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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

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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