more than one god.’6 The Gnostic universe from the beginning was depressing. Creation was flawed: “The cosmos is an abortion; humanity, in the fleshly sense, along with all mate-riality, is a mistake.” The world was flawed because it was flawed when it was created: “For the Gnostic Christians, the material world itself was part and parcel of the human tragedy.” Like Buddhists, Gnostics portrayed human life as one filled with suffering and most of it comes from the defective cosmos. People are responsible for some of the suffering, but most of it comes from the original defects in an imperfect cosmos.

According to Gnostic wisdom, these gnostikoi have been elected because they are worthy of election. Their divine spark was prepared for enlightenment, or Gnosis, which meant liberation. Gnostic Christians, for example, considered the teachings of Jesus reserved only for the elect, or pneumatics: “Only the pneumatics, the Gnostics themselves, could truly understand the revelation from God; on the basis of that revelatory knowledge, they were destined to escape the material world. . . . The writings of Jesus’ own Apostles conveyed secret revelations not accessible to the literal minded psychics of the church. . . . Only true Knowers could unravel the meanings embedded in seemingly unrelated details of the text, meanings that comprised the secret teachings of the Gnostic system.” Due to their elevated spiritual status, the pneumatics engaged in a more flexible, sym-bolic interpretation of scripture. This form of spiritual teaching led to multiple

THE BASIC TENETS OF GNOSTICISM

interpretations, all of which seems incongruent with their inflexible understand-ing on salvation.

Salvation from sin, original or otherwise, was not a goal of Gnosticism. Their goal was release from unconsciousness and ignorance, or incomprehension. Humans who possess the divine spark can find their freedom only in learning of its source, how it came to be entrapped in the material world, and how it can escape to return to its original realm. This important theme of gnosis takes us back to the beginning of our search. Gnosis is the liberating knowledge that enables release from the material evil world. This knowledge was “special” and qualitatively dif-ferent from, and transcendent over, the simple faith of the Church. But like the faith of the Church, it was a saving knowledge; and, like the faith of the Church, it required a savior. For the later discussion on Gnosticism and Fundamentalism, it is significant to note that salvation was potential in everyone. It was not vicari-ous, but individual. Individuals saved themselves.

DIVINE REDEEMER

Some scholars assert that the most important principle Gnosticism derived from Christianity was its core idea of redemption.” There are strong arguments to support this. However, by their own dualistic premise (spirit is good, matter is evil), anything material is alien to a supreme God. Thus, by default, Gnostics automatically dismiss any concept of incarnation.” Because flesh was inherently evil, their divine Christ could never come “in the flesh.” It is important that this contradiction be fully grasped. If they do not become incarnate, born in the flesh, can a God or Redeemer save? The Gnostics answer is the Redeemer. This Redeemer was not flesh but took on the “appearance” of flesh. To ordinary senses he looked real, seemed tangible flesh and blood. But Gnostics with the divine spark, with elevated insight, saw pure pristine spirit. Those without the spark saw a physical appearance, a sem-blance or dokais (Greek for “appearance”), from which we get Docetism, an early form of Gnosticism that alarmed the early Church fathers.°

The Gnostic Redeemer was a divine being who came into the world to save his entrapped subjects. It was Christ himself, but what kind of Christ? It was not a real Christ. So how could the divine Redeemer come into the world and NOT be human. Gnostic Christians understood how this could happen in basically two different ways.’ The first was the docetic view previously introduced. Some scholars 42 con-sider the letters oflohn to be an attack on this form of Gnosticism.

To Gnostics, Christ represented only an appearance of being human. Not surprisingly, St. Paul became one of the Gnostic sources of support and they would often quote him. In Romans, for example, it states that Christ came “in the likeness of sinful flesh” (8:3). There were other aspects of Paul’s letters, such as his animosity toward the law that Gnostics embraced. An alternative view for Gnostics of God becoming human without actually becoming flesh was called the Separationist position.

The man, Jesus, was a real flesh-and-blood person. Yet, another heavenly being inhabited Jesus’ body for a period of time. This was the heavenly, divine Christ that entered Jesus’s body at his baptism (the dove descending from heaven) but departed prior to his death. According to this theory, Christ did not suffer. Pain and death are foreign to Gnostic thinking. Following his death, the heavenly Christ returned and resur-rected the earthly, human Christ, empowering him to spread the gnosis that his disciples and others would need for the heavenward journey home. Some Gnos-tics who held this theory had a particular fondness for the Gospel According to Mark.

This evangelist depicts Jesus’s ministry beginning with the reception of the Holy Spirit at his baptism and ending on the cross with his words: “My God, My God, why have you forsaken me?”(Mark 15:34). Considered by Gnostics to be Jesus’s last words, their interpretation is unmistakable. The divine spirit departed his physical body. The spiritual Christ, who could receive no physical pain, would escape crucifixion.

Gnosis means knowledge, and it is knowledge that saves. For Gnostics, salva-tion lies in discovering the truth of their identity, their origin, how they came to this earth, and how they can return to the divine heavenly realm, which is their ultimate destination and goal. This is the knowledge, the truth that leads to salva-tion. But it is grasped by only an elite few who are “in the know.” Gnostic cosmogony, or worldview, is dualistic.

Reality is composed of spirit and matter. Spirit is good. Matter is evil. Because there is evil in the world, it could not have been created by the one True Divinity, or God. Therefore, evil came about through a catastrophic cosmic disaster. As a result, the spirit became trapped in the evil, material world.

In order for this spirit, represented as divine sparks in certain humans, to return to its heavenly divine realm it must acquire saving knowledge. This saving knowledge comes from a divine redeemer. This divine redeemer came into the world to save the lost sparks of the spirit. So far, all of this sounds vaguely Christian.

Then comes the significant fac-tor, or hermeneutical key, that differentiates Gnosticism from Christianity: flesh is evil; therefore, the Gnostic redeemer is all spirit and never became flesh. For Christians, “the word became flesh.” For Gnostics, the word became spirit. No flesh was involved.

From the Christian perspective, the Gnostic divine redeemer was impotent. He (or she) lacked humanity. Gnostic Christians were active in Christian Churches but did not believe all Christians would be saved, primarily because they did not have access to the saving knowledge. Because many belonged to the Church, and because of their insistence that the one true spiritual God could not have been human, Gnosticism posed a very real and major threat to the existence of the young struggling Church. Their ascetic ethic was another serious challenge.

The word apocalypse (from the Greek apokalypsis) means “unveiling” or “revealing.”‘ Apocalyptic, therefore, is esoteric revealed wisdom, and the knowledge it reveals has an immediate relation to redemption. The notion of immediacy relates to mysticism.

The eschatological (end of time) slant the Gnostics gave it included a pronounced dualistic-pessimistic world, one no longer governed by God but by his enemy, the devil and his angelic powers. The world and history were left on an automatic course. Salvation from this material entrapment was achieved by gnosis. “The knowledge of God’s mysteries guarantees salvation; knowledge and cognition, and redemption are closely connected.” This knowledge, or wisdom, was accessible only to the initiated … the saved.

How to Think Like a Gnostic. Introduction Knowledge. Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world.

Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world.

When the divine is reduced to such universal principles, God is wrongfully immanentized and humanized.

The relation between the divine and the human is essentially one of crisis, as the idea of transcendence questions by its very nature the legitimacy of immanent being and mere human life. But precisely by being human, one always fails to reach the divine transcendence from which one is separated by a deep “abyss.”

The aim of Gnosticism is to liberate the pneuma from its material, delusional prison and to reunite it with the Deity. The Archons seek to obstruct this liberation and to maintain their dominion. The tyrannical rule of the Archons is called heimarmene, which manifests itself through natural law, through human governments, institutions, laws, and conventions.

The spiritual interpretation is front and center : the goal of alchemy is the liberation of the spiritual Adam from the bonds of carnality imposed upon Him by the rulers of the sublunary world, the archons.

This ignorance is fostered in human nature by the influence of the false creator and his Archons , who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers.

Humans are generally ignorant of the divine spark resident within them. This ignorance is t, fostered in by the influence of the false creator and his, who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers. Death releases the divine spark from its lowly prison, but if there has not been a substantial work of Gnosis undertaken by the soul prior to death, it becomes likely that the divine spark will be hurled back into the pangs and slavery of the physical world.

Ecstatic Spirituality

The third type of spirituality that surfaces widely in the ancient Mediterranean is ecstatic spirituality. It points to an ecstatic or mystical relationship with God. So we should consider both the words ekstasis, which signals in Greek disassociation or out-of-body experience, and mystis, which indicates someone who has been initiated into the divine secret mysteria (mysteries).

Behind this is the Greek word ma, which means to “close” or “shut” the lips or eyes. It points to an understanding of the divine as something hidden that must be revealed to the ignorant human. This form of spirituality is built on the premise that the god and the human are vastly different and separate in two ways. First, the human is mortal, whereas the gods are immortal.

This means that humans are unlike the gods in their essential being. Second, the dwelling place of the gods is far removed from the human, or is cloistered in a separate space, so that a chasm exists between the two worlds. It is an abyss that is intended to keep the god and the human separate, in multiworlds of their own. The gods are hidden in a shrouded, divine world, beyond the human locale, in a place where humans cannot go. The gods are utterly Other in the otherworld, according to this spiritual perspective.

This difference means that the gods cannot be comprehended by the human being. The natural human mind, being utterly different from the mind of the gods, cannot conceive of the gods, who are ultimately Other.

They are a mystery beyond what the mortal human mind is capable of comprehending. There are no words in human language that even begin to circumscribe the gods. To the mystic, the gods are Incomprehensible and ineffable. what we can know about the gods is that they are hidden, a mystery that remains unsolved.

One might think, then, that type of spirituality is an agnostic orientation. We cannot know anything about the gods; so, end of story. But that is not the case. In fact, the opposite is true: ecstatic spirituality encourages humans to seek knowledge of the gods through two avenues.

The first avenue is human discernment, when we try to read the signs that the gods leave for us in the natural world; for example, by studying the skies or the entrails of sacrificed animals. We might learn the plans or secrets of the gods from a divine figure who crosses over into our world from the othenvorld to tell us what the gods desire.

This figure might be an angel like Michael, with a revelation In hand, or a god like Hermes, with some divine wisdom to share. It might come from a human prophet like Jeremiah, who is inspired by God’s spirit to speak on behalf of God, to set the community straight about exactly what kind of fidelity God requires. Or It might come from a seer like the priest Ezekiel, who is ravished by an apparition of God in a visible shape and is roused to tell about it. It might come in the form of dreams, such as Daniel describes, which require proper interpretation by religious experts to unravel God’s messages.

The second avenue is more traumatic because it involves trying to transmute the human being into a creature divine enough to enter the otherworld and communicate directly with the gods. This transmutation process relies on peculiar rituals that ecstatics develop to raze the human body and make it into a new creature capable of seeking the gods and venturing across the chasm into the otherworld to discover their will. Ultimately, the ecstatics hoped to learn the will of the gods beyond any doubt.

Short sunnerize: Gnosticism say humans need knowledge to separate, escape or liberate themselves from the abyss, liberate the spark of life trapped within matter. Other say therfore they know to understand “Alchemy” to be able to transform their Being to a new Spiritual Being of Light, and they need to raise their inner vibrations through raising their Kundalini, and in the end they will recieve the hidden white stone, or may even find the Philosopher´s Stone.

⦁ Learn Gnosticicm
⦁ Learn Alchemy
⦁ Release the Kundalini Energy in the spine
⦁ Seek total enlightment
⦁ in the end they will find or develop the Philosopher´s Stone

According to the Gnostics, the creation of the world was the result of a cosmic catastrophe. In overreaching herself, she fell from the world of the divine, becoming separated from the other divinities and her own consort.

The Philosopher´s Stone may be created by a process, and the stone may actually be hidden within the thousend petal lotus at the crown chakra. When this flower explode the Philosopher´s Stone is both created and found.

The prima materia (root chakra and start of Kundalini) is the beginning of the opus. At the end of it stands the lapis, which is Latin for “stone:” Once again, we are not really sure just what this stone was which alchemy put such great store by. Sometimes the lapis is called gold, but alchemical texts are forever stating that their gold is not ordinary gold. The mysterious lapis, which the alchemist attempted to release from the confusing matrix of the prima materia, is equated with all sorts of extraordinary things. It is sometimes called the Philosophers’ Stone, sometimes the Garden of the Philosophers, sometimes a rose or a lotus flower, sometimes a diamond. It is equated with Christ.

The alchemists believed the lapis to be immortal and imperishable; and they also believed that it had a catalytic effect on the world around it. In other words, if the alchemist could produce the lapis, the lapis would transform other base substances simply by being what it was. This is the same as the Chinese idea of being in Tao. The lapis reproduces itself, and has a permanent and ever-extending effect on life. So there is something about this inner authority on a psychological level which gives an individual a profound effect on the environment, not because he or she is struggling to achieve power or has arrived at a state of spiritual perfection, but because somehow that core of self acts as a trigger on the psyches of other people. Then we say a person has “mana,” some quality of inner authenticity and wholeness which affects others very powerfully.

The fourth step is a jump. You remain silent, just like a rock. In that moment of silence and stoppage, energy will be there—so much you cannot hold it; it will have to explode. And it will move from the sex center upwards. You will feel as it moves upwards you will fell a transformation, a change. You are not the same; moment to moment something else is coming into being. When this energy touches the head center, the last center, sahasrar, Hindus have said it is as if a lotus of one thousand petals has opened suddenly. You are filled with benediction, bliss, beatitude.

The chakra at the top of the head is known as the thousand-petalled lotus because of the thousand chambers or petals it contains, which resemble a water lily or lotus when it opens. Each of these is connected to an aspect of God.

Try to realize that you are no more ordinary human beings. You have crossed the bondage and now you are not even in the Sahasrara. You are beyond it. Sahasrara is the limbic area and this limbic area is closed like a lotus. When you get your Kundalini entering into it, then this lotus opens…. These petals are nothing but nerves which are en-lightened and they look like flames. But these flames are not with any heat…. They are extremely cooling, soothing, beautifully burning.

So when this Sahasrara lotus opens, then the Kundalini pierces through your fontanel and you get your Realization. This is what has happened to you. Now the only thing is to keep this lotus open and there where we fail sometimes because still there are some lingering human feelings within us.

Your conscious mind feels that integration within you. The rationality which is separated from the heart becomes one with the heart. It becomes one with your attention. Wherever your attention goes, you act in a collective way. All the activities of your attention are blessed. The attention itself is effective.

This is the door or gate.

Padma is a Sanskrit term meaning lotus (flower) . The lotus symbolizes what all humans can ultimately achieve , enlightenment . Enlightenment then is the lotus flower that raises itself above an ordinary world

The jewel in the lotus and the Philosopher ‘ s Stone both represent spiritual perfection.

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.

Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness.

Each was under the sway of its own ruler or “ archon. ” These rulers were originally the heavenly bodies themselves , upon whose supposed sway over mortal destinies the whole trade of the astrologer was founded, but they resembled … In any case the only way of escape lay in the possession of Gnosis or knowledge.

Humans are unfortunately caught in the middle of this cosmic drama with the light attempting to reclaim its lost sparks and the darkness trying to enslave the sparks. What all of this entails for free will is that only two groups: the offspring of Seth or of the true light, and the “psychical,” have any free will.

The Primal Man was freed from the hellish substance by the Living Spirit who descended and extended his right hand

The final goal of redemption is the liberation of the Gnostic from his entanglement in earthly appetites

The Gnostic systems is a dualistic manner of thought: the quali-tative distinction between God and the world, the great chasm between the divine world and matter. This is what made it necessary to develop a doctrine of how the world came into being. Some elements of the divine world became separated from the

nktipavitc. They sink like sparks of light through the world of the aeons, until they come to the material world in which they are held prisoner. The world came into being by the uniting of ail and the divine substance. In this way “Adam” was not only the first human being but he represents humanity as such as a part of the cosmos, captured within the world of matter, subject to mor-tality, enslaved by the powers of death, oriented toward a freedom that could only come from beyond. The redemptive drama corresponds to this cosmology: the heavenly redeemer descends from the divine pleroma into the cosmos, brings gnosis to fallen humanity, thereby liberating the light sparks held captive in matter, and leads them through the hostile aeons {archon) back to the heavenly world.

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Introduction Gnosis, The Divine Redeemer, “What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘

Introduction Gnosis, The Divine Redeemer, “What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘

Deliverance from this material world , in other word , can come only by liberating knowledge (gnosis).

Humans are imprisoned in the material universe of fate that the archons control, though we carry within ourselves the leftover sparks of the divine and precosmic Pleroma (Fullness) that existed before the demiurgic construction com-pany took over. Human beings are thus, in essence, absolutely superior to the ecosystem—not stewards or even masters, but strangers in a strange land.

“What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘ The primary polarity of Gnostic psychology is not sin and redemption, but ignorance and }gnosis, forgetting and memory, sleep and the awaken-ing of knowledge. The Gnostic sought the pure signal that overrides the noise and corrosive babel of the world—an ineffable rush tinged with the Platonic exaltation of mind, a first-person encounter with the Logos etched into the heart of the divine self within.

“Having conceived that nothing is impossible to you, consider yourself immortal and able to understand everything, all an, all learning, the temper of every living thing…. Collect in your-self all the sensations of what has been made, of fire and water, dry and wet; and be everywhere at once, on land, in the sea. in heaven; be not yet born, be in the womb, be young, old, dead, beyond death. And when you have understood all these at once—times, places, things, qualities, quantities—then you can understand god.”

On one level, this illumination penetrates to the subtlest spheres of consciousness—the call to “be not yet born” recalls the Zen koan that asks the practitioner to recall her original face, the face “before you were born.” But unlike the Zen quest, which proceeds largely by emptying the mind of its obsession with mental bric-a-brac, the budding Promethean Gnostic is here encouraged just to keep loading it up. Hermes is not told to merge with the great ineffable Oneness, but to expand the conceptual and empirical mind, the mind that knows and understands the things of this world, quantities as well as qualities, information as well as wisdom. Gnosis enables die mystic not only to know God, but to know what God knows. Even more important, this cognitive ecstasy is not characterized as something that happens to the aspirant through God’s infinite grace. but as a feat that the aspirant pro-duces through his own mystical, magical, and intellectual labor—in a word, self-divinization.

“Through [the Demiurge’s] unknowing agency the spiritual seed was implanted in the human soul and body, to be carried there as if in a womb until it had grown sufficiently to receive the Logos. The pneuma sojourns in the world in order to be pre-formed there for the final “information” through the gnosis.”

Theories of Change With God being utterly transcendent and unknowable, all the lower realms basically being corrupted (of which the human body is constructed), and the goal being a complete liberation from it all, the fundamental gnostic theory of change and way to this salvation is centered on the acquisition of “knowledge,” or gnosis. The idea here is that God sends Divine Light down to humans thereby enabling them to share in God’s existence.

Such knowledge from and of God not only liberates one from the body’s corrupting passions, but is itself the “ultimate perfection” that transforms the sou1.

In speaking about the relation between the knower and the known, Jonas writes, “There, the mind is “informed” with the forms it beholds and while it beholds (thinks) them: here, the subject is “transformed” (from “soul” to “spirit”) by the union with a reality that in truth is itself the supreme subject in the situation and strictly speaking never an object at all.”

It is, therefore, by one’s reception of Divine knowledge, that one is called, awakened, and finally liberated from all the lower realms. There are also two additional purposes of this gnosis: it gives a magical quality to make the soul impenetrable and invisible to lower gods; and to give knowledge of how one can force their passage to the higher realms.

Gnostic transformation, which is “long and endless” and often confining but also joyous is therefore rooted in one’s communion with this knowledge. This journey, however, is not considered to be made alone, especially in Christian versions of Gnosticism. A “transcendent savior” is believed to bring this “saving knowledge” from beyond these realms in which humans are imprisoned.

This savior comes to bring liberation and He must descend and “assimilate himself to the forms of cosmic existence and thereby subject himself to its conditions.

Gnostics pretty much have a singular focus when it comes to the aims of their religion. On this, Jonas asserts, “The goal of gnostic striving is the release of the “inner [person]” from the bonds of the world and [her or his] return to [her or his] native realm of light.”

It is to be “reunited with the divine substance’ ;” a breaking through and awakening from the spirit’s slumbering.309 He continues, “It is no exaggeration to say that the discovery of this transcendent inner principle in [humanity] and the supreme concern about its destiny is the very center of gnostic religion.”

Given the realm of prisons that the spirit is enclosed within, both cosmically and anthropologically, the goal is the gnostic ascent is through the concentric circles and one’s self to the beyond where God dwells.

Being a thoroughly dualistic perspective, it is through this ascent, via a series of stages, that the immanence of the spirit attains to the transcendence of God.

This attainment therefore “involves a process of gathering in, of re-collection of what has been so dispersed, and salvation aims at the restoration of the original unity.”

In short, the central spiritual formation goal of gnostic Christianity is a liberation of this imprisoned spirit into the realm of God that is utterly transcendent to and beyond all of creation.

We know that gnostic practices were important since the acquisition of unknowable knowledge of God was considered to come via “sacred and secret lore or through inner illumination,” either directly, or through a savior. Such knowledge, Jonas asserts, was not just related to gnosis, but also to the way of life that gnostics should live. On this, he writes, “On the practical side, however, it is more particularly “knowledge of the way,” namely, of the soul’s way out of the world, comprising the sacramental and magical preparations for its future ascent and the secret names and formulas that force the passage through each sphere.”

The Savior must be born in us as He was born in the world; must put off in us, (by fighting for us against our spiritual enemies,) those evils which He put oft with the maternal human; must be crucified in us to the death, or quiescence of our former life; must resuscitate in divine truth in us, and establish His kingdom of love in us, before we can be fitted for His heavenly kingdom, and before the incarnation of the Divine Human can produce in us its triumphant and eternally saving effects.

Thus shall we recover the image and likeness of God, in Jesus Christ, which can never more be effaced; the external, though distinct in degree, will be united with the internal in cone-sponding harmony, and the church immortal, which now descends from heaven, will establish its dominion with us forever.

Many whom curiosity may incite to contemplate the wonders of the new dispensation, which is gradually diffusing its light through the world, may, for a while, gladly receive the testimony in the imaginative delights of the natural mind, but none can have any part or lot in the benefits of the second advent, who do not undergo the process of the first.

We must die to self, before we can have life in the Lord; we must have genuine truth before we can have heavenly love. The Lord is the way, the truth, and the life, and every one who would participate the life, must, with heartfelt humiliation, apply to the manifested Jeho-vah as the only way which can introduce the sincere penitent to that divine truth which alone can enlighten, and to that divine love, which, in its bosom. contains eternal felicity.

By the external senses, we know this world ; but if they are disordered, they are not the mediums of correct knowledge. Through the mind only can we know a spiritual world, and only as the mind is qualified by spiritual love and thought, can we thus know it.

Thus only can we know the things of that world, as by the bodily senses only do we perceive things of this. To learn the properties of each, we must have the qualifications for each. Spirit is known only through spirit, love through love, and wisdom through wisdom ; as matter and its properties are known through material organs.

The former process is imaged and illustrated in the latter, as the spiritual world is imbodied and represented in the forms and objects of this. Because this world corresponds to that within and above it, and man possesses in his spiritual body, and in the material body which covers the spiritual body, the rudiments of both worlds, therefore he is capa-ble of knowing both worlds, of living in both, and of ascending by an orderly process from one to the other ; from a natural life to a spiritual, and from earth to heaven.

In the spiritual world there is good and there is evil, light and dark-ness; and the more perfectly man follows the light of the spiritual world, by obeying it in the love of it, the more fully are the rudiments of that world within him developed into form and energy ; and the more do they take the ordering and government of the world without.

Each, thus, becomes a more perfect medium of knowing the other. The spiritual descends more and more deeply into the nat-ural man, to arrange, purify, and regenerate it ; the natural, thus transformed and conformed, rises up and calls the spiritual blessed in ascribing the salvation to the Lord. The world without, be-comes, as it were, a mirror in which arc reflected the images of the world within. The forms and qualities of the spiritual world are thus manifested through the natural.

The content of the Gnostic teaching consists of the belief that God is radically transcendent. The God who created the world, the Demiurge, is seen as a lower deity. The highest God has nothing to do with this world, except with human beings. They are bound to him in their deepest selves, but they have forgotten this. It is the task of the Saviour to remind the human beings of their bond with God and thus of their true identity. Moreover he has to overcome the demonic powers which keep human beings imprisoned in this cosmos. For a Gnostic believer, the com-plete realization of redemption consists in the return to God after death (the journey of the soul). Already in this life believers must strive to be free of matter and its passions by following an ascetic lifestyle.

Knowledge in this manner knows where he comes from and where he is going. He knows as one who having been drunk has turned away from his drunkenness, (and) having returned to himself, has set right what are his own’ . Clement of Alexandria provides a summation of Gnostic self-understanding: ‘It is not the bath (washing) alone which makes us free, but also the knowledge: who were we? what have we become? where were we? into what place have we been cast? whither are we hastening? from what are we delivered? what is birth? what is rebirth?’ (Exc. Theod. 78.2; Foerster, Gnosis 1.230). Williams notes that most of the Sethian sources reflect a preoccupation with the question of human nature and human origins. . . . Recovery of an awareness of one's membership in this divine family belongs to the essence of salvation in Sethian traditions' (Sethianism’).

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In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness. Tavistock Institute. Part 149

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness. Tavistock Institute. Part 149

Every life begins when a small spark of the Eternal Flame of cosmic consciousness splits off like a glowing ember of a universal bonfire. This unique spark ignites as the Organizing Intelligence that creates your organs, divides your cells, and develops you perfectly into a precious being decorated with thoughts, preferences, gifts, talents, emotions, and eccen-tricities.

Your Inner Pilot Light begins in every baby as the untainted, radi-ant, buoyant light of God/Goddess but often gets filmed over by trauma, conditioning, and the illusion of separation from the Eternal Flame from which this unique spark arises.

Although your Inner Pilot Light may grow dim as life’s inevitable challenges threaten to snuff out the full brilliance of this luminous fire, rest assured that your Inner Pilot Light never burns out. Even when you die, the spark returns to the Eternal Flame, adding the brilliance of this unique fractal of light to that which creates all life. In mystical moments, you may be graced with a glimpse through the film that veils your Inner Pilot Light, experiencing moments of enlivening ecstasy, bliss, and unity as your unique flame merges with the bonfire of all life.

Yet, this veil usually creeps back in like fog pouncing into a volley between coastal mountains off a cool ocean, cooling the luminous flames and quieting the burn back to an ember. When the fog retreats back to sea and your Inner Pilot Light flares up, you may have moments of clear vision, deep knowing, and a true remembering of the Oneness that links us all.

Then the fog rolls back in, and you may forget once again that your singular flame is also part of the One bonfire. Over time, the fog may roll in less, and the fire within you may gain fuel from the practices that connect you to the Eternal Flame, stoking your inner fire with your devotion, your discipline, your prayers, your humility, and your longing to reconnect with that which once burst you into life.

As you peel away all that is not love to allow more oxygen to fan the flames of consciousness in your original spark, as the inevitable trauma of human life heals, and as the center of your love is unveiled, this flame within you grows to fill your cells. This original spark fills your whole body until it bleeds through your skin as an invisible field of love that touches the spaces around you, lending this warmth to all who come near.

Error is created : “ Baneful , it [ self consciousness ] exempts man from entering the path of specialism truth is eternal .

Enlightenment and the Alchemy of Light Ancient alchemists worked to turn lead into gold, which was to turn heavy and base metal into metallic light. The great psychologist Carl Jung explained this alchemical process as a metaphor for transforming the dark matter of the unconscious into the pure gold of the integrated self — for turning our own internal darkness into light?’

The universe reflects an alchemical process of transform-ing matter into consciousness, which we could call the ‘al-chemy of light’. From mineral to plant, to animal, human and then to enlightened sage is a progressive evolution of the light of consciousness. This ability to extract con-sciousness from matter is the internal alchemy of light. Our lives are part of this churning process, to bring the light out of darkness, to bring our soul out of our bodily density and inertia.

Through the inner light of awareness we can discover light, truth and beauty in all things, which is to return the world to Cod without any loss of diversity. All life is mov-ing towards this alchemical transformation of conscious-ness. The process of evolution does not end with the human mind as we know it.

The mind too must evolve further to its source — which is pure consciousness or pure light transcending all material forms. We must move beyond our current dualistic thought-based intellect, trapped as it is in likes and dislikes, attractions and repulsions, opinions and prejudices to a greater unitary awareness.

This pure light of universal consciousness is what great yogis and mystics have always sought to realize through their meditation practices. The universe is evolving toward enlightenment as its true goal. Our role as a species is to bring the evolutionary process to its decisive phase in which we consciously seek enlightenment, so that the plenary light of pure conscious-ness can come forth out of the half-light of the mind. This search for enlightenment is our real contribution to the evolutionary movement.

Building upon Plato’s famous Allegory of the Cave, the Gnostics generally viewed the cosmos as a vast prison house; the earth or “sublunar realm” is located at the uttermost dregs of the dungeon where prisoners are held in chains as Plato described in his Allegory, deep in a cave, where their vision is obscured, and their field of reference and knowledge of true reality radically curtailed.

Gnostic systems imagined various intermediate realms stacked up through the heavens, ruled over by “archons,” Cosmocrators, “powers and principalities” at each level, all of them serving to further separate our earth and we lowly humans from the true, untouchable, highest God.

They made a distinction between this highest, absolutely quiescent, unmoved and unmov-able true God or Godhead, and the “creator God” who had unleashed honor into the cosmos by creating an imperfect physical world subject to decay wherein subjects are enslaved. This creator God the Gnostics painted as a real tyrant, who enslaved humanity on purpose, then lied to them, proclaim-ing himself to be the only God demanding total obedience and sole adulation from his prisoners.

“Yaldabaoth in a string of Gnostic texts, a fusion of two Hebrew terms, Yahweh and Sabbaoth”. (From a chakra perspective this represent chakra one and five)

Other Gnostic writings equate the creator God with Plato’s original pre-sentation of the Artificer or Demiurge of the Timeus who, in Plato’s vision, only shaped and ordered the preexistent physical universe, following the model of the eternal forms in the Realm of perfection. But Plato’s Demiurge suffers quite the distortion at the hands of the Gnostics, who cast him as the primary player in a grand cosmic plot to torture a captive humanity. He rules over an array of archons at every intervening level, whose task it is to bar our upward passage toward Godhead.

To this end, the sinister agents of the creator God, termed Yaldabaoth in a string of Gnostic texts, a fusion of two Hebrew terms, Yahweh and Sabbaoth, Lord of Hosts, have buried our spark of divinity in the thick, viscous globs of matter that make up our bodies and the physical universe.

Our spark of divinity is drugged therein, buried, asleep, unconscious, benumbed, drunk on the poison of the world. It is imprisoned in an alien world to which it emphatically does not belong and from which it is in desperate need of escape.

This can only be effected by an outside party not, as in Plato’s original view, by one of the prisoners himself who manages to break his bonds and turn toward the light, make his way out of the cave, and lift himself up toward salvation through Gnosis, knowledge of the truth.

In Gnosticism it is only a radical outsider not a creature of this earth but a heavenly being of pure light who descends into the morass of the prison for the very purpose of liberation of the prisoners. This divine light being gener-ally termed the “Gnostic Redeemer Figure,” appears as a constant throughout Gnostic literature.

In Gnosticism this salvific knowledge entailed a knowledge of the truth, the truth about who we really are (divine) and where our true home lies (in the Pleroma, the perfect mind of Godhead), the truth about what we have become (drunk and weighed down by the physical body), where we have been thrown (prison = the earth), and where to speed back to (the Pleroma = heaven, our we home).

The true high-est Godhead is not present in the physical world, did not create it, and did not reveal his will or anything else in the Bible or any other document available to the filthy masses of the world, according to the Gnostic texts.”‘ Only his messenger has been sent, the Redeemer, to outwit the archons, awaken our sleeping divine spirit and lead us home.

Through [the Demiurge’s] unknowing agency the spiritual seed was implanted in the human soul and body, to be car-ried there as if in a womb until it had grown sufficiently to receive the Logos. The pneuma sojourns in the world in order to be pre-formed there for the final “information” through the gnosis.”

In Christian Gnosis also Cross and Resurrection belong closely together, but in such a way that the latter already takes place before or at the same time as the crucifixion ; it is the liber-ation of the spirit and the destruction of the flesh in onc. For this reason the gnostic can say in an inverted sense that Jesus came “to crucify the world”. * “Blessed is he who has crucified the world, and not allowed the world to crucify him” is the proc-lamation of the “living Jesus” to his disciples in the First Book of Jeu, and this crucifixion consists in the hearing and carrying out of what he has to impart to them as secret knowledge.

The ascent of the soul and the end of the world

The redemption guaranteed by means of “knowledge”, in the sense of an escape from the entanglements of earthly existence, is first realized by the gnostic at the time of his death, for at this moment he encounters the everlasting, rewakening fact of re-lease from the fetters of the body, and is able to set out on the way to his true home.

This process, familiar also in other reli-gions, is called the “ascent of the soul” or the “heavenly journey of the soul”. For Gnosis death is thus very definitely an act of liberation. The Mandeans used an expression of their own: “the day of escape” (or: “release”), and placed their main sote-riological emphasis in the sphere which was entered after death. With this object in mind Gnosis is primarily concerned with a man’s personal destiny; expressed somewhat differently: the eschatology of the individual, i.e. the doctrine of the fate of individuals after death, is of primary importance.

In no way does this exclude a “universal eschatology” which under-stands the end of the world in a collective sense, as is sometimes supposed. On the contrary, Gnosis is interested not only in the final end of mankind but also in that of the cosmos, for both are ordered in accordance with its cosmology. The coming into be-ing of the world, which is regarded as calamitous, has its goal in an end which restores the beginning. Our first concern however is with the “eschatology of indi-viduals”.

The path of the soul to the kingdom of light or to “rest”, as this objective is often desaibed, is the same as that which the soul traversed at the beginning. Taking up the words of the ancient Greek philosopher Heraclitus it is recorded in one section of the Three Stelae of Seth: “The way of ascent is (like) the way of descent”, which refers here to the elevation to the pleroma achieved by prayer.

The redeemer must also tra-verse this path, and so both are frequently likened to each oth-er: the redeemer prepares or shows the soul the way; he has, as the Mandeans say, “established the path”. However, gnostic theology here faces an initial problem of conflicting interests.

Only rarely is the ascent of the soul accomplished automatical-ly, but requires help and support.

The reason for this lies in the existence of the powers which rule the world, the Archons, who try to impede the soul’s return in order to prevent the perfect-ing of the world of light and thus protract the world process.

The description of the menace to be encountered on the jour-ney is a central theme in numerous gnostic traditions, as is also I that of the overcoming of these obstacles. At this point magic and cult intrude for a number of gnostic schools, media which really run counter to gnostic self-understanding, but which do show that such practices also have their own decisive impor-tance in Gnosis.

One must not rely only on the saving nature of “knowledge” and the “natural” redemption process, but on palpable elements, like protective and distinguishing signs and symbols (“seals”), magical sayings and death ceremonies. – ‘

The ascending soul, after it has crossed the “barrier of evil”, i. e. the firmament, by traversing the “eternally chained gates of the Archons” has to acquire the favour of each of the guardians of the planetary stations by prayers of entreaty. The address to Astaphaeus (= Venus) is an example: “Astaphaeus, lord of the third gate, overseer of the primeval source of water

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.

Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness.

Each was under the sway of its own ruler or “ archon. ” These rulers were originally the heavenly bodies themselves , upon whose supposed sway over mortal destinies the whole trade of the astrologer was founded, but they resembled … In any case the only way of escape lay in the possession of Gnosis or knowledge.

In the Gnostic system of belief, history was conceived of as a permanent conflict between the Gnostics and the forces of evil. The latter, ruled by the demiurge and his acolytes, the archons, all of whom keep the rest of mankind under their sway, unceasingly sought either to destroy the Gnostics, who were born from the pure “other seed” of Seth.

Through the body and soul man is subjected to the power of the Archons; only the spirit can be awakened by knowledge.

Humans are unfortunately caught in the middle of this cosmic drama with the light attempting to reclaim its lost sparks and the darkness trying to enslave the sparks. What all of this entails for free will is that only two groups: the offspring of Seth or of the true light, and the “psychical,” have any free will. If you feel that you are not of this world and you come to gain acquaintance or gnosis with your inner or higher self and with its heavenly origin, then you have some free will and at that point it is your sole objective to escape the terrestrial hell that you find yourself currently enslaved in. It is unclear how one knows whether or not they are a “pneumatic” who automatically ascends back to the pleroma or a “psychic” who must choose the correct ethical path.

At each sphere there waited its ruling Archon (playing the role of the old Babylonian planetary gods ) , ready to turn back any escaping soul.

Christ has restored to the different regions of the world the elements which were in it ; to the inferior region, his body, which remained in the tomb; to the sublunar region, the psychical element ; to that of the great archon, the element which he had taken; to the Holy Spirit, the divine truth which animated it ; finally, what he had of the third essence, has ascended the firmament to consummate itself in the absolute. Jesus is the type of the true Gnostic ; be enlightens men in order to lead them to salvation. Faith is born of a sudden illumination. The gospel is the knowledge (gnosis) of what is above our world.

Like the body , the soul too is a creation of the Archons, who endowed it with their own evil natures. Only the pneuma, the divine spark consisting of Lightsubstance, is pure. In the vast upheaval which preceded the creation of the world, particles of this Light – substance became entrapped in the material universe.

The human body was formed specifically to hold these particles and prevent their escape. Salvation thus … Ignorance is thus the Gnostic equivalent of sin . The escape … Archons and make possible the passage of the pneuma through the seven spheres ; he himself leads the way

The escape from ignorance is knowledge, which leads to salvation. Enlightment (or gnosis lead to liberation and salvation). Therefore, “Enlightenment is ego’s ultimate disappointment”, and is the the archons disappointment. The archons controls the three lower physical chakras. When humans overcome these the first chakras theyt overcome the abyss (the ego-mind prison). “The mind creates the abyss, the heart crosses it.” When people open their fourth chakra or their spiritual heart, then it will crosses the abyss.

Salvation thus consists of liberating the pneuma from its bodily prison so that it may ascend to God.

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How to Think Like a Gnostic. Introduction Knowledge. Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world. Tavistock Institute, Part 140

How to Think Like a Gnostic. Introduction Knowledge. Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world. Tavistock Institute, Part 140

Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world.

When the divine is reduced to such universal principles, God is wrongfully immanentized and humanized.

The relation between the divine and the human is essentially one of crisis, as the idea of transcendence questions by its very nature the legitimacy of immanent being and mere human life. But precisely by being human, one always fails to reach the divine transcendence from which one is separated by a deep “abyss.”

The aim of Gnosticism is to liberate the pneuma from its material, delusional prison and to reunite it with the Deity. The Archons seek to obstruct this liberation and to maintain their dominion. The tyrannical rule of the Archons is called heimarmene, which manifests itself through natural law, through human governments, institutions, laws, and conventions.

The spiritual interpretation is front and center : the goal of alchemy is the liberation of the spiritual Adam from the bonds of carnality imposed upon Him by the rulers of the sublunary world, the archons.

This ignorance is fostered in human nature by the influence of the false creator and his Archons , who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers.

Humans are generally ignorant of the divine spark resident within them. This ignorance is t, fostered in by the influence of the false creator and his, who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers. Death releases the divine spark from its lowly prison, but if there has not been a substantial work of Gnosis undertaken by the soul prior to death, it becomes likely that the divine spark will be hurled back into the pangs and slavery of the physical world.

Ecstatic Spirituality

The third type of spirituality that surfaces widely in the ancient Mediterranean is ecstatic spirituality. It points to an ecstatic or mystical relationship with God. So we should consider both the words ekstasis, which signals in Greek disassociation or out-of-body experience, and mystis, which indicates someone who has been initiated into the divine secret mysteria (mysteries).

Behind this is the Greek word ma, which means to “close” or “shut” the lips or eyes. It points to an understanding of the divine as something hidden that must be revealed to the ignorant human. This form of spirituality is built on the premise that the god and the human are vastly different and separate in two ways. First, the human is mortal, whereas the gods are immortal.

This means that humans are unlike the gods in their essential being. Second, the dwelling place of the gods is far removed from the human, or is cloistered in a separate space, so that a chasm exists between the two worlds. It is an abyss that is intended to keep the god and the human separate, in multiworlds of their own. The gods are hidden in a shrouded, divine world, beyond the human locale, in a place where humans cannot go. The gods are utterly Other in the otherworld, according to this spiritual perspective.

This difference means that the gods cannot be comprehended by the human being. The natural human mind, being utterly different from the mind of the gods, cannot conceive of the gods, who are ultimately Other.

They are a mystery beyond what the mortal human mind is capable of comprehending. There are no words in human language that even begin to circumscribe the gods. To the mystic, the gods are Incomprehensible and ineffable. what we can know about the gods is that they are hidden, a mystery that remains unsolved.

One might think, then, that type of spirituality is an agnostic orientation. We cannot know anything about the gods; so, end of story. But that is not the case. In fact, the opposite is true: ecstatic spirituality encourages humans to seek knowledge of the gods through two avenues.

The first avenue is human discernment, when we try to read the signs that the gods leave for us in the natural world; for example, by studying the skies or the entrails of sacrificed animals. We might learn the plans or secrets of the gods from a divine figure who crosses over into our world from the othenvorld to tell us what the gods desire.

This figure might be an angel like Michael, with a revelation In hand, or a god like Hermes, with some divine wisdom to share. It might come from a human prophet like Jeremiah, who is inspired by God’s spirit to speak on behalf of God, to set the community straight about exactly what kind of fidelity God requires. Or It might come from a seer like the priest Ezekiel, who is ravished by an apparition of God in a visible shape and is roused to tell about it. It might come in the form of dreams, such as Daniel describes, which require proper interpretation by religious experts to unravel God’s messages.

The second avenue is more traumatic because it involves trying to transmute the human being into a creature divine enough to enter the otherworld and communicate directly with the gods. This transmutation process relies on peculiar rituals that ecstatics develop to raze the human body and make it into a new creature capable of seeking the gods and venturing across the chasm into the otherworld to discover their will. Ultimately, the ecstatics hoped to learn the will of the gods beyond any doubt.

Short sunnerize: Gnosticism say humans need knowledge to separate, escape or liberate themselves from the abyss, liberate the spark of life trapped within matter. Other say therfore they know to understand “Alchemy” to be able to transform their Being to a new Spiritual Being of Light, and they need to raise their inner vibrations through raising their Kundalini, and in the end they will recieve the hidden white stone, or may even find the Philosopher´s Stone.

⦁ Learn Gnosticicm
⦁ Learn Alchemy
⦁ Release the Kundalini Energy in the spine
⦁ Seek total enlightment
⦁ in the end they will find or develop the Philosopher´s Stone

According to the Gnostics, the creation of the world was the result of a cosmic catastrophe. In overreaching herself, she fell from the world of the divine, becoming separated from the other divinities and her own consort.

The Philosopher´s Stone may be created by a process, and the stone may actually be hidden within the thousend petal lotus at the crown chakra. When this flower explode the Philosopher´s Stone is both created and found.

The prima materia (root chakra and start of Kundalini) is the beginning of the opus. At the end of it stands the lapis, which is Latin for “stone:” Once again, we are not really sure just what this stone was which alchemy put such great store by. Sometimes the lapis is called gold, but alchemical texts are forever stating that their gold is not ordinary gold. The mysterious lapis, which the alchemist attempted to release from the confusing matrix of the prima materia, is equated with all sorts of extraordinary things. It is sometimes called the Philosophers’ Stone, sometimes the Garden of the Philosophers, sometimes a rose or a lotus flower, sometimes a diamond. It is equated with Christ.

The alchemists believed the lapis to be immortal and imperishable; and they also believed that it had a catalytic effect on the world around it. In other words, if the alchemist could produce the lapis, the lapis would transform other base substances simply by being what it was. This is the same as the Chinese idea of being in Tao. The lapis reproduces itself, and has a permanent and ever-extending effect on life. So there is something about this inner authority on a psychological level which gives an individual a profound effect on the environment, not because he or she is struggling to achieve power or has arrived at a state of spiritual perfection, but because somehow that core of self acts as a trigger on the psyches of other people. Then we say a person has “mana,” some quality of inner authenticity and wholeness which affects others very powerfully.

The fourth step is a jump. You remain silent, just like a rock. In that moment of silence and stoppage, energy will be there—so much you cannot hold it; it will have to explode. And it will move from the sex center upwards. You will feel as it moves upwards you will fell a transformation, a change. You are not the same; moment to moment something else is coming into being. When this energy touches the head center, the last center, sahasrar, Hindus have said it is as if a lotus of one thousand petals has opened suddenly. You are filled with benediction, bliss, beatitude.

The chakra at the top of the head is known as the thousand-petalled lotus because of the thousand chambers or petals it contains, which resemble a water lily or lotus when it opens. Each of these is connected to an aspect of God.

Try to realize that you are no more ordinary human beings. You have crossed the bondage and now you are not even in the Sahasrara. You are beyond it. Sahasrara is the limbic area and this limbic area is closed like a lotus. When you get your Kundalini entering into it, then this lotus opens…. These petals are nothing but nerves which are en-lightened and they look like flames. But these flames are not with any heat…. They are extremely cooling, soothing, beautifully burning.

So when this Sahasrara lotus opens, then the Kundalini pierces through your fontanel and you get your Realization. This is what has happened to you. Now the only thing is to keep this lotus open and there where we fail sometimes because still there are some lingering human feelings within us.

Your conscious mind feels that integration within you. The rationality which is separated from the heart becomes one with the heart. It becomes one with your attention. Wherever your attention goes, you act in a collective way. All the activities of your attention are blessed. The attention itself is effective.

This is the door or gate.

Padma is a Sanskrit term meaning lotus (flower) . The lotus symbolizes what all humans can ultimately achieve , enlightenment . Enlightenment then is the lotus flower that raises itself above an ordinary world

The jewel in the lotus and the Philosopher ‘ s Stone both represent spiritual perfection.

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.

Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness.

Each was under the sway of its own ruler or “ archon. ” These rulers were originally the heavenly bodies themselves , upon whose supposed sway over mortal destinies the whole trade of the astrologer was founded, but they resembled … In any case the only way of escape lay in the possession of Gnosis or knowledge.

Humans are unfortunately caught in the middle of this cosmic drama with the light attempting to reclaim its lost sparks and the darkness trying to enslave the sparks. What all of this entails for free will is that only two groups: the offspring of Seth or of the true light, and the “psychical,” have any free will.

The Primal Man was freed from the hellish substance by the Living Spirit who descended and extended his right hand

The final goal of redemption is the liberation of the Gnostic from his entanglement in earthly appetites

The Gnostic systems is a dualistic manner of thought: the quali-tative distinction between God and the world, the great chasm between the divine world and matter. This is what made it necessary to develop a doctrine of how the world came into being. Some elements of the divine world became separated from the

nktipavitc. They sink like sparks of light through the world of the aeons, until they come to the material world in which they are held prisoner. The world came into being by the uniting of ail and the divine substance. In this way “Adam” was not only the first human being but he represents humanity as such as a part of the cosmos, captured within the world of matter, subject to mor-tality, enslaved by the powers of death, oriented toward a freedom that could only come from beyond. The redemptive drama corresponds to this cosmology: the heavenly redeemer descends from the divine pleroma into the cosmos, brings gnosis to fallen humanity, thereby liberating the light sparks held captive in matter, and leads them through the hostile aeons {archon) back to the heavenly world.

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Gnosticism. This is the primordial form of the fallen world from which , in effect , the revolutionary tries to free himself ; and of society , which the idealist sees as a failed utopia . Gnosticism stresses the vertical dimensions. Tavistock Institute. Part 139

Gnosticism. This is the primordial form of the fallen world from which , in effect , the revolutionary tries to free himself ; and of society , which the idealist sees as a failed utopia . Gnosticism stresses the vertical dimensions. Tavistock Institute. Part 139

The Archon Demiurge forms a world to trap the fallen sparks of the gnostic alien God in the material universe.

This is the primordial form of the fallen world from which , in effect , the revolutionary tries to free himself ; and of society , which the idealist sees as a failed utopia . Gnosticism stresses the vertical dimensions.

Gnosticism—a syncretic, mystical religion that had roots in the Hellenistic pre-Christian era but incorporated the divinity of Jesus Christ and some of his teachings into its doctrines—is too complex to describe at length here, but I will attempt a summary in hopes of amplifying the Gnostic undertones I hear in Forever Changes.

In the Gnostic cosmology, the true divine God is completely removed from and alien to all of creation. Unlike in Old Testament origin myths, God did not make the universe or man himself; instead creation was the result of a separation of a portion of the true God’s Light, which “fell” into a dark void that was not part of his divine fabric.

To encase and trap this fallen Light from the realm of the true God, a false demigod, known to Gnostics as the demiurge (world-artificer), created the universe, the stars, the planets, Earth, and mankind in his own flawed image. In Gnostic hierarchy, beneath the demiurge are his world-rulers, called Archons, who are often identified with the seven known planets, and with their orbits, which form the concentric circles around Earth that serve as barriers between man and the true God.

For although physical man is the product of the demiurge and his Archons, he contains within him a spark (pneuma) of the divine true God, even if he is kept from this knowledge by the deceptions of the Archons and the physical world.

The goal of the Gnostic during his lifetime is to realize, through profound revelation, the knowledge (gnosis) of his true divine origin, and then to learn the rituals and magical formulae he will need to outwit and defeat each Archon as his divine spark ascends toward the true God after physical death. For the Gnostics, as with the Manichaeans, the material world—including the body and psyche of man—is evil, false, a prison.

Even the Christian concept of the “soul” is another layer of armor encasing the pneuma, the divine spark. For clarification, I’ll turn to Hans Jonas, who, in his definitive study The Gnostic Religion: The message of the alien God and the beginnings of Christianity, writes:

“The universe, the domain of the Archons. Is like a vast prison whose innermost dungeon is the earth, the scene of man’s life…. The spheres are the seats of the Archons, especially of the “Seven,” that is of the planetary gods borrowed from the Babylonian pantheon…. The Archons collectively rule over the world, and each individually in his sphere is a warder of the cosmic prison. Their tyrannical world-rule is called heimannene, universal rate, a concept taken over from astrology but now tinged with the gnostic anti-cosmic spirit. In its physical aspect this rule is the law of nature; in its psychical aspect, which Includes for Instance the Institution and enforcement of the Mosaic Law, it aims at the enslavement of man. As guardian of his sphere, each Archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to God… . Thus, as in the macrocosm Man is enclosed by the seven spheres, so in the human microcosm again the pneuma is enclosed by the seven soul-vestments originating from them. In Its unredeemed state, the pneuma thus immersed In soul and flesh is unconscious of itself, benumbed, asleep, or intoxicated by the poison of the world: in brief, it is “ignorant.” Its awakening and liberation is effected through “knowledge.” . . . As the famous Valentinian formula puts it “What liberates is the knowledge of who we were, what we became: where we were, whereinto we have been thrown; whereto we speed, wherefrom we are redeemed; what birth is, and what rebirth.”

Compare the above with de Sade’s dismissal of revolution in Marat/Sade: “These cells of the inner self are worse than the deepest stone dungeon, and as long as they are locked all your revolution is but a prison mutiny to be put down by corrupted fellow prisoners,” and with Arthur Lee’s cri de coeur on Forever Changes’ “Live and Let Live”: “Served my time / Served it well / You made my soul a cell,” and one begins to crack the Gnostic code informing, whether consciously or not, Arthur’s lyrics on Forever Changes. Take, for instance, the second verse of “A House Is Not A Motel,” in light of the Gnostic notion that man is a false creation kept ignorant of his true heritage by the sensual matrix of the Archons:

You are just a thought that someone
Somewhere somehow feels you should be here
And it’s so for real to touch
To smell, to feel, to know where you are here

A higher, unfallen deity exists in the world as a secret self, a divine spark hidden from a hostile world. His secret name is Adam, or man. Gnostic stories of an evil Genesis creator show how man finds himself thrown into an alien world that is ruled by an alien God. This god mistakenly attempts to assert his authority as the only God with none above him. The creation is frequently described as a succession of emanations resulting in a succession of lower deities. Man is seen as trapped in the world. Though his body and soul are a part of that world, a small spark of deity remains hidden within man. Human alienation is characterized by a nexus of tropes that depict humanity in bondage in a prison cosmos, the lowest dungeon of which is this world. The true man has become drunk or fallen asleep and remains so until awakened by a knowledge (“gnosis”) that is supplied by the Gnostic text itself. That knowledge is a revelation of man’s true nature.

In ancient Gnosticism, gnosis referred to a special knowledge possessed by the enlightened or spiritual (pneumatic) man. Gnosis revealed “where we were, wherein we have been thrown; whereto we speed, wherefrom we are redeemed; what is birth and what rebirth”

To be become free or awaken is to release and awaken the Kundalini energy and raise it through the seven spheres the archons controls or piercing the seven chakras. Without new knowledge people will become stucked and trapped in the world of low vibrational frequencies. Low vibrational frequencies keeping mankind tuned into a state of ignorance, and high vibrational frequencies leads to enlightment, liberation and to the source of Light.

Luke: 11:52 says; “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

Time is a counterfeit substitute of eternity. The Demiurge created another six archons to help him with creation. He is totally ignorant of the Divinity from which he has fallen, and believes himself to be the only God.

The seven archons created man, whose state is doubly tragic because he is trapped in a world created by a deluded God.

However, there is a spark of hope. Something in man rejects this false world, and longs for its true home.

One sect of Gnostics, called the Ophites (from the Greek ophis, serpent) believed that the snake in the Garden of Eden was an agent of divine goodness who gave man forbidden knowledge so that he could set out on the long road to saving his soul. The chief characteristic of the Gnostic doctrine is its tendency to make heroes of the villains of the Old Testament—Cain, Esau and so on.

Man, then, finds himself in a prison; but because of the help of the wise serpent (who plays the same role that Prometheus plays in Greek legend), he has a chance of escape, through knowledge. (Gnosis equals knowledge.) Man’s true home is the Divine Light. (The concept of light plays an important part in the doctrines of Orpheus and Pythagoras too.) By the use of his will and intellect, he will eventually achieve freedom.

Knowledge was not man’s Fall, but his salvation. And although this meant primarily ‘knowledge of the divine’ (theosophy), it certainly did not in any way exclude scientific knowledge. On the contrary, Gnosticism is permeated with the doctrines of Pythagoras—his number mysticism as well as his belief in reincarnation and the soul’s pilgrimage from body to body.

The reason for this resides in the cosmology of Gnosticism. The universe is seen as Geocentric, meaning the Earth is at the center of the physical universe. The universe then is made up of concentric circles that imprison this dungeon called Earth. These circles were seen as the seats of the Archons.

The Archons are the demonic ethereal forces that seek to confine humans to an existence that is not only distant from God spatially, but distanced through demonic intervention. The Archons serve as guards that keep individuals from reaching the transcendent reality of God.

The most visible concentric circles were the orbits of the seven visible planets, sometimes named after the Babylonian names for the se celestial objects; the eighth circle was the circle of the stars that circled the Earth. These all were seen as the forces separating man from God.

Different school of thought broke down these circles into more and more complex systems, but the essential essence of them was that they worked to contain the dungeon of the Earth. The concept of demonic physical control of the universe was called heima-rmene, or universal fate. Universal fate was the motion of the physical universe that was governed by physical forces and served to enslave humanity in an eternal separation from God.

The Archons intention in creating Man was to imprison individual sparks of spiritual energy. They did so by creating humans, which are composed of soul and matter, both of which are controlled by universal fate and part of the imprisonment of this world.

Humans were shaped in the image of the Primal or Archetypal Man. Just as the macrocosm of the spheres of the universe trap humanity, the microcosm was composed of spheres that trapped God’s divine sparks in a linear human form that was mirrored after the “Archetypal Man”, or prototype design of the macrocosm.

The most important ideology of Gnosticism is the concept of salvation. This is the most distinguishing factor of Gnosticism. The first part of this doctrine is that salvation can only be achieved by revelation and knowledge of the individ-ual’s true original transcendental nature, and of the transcendental nature of God. This is elaborated on by this quote from a Valentinian (Egyptian) text: “What liberates is knowledge of who we were, what we became; where we were, whereinto we have been thrown; whereto we speed, wherefrom we are redeemed; what birth is, and what rebirth. (EXC. Theod. 78.2) 1 By understanding that one came from a transcendental spiritual reality and then was imprisoned in an evil material shell, and by understanding that liberation comes from understanding this duality of reality; one is liberated from the restraints of finite existence and achieves knowledge of one’s transcendental spiritual nature.

Thus all men , being descended from the first man , bear a spark of light within themselves , a spark which is imprisoned in matter , in the body . But the world of light is attempting to win back the imprisoned , alienated spark of light (Christ Consciousness or Buddha).

The earth is surrounded by seven cosmic spheres, each of which is ruled by one of the Archons. Within the human being too a sharp distinction is drawn between body and spirit. Each person has a divine spark (pneuma), which comes from the divine world of light and has fallen into this world. The Archons try with all their might to keep these sparks imprisoned on earth and in humans, so as to prevent them from ascending to the divinity, of which they were originally a part. The divine spark or inner person is asleep, but must awaken and be liberated by means of knowledge (gnosis) both concerning God and humanity and its world. This knowledge is gained when an envoy from the world of light manages to get past the Archons to wake up the inner person and give him or her gnosis, by means of which he can ascend and force the Archons to let him through.

In ancient Gnostic texts , archon was applied to a parahuman world – governing force that imprisoned the divine spark in human.

Although the various Gnostic cosmogonies differ slightly in details, they share the core concept of the duality of worlds. In all Gnostic systems, the “true God” resides in the “realm of Light,” while the soul, or “divine spark”, is imprisoned in a body on Earth in the evil “realm of Darkness.” The soul is enclosed in seven “vestments” or “soul-garments”. The only escape is to acquire self-knowledge and to ignite the divine spark.

In creating the material world they have imprisoned the sparks of light and therefore caused the divine plan of the true God to be thwarted.

Within each soul there is the spirit or divine spark . After this divine substance fell to Earth , the Archons deliberately created human beings in order to imprison the spirit . The divine essence is unconscious of itself – ignorant – until it awakens and begins its journey to the crown chakra, piercing every chakra, one by one, one after one until it reaching total illumination, and opening the thousend lotus flower, and this represents the full or total enlightment and new Being is born.

These Beings have then found, developed the famous Philosopher´s Stone. With these powers these Beings can create miracles and wonders people haven´t seen for thousends of years.

The Archons have been working successfully for thosuends of years to prevent anyone reaching higher spheres. They clevery target every awaken soul with spriritual, psychological and politcal warfare strategies to create all forms av havoc and obstucles in awaken souls.

Along with the archons the Hypostasis also describes a veil that exists between the world above and the realms below. “And the shadow came into being beneath the veil; and that shadow became matter; and that shadow was projected apart.” With the application of the veil thus began a program of mind-body control– or soul enslavement which involved keeping humankind distracted by material problems and concerns, imprisoned by its own fear of death, of mortality, and ignorant of its true, divine nature. Hence the soul became “entangled in the darkness of matter,” confined to bodily identification.

Primarily the illumination Jesus provided Mary Magdalene concerns the secrets of the divine particle’s origin, the nature of the matrix in which it is trapped, and the means by which it can ‘ascend’ to its destination, the Merkaba. Its destination is union with the Deity in the Empire of Light.

The only way to acquire this knowledge is through divine revelation. A messenger from the Empire of Light brought this gnosis to humanity. The Gnostic texts make clear that this messenger is Jesus, usually called “The Savior.”

The knowledge delivered by this messenger is comprised of “mysteries” which enable the spirit of the illumined to pass through the astral barriers that impede its path to the Empire of Divine Light. Once the spirit has received gnosis, it is prepared after leaving the body to shed its soul-garments in its quantum journey through the halls and holes of the universe and to return home to unite with the intelligent and Divine consciousness substance from which it originated.

As we will explore further, the spirit’s shedding its soul-garments is similar to Mary Magdalene’s having seven demons ejected from her by Jesus in Luke 8:2. In the Gnostic texts the Gospel of Mary and the Pistis Sophia Mary Magdalene is presented as one of the few people in Jesus’ life to receive the flash of gnosis he delivered from the Empire of Light. Hence, she is one of the few people to receive the secret of the alchemical transformation of the human into an angel.

Salvation for the Gnostics meant escape from the demiurge’s trap through awakening the spark of the divine

For the Gnostics, our bodies were prisons that inhibited the flourishing of the divine spark that lay deeply embedded within each person. Human bodies and the body of creation were defective and needed to be overcome in order for the divine spark to spread and find salva-tion. The liberation of this spark, accordingly, could be found only through secret knowledge, or gnosis, that allowed the spark within us to rise to God and be reunited with its Maker. For Gnostics salvation meant a shunning of the body, as humans, through knowledge, cast aside bodily shackles in order that they might flourish. The Gnostics were suspicious of the body, relegating it, in the end, to destruction. Some early Christians saw affinities with a gnostic understanding of redemption and their own recognition of the fallen nature of all humanity.