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Gnosticism: more books (100)

Alexandria and Gnosticism by G. R. S. Mead, 2010-05-23
Gnosticism And Christianity by Holden Edward Sampson, 2010-05-22
Reincarnation in Jewish Mysticism and Gnosticism (Jewish Studies (Lewiston, N.Y.), V. 25.) by Dina Ripsman Eylon, 2003-08
Gnosticism And The Zend Avesta by C. W. King, 2006-09-15
The Sacred Marriage In Christian Gnosticism by G. R. S. Mead, 2010-05-23
The Figured Monuments Of Gnosticism by C. W. King, 2010-05-23
The Genesis Narrative In Gnosticism by William Kingsland, 2010-05-23
The Economic and Social Origins of Gnosticism (SBL Dissertation Series 77) by Henry A. Green, 1985
SCIENCE POLITICS AND GNOSTICISM TWO ESSAYS by Eric Voegelin, 1968
Gnosticism And The State After Death Of The Uninitiated by C. W. King, 2006-09-15
Gnosis and Gnosticism: Papers Read at the Seventh International Conference on Patristic Studies (Nag Hammadi Studies)
Practical Religion And Practical Gnosticism by William Kingsland, 2010-05-23
The Status of Women and Gnosticism in Irenaeus and Tertullian (Studies in Women and Religion) by Daniel L. Hoffman, 1995-04
The Apocryphal Acts of Peter: Magic, Miracles and Gnosticism (Studies on Early Christian Apocrypha)

lists with details

Gnostique.Net - La Tradition Gnostique Française
Gateway to the French Gnostic Tradition. Full of history, related initiatic organizations and churches, as well as many translations of important documents. The Renaissance of gnosticism continues today.
http://www.gnostique.net

Extractions: Quick-Link: Tradition The Church Initiation Esoteric Studies Athenea Theologica Documents Community Links Valentinian Gnosticism Home The Tradition The Church Initiation Esoteric Studies ... Contact Us Welcome to the world of the 'French Gnostic Tradition' Fraternal Greetings! We hope that this site will answer most of your questions about this unique, yet profound movement by providing an information "gateway" to the various pieces of the still little-known French Gnostic Tradition. This tradition manifestated in Europe, specifically in France, out of the various philosophical, illuminist, rosicrucian, theosophical, Masonic and Gnostic movements essentially present during the renaissance of the 18th and 19th centuries. This tradition continues even today in many countries around the world. This intricate web of Esoteric organizations offers a full spectrum of spirituality for the individual. The organizations linked herein provide a complete esoteric discipline, and a clearly marked path by means of initiation. For most of us, as we sojourn through this earthly life, we can but hope to catch a few glimpses of that light which comes from beyond. Each must accomplish the journey individually, but the esoteric training offered by participation in the mysteries of this tradition may assist in that journey toward the source, and provide the fellowship and community which can be so comforting along the way.
Beliefnet.com
Learn about gnosticism, view by date. Omnipotent / Omnipresent, Mergal, 6, 4/8/04 220 AM. explaining gnosticism .
http://www.beliefnet.com/boards/discussion_list.asp?boardID=31837
The Da Vinci Code: Of Magdalene, Gnostics, The Goddess And The Grail
Dubious doctrines like Goddess worship and neognosticism, critics charge, provide the core of Brown s acclaimed novel (although Brown makes egregious errors
http://www.leaderu.com/focus/davincicode.html

Extractions: Telling the Truth at the speed of life. (June 1, 2004) Released in MarchÂ 2003, The Da Vinci Code by Dan Brown has sold more than 4.5 million copies (as ofÂ January 2004, despite the six percent decline in hardback sales overall).Â It has camped atop the New York Times bestseller list.Â In November, ABC aired aÂ primetime special entitled Jesus, Mary and Da Vinci: Exploring Controversial Theories About Religious Figures and the Holy Grail. Variety.com recently announced, "Ron Howard, Brian Grazer and Akiva Goldsmanâthe Oscar-winning triumvirate from 'A Beautiful Mind'âare reteaming to make 'The Da Vinci Code' for Sony Pictures Entertainment.â According to USA Today Code' s popularity shows that 'readers are clamoring for books which combine historic fact with a contemporary story line,' says Carol Fitzgerald, president of
The Watchman Expositor: Gnosticism And Word Faith Theology
Articles on Other Religious Topics. gnosticism of the 20th Century The New Age Or An Old Lie? Closely related and associated with gnosticism is occultism.
http://www.watchman.org/reltop/gnostic.htm

Extractions: SITE DIRECTORY Home Page About Watchman Fellowship Free Subscriptions Church Presentations Weekly News Subject Index Profiles State Offices Watchman Staff OVERVIEW OF CULTS Articles JEHOVAH'S WITNESSES Articles MORMONISM Articles NEW AGE Articles OCCULT Articles SCIENTOLOGY Articles OTHER RELIGIOUS TOPICS Articles Vol. 10, No. 3, 1993 Articles on Other Religious Topics Craig Branch Many people are becoming aware of what is commonly referred to as " The New Age Movement ." To most people, these diverse beliefs and practices seemed to grow out of nowhere. The term "New Age" is somewhat misleading as it actually refers to a coming new era, a new state of existence - the "dawning of the Age of Aquarius." Adherents claim that this new state of utopian global bliss and consciousness will occur when enough people are converted or initiated. Actually the beliefs and practices are very, very old. Their root lies in the dawn of time and began to grow and branch out throughout Biblical and modern history.
Gnosticism Links
Sites for the Study of gnosticism. Primary Works Concerning gnosticism Nag Hammadi Library/Gnostic Society The Gnostic Society Library
http://www.esoteric.msu.edu/Links/Gnosis_Links.html
Esoterica: Recent Books On Gnosis And Gnosticism
gnosticism. paper); 1902210263 (pbk. alk. paper); LCCN 200214708 SUBJECT(S) Descriptor gnosticism History. Religion and culture Europe History.
http://www.esoteric.msu.edu/Books/gnosticism.html
Gnosticism
gnosticism. It is not easy to define gnosticism since there were many forms of the heresy. Some of its forms were obviously nonChristian
http://www.credo.ndirect.co.uk/gnostic.html

Extractions: Gnosticism It is not easy to define Gnosticism since there were many forms of the heresy . Some of its forms were obviously non-Christian but it was the apparently Christian forms that were the more dangerous for the Church because they were more subtle. Most of the Gnostic sects had Christ as their central figure but their teachings about him bore little resemblance to those of the Biblical Scriptures . The Gnostics had a body of "Scriptures" which looked, on the surface, similar to those of Christianity but which placed a far greater emphasis on mystical "knowledge". The word "Gnostic" comes from the Greek "Gnosis" which means "knowledge". Like many of the mystery religions of the time, they believed that salvation is through mystical knowledge which is only available to the initiated or the elect. Taking their ideas from the myths of Greece, Persia, India and Egypt, they divided people into three kinds. The Hylic - these people were simply subject to material things and went after their own lusts and were in hopeless bondage to Satan. The Psychic - these people had faith but were "soulish" and could not get beyond faith to the Spiritual.
From Old Gnosticism To New Age
FROM OLD gnosticism TO NEW AGE. However, this did not spell the end of gnosis and its work in the world. This is even recognised by scholars of gnosticism.
http://www.diakrisis.org/OldtoNewGnosticism.htm

Extractions: FROM OLD GNOSTICISM TO NEW AGE A Historical Analysis of the Mystery of Iniquity from the 6th Century to the Present by Alan Morrison "That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun. Is there anything of which it may be said, "See, this is new"? It has already been in ancient times before us" (Ecclesiastes 1:9-10) As we have shown in previous papers, the Gnostic heresy became a powerful antichristian force during the first three centuries of the Church, before disappearing almost entirely from view. However, this did not spell the end of gnosis and its work in the world. This is even recognised by scholars of Gnosticism. For example, Professor Kurt Rudolph of Philipp's University in Marburg, Germany, in his authoritative study on Gnosticism, acknowledges that there have been "after-effects of Gnosis beyond its concrete historical existence, which can be seen in the reception of gnostic ideas and fragments of systems in modern syncretistic-theosophic sects"
Patron Saints Index: Gnosticism
gnosticism. A combination of the philosophy of Plato and Eastern mystery religions, Gnostics believe salvation comes from knowing
http://www.catholic-forum.com/saints/define04.htm

Extractions: A combination of the philosophy of Plato and Eastern mystery religions, Gnostics believe salvation comes from knowing ( gnosis ), especially knowledge of secret, hidden teachings. The early Christian Gnostics claimed their secret information gave them great insight to true Christianity. Some claimed to have wisdom that Christ gave in secret. There were (and are) multiple groups of Gnostics, some denying the divinity of Christ, others the humanity. Most identified the God of the Old Testament with the evil diety who they believed created the material world in which souls were trapped; they tended to revere those who opposed him. Saints Index Page Catholic Community Forum Contact Author Message Board
Internet Book Of Shadows: Gnosticism
A Shared Vision by DM DeBacker June 23, 1988 1136 PM gnosticism is a religious/philosophical tradition that began sometime in the last century before the
http://www.sacred-texts.com/bos/bos167.htm

Extractions: Sacred Texts Index Previous Next A Shared Vision by D. M. DeBacker June 23, 1988 11:36 PM Gnosticism is a religious/philosophical tradition that began sometime in the last century before the present era1. The word "tradition" should be stressed because one of the tenets of Gnosticism is that of a general disdain for authority or orthodoxy. The Gnostics adhered to a belief in strict equality among the members of the sect; going so far as to chose the role of priest by drawing lots among the participates at gnostic gatherings2. They also stressed direct revelation through dreams and visions and an individual interpretation of the revelations of fellow Gnostics and sacred scriptures. The Greek word gnosis (from which we have "Gnosticism") and the Sanskrit bodhi (from which we have "Buddhism") have exactly 1 see J.M. Robinson, Introduction, in The Nag Hammadi Library (New York, 1977); hereafter cited as NHL, for a general discussion of the origins of Gnosticism. 2 Pagels, Elaine; The Gnostic Gospels;(New York, 1979); p 49 1 695 the same meaning. Both gnosis and bodhi refers to a knowledge that transcends the knowledge that is acquired through means of empirical reasoning or rational thought; it is intuitive knowledge derived from internal sources. To the Gnostic this knowledge is necessary for salvation3. "I say, You are gods!" -John 10:34 The Gnostic sects were essentially eschatological; concerned with salvation, with transcendence from the world of error (as opposed to sin) towards a knowledge of the Living God, who is knowable only through revelationary experience. The object of gnosis is God- into which the soul is transformed monistcally. This notion of assimilation into a divine essence is known in Gnostic Circles as "immanentizing the Eschaton"4. "Christ redeemed us from the Curse of the Law." -Gal.3:13 3 Barnstone, Willis, ed.; The Other Bible; (San Francisco, 1984); p 42 4 Wilson, Robert A.; The Illuminati Papers; (Berkely, 1980); p 46 2 696 The Gnostic defiance towards authority took on many levels. They developed an elaborate cosmogony, in defiant opposition to traditional Jewish and Christian beliefs. For the Jew and Christian, it was a good, though authoritarian, god that created Adam and Eve. It was through their own sin that they fell into corruption. Yet for the Gnostic, the creator was not good at all, rather he became known to the Gnostics as the Demiurge1, a secondary god below Sophia, Mother Wisdom, and the unknown God- who-is-above-all-else.2 To the Gnostics, the Demiurge- who is also known as Ialdabaoth, Sabaoth, and Saclas- acted in error when he created the material universe and mistakenly thought of himself as the only god. In Gnostic literature, Adam and Eve are seen as heroic figures in their disobedience; aided by the serpent, who gave them knowledge and who will later return in some sects as Jesus, to redeem humanity by teaching disobedience to the curse of the laws of Yahweh the Creator3. 1 Greek for "craftsman", much like the Masonic "Architect of the Universe". From Plato's Timaeus. 2 I have come up with Greek term "Theoseulogetes" to describe "God-who-is-above-all-else" which I found in Paul's Epistle to the Romans (9:5), but I hesitate to make use of it because I am not sure how it should be pronounced. 3 Hypostasis of the Archons 89:32-91:3 (NHL p. 155) 3 697 Many writers when discussing Gnosticism approach the subject with a scholarly morbidity. They tend to look upon the Gnostics as a cult of dreadful ascetics who shunned the world of error and delusion. Yet as a neo-gnostic, I can not help but see a gnostic world-view as that of looking upon the universe not as some sinister mistake, but more as a complex and complicated cosmic joke. When one first begins reading the Gnostic literature contained in the pages of the Nag Hammadi Library (cf. note p. 1), one is tempted to filter the language and the symbols of Gnosticism through a mindset of `hellfire' fright conjured by images brought from the Book of Revelations or Daniel. The key to reading the NHL is not to be frightened or distressed by some of the images, but to realize that the tractates of the NHL were collected as consciousness raising tools. To the Gnostic, the pages of NHL are not to be meant to be taken as the authoritative, apostolic writings of the Christian bible or the prophetic and patristic writings of the Jewish bible, but rather as visions shared with fellow Gnostics. The following discourse is meant to be just that- a Gnostic sharing his vision. 4 698 "When the Elohim began to create..." - Gen 1:1 As all religious thought has as its ultimate aim the thought of God, it is best that I begin my "vision" by imparting my perception of God. To me, God is indescribable, inscrutable, and ultimately "nonexistent". Any attempt at describing God invokes, what a friend termed, the "great syntax catastrophe"2. It is wrong, I believe, even to use the pronouns he or she when speaking of God; and it seems better to speak of what God is "not" rather than to speakof whatGod"is".Toparaphrase theChinesephilosopher, Lao Tse "The god that can be named is not the God"3. It is best not to even attempt a description of God, but to think of God as inscrutable by definition: that which cannot be 1 For a discussion on this translation of the opening verses of Genesis cf. Asimov, Issac; Asimov's Guide to the Bible; Vol. II; (NY, 1968); pp 16-17 2 A friend tells me that he picked up this term from an evangelical Christian in Georgia. 3 "The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name." Lao-Tse; Tao teh Ching (I,1)- trans. by James Legge 5 699 easily understood, completely obscure, mysterious, unfathomable, and enigmatic; the "Mystery of the Ages"1. Many Gnostics speak of God as being "non-existent"; not in the atheistic sense, but in the sense that God does not exist in the same sense as you or I or anything else in the Universe exists. In some Gnostic writings God is referredto as the "unbegotten one"2. As a Gnostic Christian, one who emphasizes the salvic influence of gnosis (knowledge) over the influence of pistis (faith), it is not enough for me merely to believe that God exists; I must know that God exists. In his epistle to the Galatians, Paul tells us that ignorance of God is a form of bondage3; and in his epistle to the Colossians, he tell us that man's purpose is to "be filled with the knowledge of [God's] will in all spiritual wisdom and understanding,.. and increasing in (gnosis) knowledge of God"4. Many Christian sects teach that "faith" is an unquestioning belief that does not require proof or evidence. To understand 1 Col 1:26 2 Tripartite Tractate; 51.24-52.6; (NHL p. 55) 3 Gal. 4:8-9 4 Col. 1:9-10 6 700 "faith" properly it requires knowing that belief and opinion are not one and the same. A mere opinion is something that is asserted or accepted without any basis at all in evidence or reason1. Whereas, to believe in something is to exercise one's faith or trust in something. Faith then could be said to be "trust"; and `faith in God' is, therefore, the same as `trust in God'. The basis of any degree of trust must be a certain degree of knowledge concerning a given object or situation. The more knowledge one has concerning, say, a person, determines the amount of trust allowed that person. For example, if you know a person to be completely unreliable, youthen have very little faith inthat person. Conversely,You havea greatdeal of faith that person is not to be trusted. If you know that a person is highly reliable, you then have built up a degree of trust in that person based on your knowledge of him. Therefore, knowledge of God must parallel faith in God. Yet how can God be known when we are not even sure that he exists? If we say that God is essentially `unknowable and can only be spoken of in terms of what God is not, then how can we come to have any knowledge of God? 1 See Adler, Mortimer J.; Ten Philosophical Mistakes; chap. 4; (New York, 1985); for a detailed discussion of knowledge and opinion. 7 701 There are basically two ways to know God. The first is by way of reason or logic and second, by way of intuitive knowledge or gnosis. We shall see in following paragraphs how the former method may help us in understanding the problems we are faced with in our attempts to know God, and many will see, also, how severelylackingthe pathof logiccan becomparedto that of the gnostic path. In studying the problem of `logical proofs' of God's existence I have come across several historical arguments of which I have grouped into what I call "The Seven Arguments and the General Argument for the Existence of the Almighty." I have labeled these arguments the Ideological (ideo as in idea), the Etiological ( `aetio' meaning cause), the Teleological (`teleo' meaning final outcome), the Cosmological (`cosmo' meaning universal), the Ontological (`onto' meaning being), the Pantheological (`pantheo' as in `pantheism'), and the Psychological (`psyche' meaning soul) Arguments. I will provide a brief discussion of each. 1] The Psychological Argument Before anything can be said concerning the reality of God or of anything else for that matter. One must take a skeptical stance. A skeptical stance would be that of doubting the reality of absolute or universal truths. In other words one 8 702 could say that the certainty of knowledge is impossible and that onecan achieve only `probable' knowledge, i.e., ideas whose validity is highly probable. An example of this would be to say that it is only highly probable that you are reading this page, but that neither you nor I can be absolutely certain of this. Yet probable knowledge implies the existence of absolute knowledge. For instance a skeptic could deny that the objects of his perceptions exist, but he could not deny that his perceptions exist. St. Augustine stated that the person who doubts all truths is caught in a logical dilemma, for he must exist in order that he may doubt. As Descartes, put it "I think, therefore I am.". In the act of doubting one establishes the absolute reality of one's own consciousness or "psykhei". For Augustine the "psykhei" comprises the entire personality of the living being, who becomes aware through self-consciousness not only that he or she is a real integrated existing person but also that he knows with absolute certainty his own activities and powers of memory, intellect, and will. Thus the being `remembers' what it is doing in the act of self-doubt; it understands or knows the immediate experience; and it can will to act or not to act as it does. Hence three aspects of the individual "psykhei" may be described as powers of memory, intellect, and will, or as activities of being, knowing, and willing. 9 703 2] The Ideological Argument Prior to the history of any object the ideal had to exist as the source imparting reality to the particular object. Humanity must exist as a universal ideal before any individual human being can possibly exist. An object's essence (ideal) must be a reality before the particular object can come into existence. Many people, when first confronted by this argument fail to understand it. One fellow thought the argument was preposterous, because he thought it somehow denied that things could be discovered by accident. He gave a convoluted example involving a chemist seeking to invent a glue and in the course of his research accidently discovering a cure for cancer. What this fellow failed to realize is that the notion of a death dealing disease such as cancer and the idea of a needed cure for cancer existed long before this bumbling chemist started on his glue project. Both the psychological and ideological arguments are really not arguments for the existence of God, but are intended as an introduction to the following arguments. 3] The Etiological Argument God, by definition, must have existed as a first cause because every effect requires a cause and this must have been true ofentire universe. Thematerial world iscontingent, unable 10 704 to create itself, hence requires something else, a necessary, spiritually uncreated Being to bring it into existence and impel it to continue its progress. The same fellow who debated the ideological argument said that the etiological argument "hurt his head" and that it reminded him of "the old chicken and the egg argument". The key wordsinthis argumentare"contingent" (meaning,"dependent on chance"; "conditional"), "necessary", and "uncreated" (see the General Argument below). The cosmological argument is almost identical to the etiological argument, yet the wording is quite different. 4] The Cosmological Argument There must have been a time when the universe did not exist, for all things in the universe are mere possibilities dependent on some other objects for their being and development; the fact that the universe does exist implies that a necessary or noncontigent Being exists who was capable of creating the universe. 5] The Ontological Argument Since we possess an idea of a perfect Being (and we can think of nothing greater or more perfect), such a Being must necessarily exist because perfection implies existence. Any idea 11 705 that is lacking in reality (any concept which has no objective reality of its own) would be imperfect, whereas one of the attributesofa perfectBeingis actualexistence(not merely an idea in any person's mind, but real existence external to any mind which happens to conceive of it). The ontological argument is possibly the oldest argument and dates back to the 4th C. of the present era. This argument has caused a great debate that rages to this day in the pages of modern textbooks on philosophy and theology. The key to this argument is "perfection" and the statement: "any concept which has no objective reality of its own would be imperfect" (and therefore not exist) is the thin thread upon which the validity of argument hangs. 6] The Teleological Argument The presence of design in the world, the fact that objects are designed with a purpose, to function for a given end, implies the existence of an intelligent, competent designer, who planned the purpose of each thing that exists. The teleological argument posses problems of its own. The same fellow who debated the previous arguments insisted that he needed proof of a design to the world and that everything has a purpose. The problem in replying to his argument is that I can not think of one useless thing existing in the universe. My mind 12 706 draws a blank in this respect and I would invite anyone to show me one thing that exists in this universe which is without design or purpose. 7] The Pantheological Argument God, the supreme unity, the original Being, and the Ideal of all ideals, has caused all things to become manifest by means of a logical unfolding of particulars from their ideals. To speak of creation is to speak of particularization, a process of unfolding that makes individual objects out of ideals. Conversely, immortality is an opposite process whereby the particulars return to their universal essence or archetypes. Immortality means the return of things to God (apocatastasis), that is their deification, so that there is complete unity of all things in God; pantheism. The Pantheological vision of God is negative in the sense that God can be characterized only in terms of comparison on the ground that the infinite is beyond human comprehension; however not beyond human contemplation. When speaking of the nature of God and using the terms of argument #1 in speaking of the nature of the psyche as that which possess memory, intellect, and will, one may say that God is Omniscient, possessing absolute memory and intellect; Omnipotent, possessing absolute will; and in the terms of the pantheological argument, Omnipresent, possessing 13 707 pure randomness and non-localized in time and space. The General Argument for the Existence of the Almighty is as follows and derived in part from the argument as put forth in How to Think About God by Mortimer J. Adler: 1. The existence of an effect requiring the concurrent existence and action of an efficient cause implies the existence and action of that cause. 2. The cosmos as a whole exists. 3. If the existence of the cosmos as a whole is radically contingent, which is to say that, while not needing an efficient cause of its coming to be, since it is everlasting, then it nevertheless does need a efficient cause of its continuing existence, to preserve it in being and prevent it from being replaced by nothingness. or 3a. If the cosmos which now exists is only one of many possible universes that might have existed in the infinite past, and that might still exist in the infinite future, and if a cosmos which can be otherwise is one that also can not be; and conversely, a 14 708 cosmos that is capable of not existing at all is one that can be otherwise than it now is, then the cosmos, radically contingent in existence, would not exist at all were its existence not caused. 4. If the cosmos needs an efficient cause of its existence or of its continuing existence to prevent its annihilation, then that cause must be one the existence of which is uncaused, and one which has reason for being in and of itself; i.e. The ultimate cause and being of the cosmos. 5. If the ultimate cause and being of the cosmos is that about which nothing greater can be thought, that being must be thought of as omnipotent, possessing absolute will; omniscient, possessing absolute knowledge; and omnipresent; non-localized in time and space. PART TWO Intuition differs from reason in that as man is a finite beingpossessing limitedsensualcontactwiththeuniverse;it is impossible for man to fully understand God through his senses or by empirical means. This, therefore, involves the understanding 15 709 of abstract concepts. We must understand the universe as being "conceptusensual"; that parallel to the objective universe there is a universe made up of abstracts. This abstract universe is viewable to us through means of symbols; objects not possessing objectivity. These symbols cannot be known by means of empirical reasoning, but by means of gnosis; without the conscience use of reasoning, immediate apprehension or understanding. It should be realized that while this abstract universe, that sits parallel to the material universe, and is sometimes referredto asthespiritual worldor heaven,isbeyond logic and reasoning; it is supported by logic and reasoning. You will recall that imperfection or "degrees of perfection" implies the existence of perfection (cf. Arg #3 and Arg #5). Perfection is an abstract ideal having no analog in our material world, yet it is intuitively known to exist. Just as there are degrees of knowledge concerning mundane truths in the material world, there are degrees of gnosis concerning revealed truths in the spiritual world. Because man in his human form is by nature limited there is a certain limit to his understanding and knowledge. Yet as all things are in a constant state of flux and change, man's knowledge is constantly growing. For everythingthat is knownobjectively thereis an abstract idea that precedes the object. The Scriptures speaks about angels and devils, the creation 16 710 of the world in seven days, etc., and many Christian sects require of their followers acceptance of these "revealed truths" by way of faith or trust. Many speak of the Bible as being infallible and without error even when portions are contradictory or counter to logic. I, however, assert that the Bible is first and foremost an anthology of religious/philosophical tradition compiled over the centuries from about 750 BCE to around 150 BCE. It should, in no way, be advertised as a "closed canon" or a compilation of the sum of man's knowledge of truth, revealed or otherwise. The Bible was written by men and is therefore subject to human error. This does not, however, discount the presence of revealed truths within the Bible or within any scripture (religious writings). If any of the above arguments fall short of convincing an individual of God's existence, the one argument that cannot be denied is the argument which provides for the proof of one's own existence (cf. Arg #1). Here we spoke of "taking a skeptical stance"; one of doubting one's own existence. Through the process of self-doubt we become faced with the reality of our existence; we cannot deny the object of our perceptions- ourselves. The question, then, is raised concerning "life and death". One may wonder: "If I exist now, was there ever a time when I did not exist and will there be a time when I will not exist?" We can 17 711 limit this by asking: "Did I exist before this lifetime and will I exist after this life?" Perhaps before these questions can be broached more should said concerning the subject of gnosis. As stated above, the Apostle Paul spoke of ignorance of God as being a form of slavery; and told us that it was our purpose to know (gnosis) and obey God1. This is reiterated in his first epistle to the Corinthians, when Paul gave "thanks to God... that in every way [they] were enriched in [Christ] with all speech and all knowledge"2. In John's first epistle, we are told that we may come to know (gnosis) God, if we keep God's Law and "walk in the same way in which [Christ] walked3. This echoed in John's Gospel chapter 14, verses 20-21; and at verse 26 he adds that the Holy Spirit will be sent to "teach [us] all things, and bring to [us] remembrance all that [Christ had] said to [us]." I have emphasized the word "remembrance" as an important part of the process of gnosis. This will be discussed in detail below. In another epistle Paul spoke of the "riches of assured understanding and knowledge (epi-gnosis) of God's mystery, of 1 See above p. 4 2 1 Cor. 1:4-5 3 1 Jn 2:3-4 18 712 Christ, in whom are hid all the treasures of wisdom and knowledge"1. In the seventeenth chapter of John's Gospel, Christ tells us that gnosis, knowing God, is equivalent to eternal life2; and in his epistle to the Philippians, Paul tells us that gnosis supersedes all3. In Matthew's Gospel we are told that spiritual knowledge comes to us through Christ: "I thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and prudent and revealed them unto the little ones; yes, Father, for such was thy great pleasure. All things have been delivered to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and any one whom the Son chooses to reveal him.4" When we read the thirteenth chapter of Paul's first epistle 1 Col 2:2-3 2 Jn 17:3 3 Phil 3:8-10 4 Matt 11:25-27 & Lk 10:21-22 19 713 to the Corinthians, we learn that "love" is the key to maintaining spiritual knowledge (gnosis) and faith (pistis)1; and in John's first letter we are told that "he who does not love, does not know God; for God is love"2. Besides the necessity of loving God, we are told that knowledge of truth equals knowledge of God. In Paul's letter to Titus, Paul greets his "child in common faith" by describing that, as an apostle of Christ, his main purpose is to "further the faith of God's elect and their knowledge of the truth which accords with godliness"3. In John's Gospel we are told that the Holy Spirit is the "Spirit of truth, whom the (material) world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you"4. Jesus tells us: "If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free"5. 1 1 Cor 13 2 1 Jn 4:7-8 3 Titus 1:1 4 Jn 14:17 5 Jn 8:31-32 20 714 Atsomepointsthissavingknowledgeisreferredtoas a secret knowledge. In his closing remarks to his disciple, Timothy, Paul tells him to guard closely the knowledge that has been entrusted to him and to avoid those who "chatter" about false knowledge1; and in first Corinthians, he speaks of those who imagine that they know, yet do not know as they ought to know2. In second Corinthians, Paul tells us that the mystery of the Gospel is "veiled" to those who have been blinded by the god of this world3. This concept of the "hardening the hearts" and "shutting the eyes"of the peoplecan befound in Isaiah4, Mark5, Luke6, and Acts7. Paul speaks of the process of gnosis as spiritual maturity when he tells the Corinthians that they were "fed with milk, not solid food; for [they] were not ready for 1 1 Tim 6:20-21 2 1 Cor 8:2 3 2 Cor 4:3-6 4 Isaiah 6:9-10 5 Mark 8:17-18 6 Lk 10:23 7 Acts 28:26-27 21 715 it." We are told that Jesus spoke in parables because "seeing they do not see, and hearing they do not hear"1; and that "not all men can receive this [knowledge] but only those to whom it is given (revealed)"2. He said that in order that those who could not understand, be allowed to understand that they would have to "turn again" and be forgiven3. This "turning again" or being "reborn" will be discussed in greater detail below. In Colossians, Paul speaks of this mystery as having been hidden from angels and men (aeons and generations)4. There is evidence in many of the books of the Bible that books which are known to authors have either been lost or intentional kept out of the Bible for a variety reasons. In his epistles, Paul speaks of epistles that do not appear in Bible. There is evidence of a third epistle to the Corinthians; perhaps one that went between the first and second epistles5; and in his closing remarks to the 1 Matt 10:13-17 2 Matt 19:11 3 Mk 4:11-12 4 Col 1:26 5 1 Cor 5:9 & 2 Cor 2:3-9; 7:10 22 716 Colossians, Paul speaks of an Epistle to the Laodiceans1. First Chronicles speaks of the Book of Nathan and the Book of Gad2; while Second Chronicles, also, speaks of a Book of Nathan and a Book of Shemaiah the Prophet3. In Jude's Epistle there is a quote from the Book of Enoch!4 Could these books have contained "secret knowledge" that could not be understand by all? Turning to the "apocrypha", those books which are not considered by some Christian sects to be a part of the "closed canon" of the Bible, we are able to discover a possible answer to our question. The Apocrypha, or "hidden" books, were never really hidden, but were kept apart from the Bible. Each Christian sect has a different "list" of books that belong in their individual "canon" and because those "lists" overlap each other many Christians today are quite familiar with a majority of the books contained in the Apocrypha. One book contained in the Apocrypha, 2 Esdras, a book that is found in many Roman Catholic Bibles, has the following information to impart to us concerning "hidden books": 1 Col 4:16 2 1 Chr 29:29 3 2 Chr 9:29; 12:15 4 Jude 9 quotes Enoch 1:9 23 717 "Therefore write all these things that you have seen in book, and put it in a hidden place; and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets.1" (It is curious to note that this portion of 2 Esdras was added to original sometime in the third century AD; when at the same time Gnostic Christians were compiling the Nag Hammadi in Egypt!)2 Yet it seems that nothing can remain hidden forever. In Luke's Gospel Jesus prophesies that "nothing is hid that shall not be made manifest, nor anything secret that shall not be known and come to light"3. Perhaps this prophecy came true when, following the dreadful destruction of WW II, two astonishing discoveries of hidden works were made; the first at Nag Hammadi, Egypt in December of 1945, and the second at Q'umran, Palestine 1 2 Esdras 12:37-38, cf. 2 Esdras 14:37-48 2 see introduction to "The Second Book of Esdras" in the New Oxford Annotated Bible with the Apocrypha; Apoc p 23 3 Lk 8:17 24 718 in 1947. PART THREE Even in the Bible itself there is found "secret knowledge" that is never spoken of amongst the christian sects that consider themselves to be "orthodox". The best example of this is in the creation account of the Book of Genesis. The opening line of the first book of the Bible has been translated throughout history to read: "In the beginning God created the heavens and the earth1." Yet if we translate the first verse literally we find it to read: "When the Elohim began to create the heavens and the earth2." The term "Elohim" should not be translated directly to read "God" or "god", because it is the feminine plural of god (Eloah) and should probably be translated "goddesses" or "offspring of the Goddess" . Now, to many "orthodox" christians the notion that there exists "gods", in the polytheistic sense, most likely is a bizarre notion. Yet the early Hebrews were not "monotheistic", that is, a person who believes in the existence of one God, as is usually thought; but, rather, they were "henotheistic", and while believing in a multitude of gods, they focused all their worship 1 Gen 1:1 2 Cf. p 3 note 1 25 719 on their "national god". Examples of Hebrew henotheism can be found in throughout the Old Testament. In 1 Kings, chapter 18 there is an account of the prophet Elijah, a prophet of the Israelite god Yahweh, engaged in a contest with the prophets of the god Ba'al and the goddess Asherah (Ishtar)1. In 2 Kings, chapter 3 we are told that when Mesha, king of the Moabites, sacrificed his son to the Moabite god Chemosh "there came a great wrath upon " the army of the Israelites2. Further on in 2 Kings there is the story of Naaman, a Syrian general who is afflicted with leprosy. Following a raid in Israel, Naaman is told by one of his captives that there is a prophet living in Samaria who has the power to cure leprosy. Naaman then visits Elisha, where he is told to go and bathe in the Jordan river. After bathing seven times in the Jordan, Naaman is cured of leprosy, and as a result he converts and becomes a worshiper of Yahweh, god of the Israelites. He is now faced with a dilemma; as he must return to Syria, he must take "two mule's burden" of Israelite soil back with him. This is done so that he may have a plot of Yahweh's land upon which to offer sacrifice to the Israelite god. Elisha does not argue this matter with Naaman, but only tells him to "go in peace"3. 1 1 Kngs 18:19 2 2 Kngs 3:27 3 2 Kngs 5:1-19 26 720 Perhaps the strongest suggestion of Hebrew henotheism is contained in line from Ezekiel that tells of the women weeping for the Sumerian harvest god, Tammuz1. The Jewish calendar contains the month of Tammuz (usually in the summer) and one of the titles for Tammuz, "Adonai", was adopted by the Hebrews as a title for their god. The phrase "Adonai Elohim" is translated in the english Bible to read "Lord of Hosts". The Greeks, also, adopted "Adonai" and called him "Adonis"; a term used today in the english language to describe a good looking young man. In the New Testament, we are told by Saint Paul that there are "many gods and many lords"2. In Colossians, he refers to them as the "elemental spirits of the universe" or Archons3. Could it be that the Archons and the Elohim were one and the same: "elemental spirits of the universe"? In Ephesians, he refers to them as the "world rulers of the present darkness"4. In John's Gospel, Jesus puts us on equal footing with the Archons by quoting Psalms5; and in Acts we are called "God's offspring"6. 1 Ezekiel 8:14 2 1 Cor 8:5 3 Col 2:8 4 Eph 6:12 5 Jn 10:34 & Ps 82:6 6 Acts 17:27-29 27 721 The scriptures in places speak of the concept of pre- existence. God tells Jeremiah, "before I formed you in the womb I knew you"1. In Ephesians, we are told that God "chose us in him before the foundation of the world"2. Could it be that the "secret message" that the Scriptures have to impart to us is that we and the Elohim are one and the same? That we were present at the creation? That we created our own universe under God's guidance, but because we were not in harmony with each other, because a few us tried to "lord" over the others, because we were not in agreement on how to go about making the universe, and instead of making the universe according to God's design, we made it according to our design, in "our image"; could this be why the universe is such an imperfect place? Between chapters 16 and 19 of the Book of Genesis there is a curious exchange that deserves to be followed. In chapter 16 we are told the story of Hagar, the mother of Ishmael. Hagar, one of Abraham's concubines, is sent out into desert by Sarai, the first wife of Abraham. At verse seven Hagar is met by an "angel of the 1 Jeremiah 1:4-5 2 Eph 1:4 28 722 Lord". Later, after conversing with this "angel of the Lord", she refers to the angel as a "god of vision". She is shocked to think that she has actually seen "God" and has lived1. In the next chapter, Abraham is visited by a being who describes himself as "El Shaddai"2. Most english language Bibles translate this to read "God Almighty", but a literal translation would render it "El, one of the gods". In chapter 18 Abraham, we are told, is visitedagain by the"Lord", and upon looking up he sees "three men". The persons that appear to Abraham in this chapter of Genesis are usually described as being God and two of his angels, yet strangely enough the one who is thought to be God, the Almighty (omniscient and omnipresent) does not know what's going in a city on the planet Earth and remarks: "I will go down to see whether they have done altogether according to the outcry which has come to me; and if not, I will know"3. After wrangling with Abraham over whether or not he would destroy the cities of Sodom and Gomorrah, we are told that "the Lord rained... fire from the Lord out of heaven"4. 1 Gen 16:7-14 2 Gen 17:1 3 Gen 18:21 4 Gen 19:24 29 723 The "main of event" occurs in the first chapters of Genesis. Here is where the Elohim see light for the first time1, and go about the process of the first creation2, that of "calling and creating" the material world3. The Elohim cause a separation to be made between the spiritual world, "the waters which were above the firmament, and the material world, "the waters which were under the firmament"4. Genesis 1:9-31 details this "ordering" of the material world. In Genesis 1:27, we are told that the Elohim created, or developed the idea of mankind in an image that the Elohim perceived. According to Rabbinic tradition this image was the image of the Higher God that the Elohim saw reflected in the firmament which they took to be that of their own. In the second creation, that of "making and forming" the material world in the "day that the Lord made the earth and the heavens"5, we are told that the Elohim actually "formed" man out of dust, but it was 1 Gen 1:4 2 Gen 1:1 - 2:3 3 Isaiah 43:7 4 Gen 1:7 5 Gen 2:4 30 724 only after the Elohim breathed into man's nostrils the "breath of life", did man become a living being1. Yet it seems that the Elohim had made a mistake. In Genesis 1:28, we are told that the Elohim had created man as an androgynous being, "male and female [they] created them." Most Gnostic Christians take this to mean that we were originally intended to posses both soul and spirit combined. It appears the Elohim had made a mistake and formed a "sleeping" soul which they attempted to manipulate2, and when they realized that they were mistaken they found it necessary to pull the "spirit" (Eve) out of the soul (Adam) in order to bring it to life; hence Adam calls Eve "the Mother of the living"3. The events that follow in the third chapter of Genesis deserve to be looked at in detail. In chapter 2, verse 9 we have been told that there are two trees in the center of the Garden of Eden; the tree of life and the tree of knowledge. In verse 17 of that same chapter we were told that the Creator had ordered Adam not to eat of the tree of knowledge, for if Adam were to eat from that tree he would die. In chapter three a serpent appears to Eve 1 Gen 2:7 2 Gen 2:16-17 3 Gen 2:21 31 725 and the following exchange takes place: Serpent: "Did [the Creator] say, `You shall not eat of any tree in the garden'?" Eve: "We may eat of the fruit of the trees of the garden; but [the Creator] said, `You shall not eat of the fruit of the tree which is in the midst of the garden, neither shall you touch it, lest you die.' " Serpent: "You will not die. For [the Creator] knows that when you eat of it your eyes will be opened, and you be like [the gods] knowing good and evil." Later, after eating from the tree, and, by the way, not dying, Adam and Eve "heard the sound of the Lord God walking in the garden"1. It is curious to note that from the exchange that follows that the Creator does not seem to know what has taken place in their "absence", just as they did not seem to know what was happening inSodom andGomorrah orwhat occurredto Cain's brother, Able2. Upon learning what has transpired the Creator 1 Gen 3:8 2 Gen 4:9 32 726 then put a curse upon the serpent, Eve, and Adam. We then learn that the Creator had lied to Adam and Eve when they told them that they would die and in remarking reveal: "Behold, the man has become like one of us, knowing good and evil; and now, lest he put forth his hand and take also of the tree of life, and eat, and live forever..."1. This speaking in the plural is echoed in the Tower of Babel incident: "Come, let us go down and there confuse their language"2. Throughout time the serpent has stood as symbol of immortality. Many ancient cultures upon seeing the shed skin of a snake believed that the snake never died; only shedding one body for a new one. In Greek mythology the god Prometheus is often depicted as a winged serpent bringing the gift of fire to man. Later Prometheus was replaced by the image of the wing- footed Hermes holding aloft the caduceus or "serpent entwined staff" as he brought the secret knowledge of the gods to mankind. These images of winged and fiery serpents can be found in the Old Testament. In Numbers "the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died"3. To counteract this attack, Moses is told to "make 1 Gen 3:22 2 Gen 11:7 3 Num 21:6 33 727 a fiery serpent and set it on a pole" so that when the people see the "brazen serpent" they would not die1. This symbolic gesture of the serpent lifted up in the wilderness is reminiscent not only of the serpent in the garden, but that of Jesus on the cross2. In Isaiah's vision of God, he describes the throne of God as being surrounded by "seraphim". Seraphim may be defined as "fiery winged serpents". In 2 Kings we are told that the "brazen serpent" survived down into reign of Ahaz, king of Israel. It seems Ahaz did some house cleaning and broke the "brazen serpent" into pieces and threw it out. Is this some how a prophetic gesture of Israel's rejection of the Messiah3? CONCLUSION It should be remembered that when approaching the subject of "hidden works" or "secret knowledge" that "there is nothing hid, 1 Num 21:8-9 2 Jn 3:14-15 3 2 Kngs 18:4 34 728 except to be made manifest; nor is anything secret, except to come to light"1. In other words, there is nothing hidden that cannot, or will not, be found. Christ extols us to seek and find, and that when we knock at the door of mystery it will be opened to us2. It can be found that God has a "divine plan" in which God "desires all men to be saved and to come to the knowledge of the truth"3. In Acts we are told that the end of time will not come until all things have been restored to God. This "restoration of all things" became known to the early christians as the Doctrine of Apocatastasis4. Ephesians speaks of the "plan for the fullnessof time,to uniteall thingsin him, things in heaven and things on earth"5. Yet what happens to us when we die in a pre-gnostic state before the Apocatastasis? In Mark's Gospel, we are told to take heed of what we hear in the message, for "the measure you give will be the measure you get"6. This is the Doctrine of 1 Mark 4:22 2 Matt 7:7-8 3 1 Tim 2:4 4 Acts 3:21 5 Eph 1:10 6 Mk 4:24 35 729 Metrethesis; the "measure for measure" spoken of in Matthew 7:2 and the "sowing" and "reaping" in Galatians 6:71. This is the plan by which God allows all souls in the universe to eventually redeem themselves in the prison of Metempsychosis. Metrethesis and Metempsychosis are doctrines that are not unique to Christian Gnosticism. In Buddhism and the Vedic religions these doctrines are known as [The text is lost at this point.] 730 Next: Kali and Modern Physics
Strange Fire:Gnosticism.1
Most of the heretical trends in the church can be traced to the ancient religion of gnosticism. (Revelation 224). What is gnosticism?
http://users.stargate.net/~ejt/strange1.htm

Extractions: by Travers and Jewel van der Merwe "And Nadab and Abihu died before the Lord, when they offered strange fire before the Lord, in the wilderness of Sinai, . . ." (Numbers 3:4). Even though Nadab and Abihu were the sons of Aaron the high priest, they failed when they presented their offering to God. They knew they were in the wrong. However, like Cain, they thought their way was better! They had obviously taken up with a "new thing" with which they thought God would be pleased. God created man and woman to live on this planet called Earth. In his Infinite Wisdom, He set forth the laws of nature, looked upon His creation and was satisfied. He said, "it is good". The universe continues day by day, ordered by God's commands that issued forth in the first book of the Bible. From the beginning God set forth His PLAN and PURPOSES in clear unmistakable language. Beginning with His directives to Adam and Eve, and throughout Scripture, He did not do anything that was not explicitly laid out to His creation, who were the inhabitants of this planet. What an all-Wise and all-Knowing God! He made known His Ways to the children of men! Every prophecy given in the Old Testament concerning the coming of the Messiah was fulfilled literally and in minute detail at the coming to earth of our Lord and Saviour, Jesus Christ. God's PLAN and PURPOSES were on course!
Strange Fire: Gnosticism
Dedication and Foreword; Chapter 1 Strange Fire; Chapter 2 gnosticism; Chapter 3 A Gnostic Gospel ? Chapter Prophets; Chapter 10 Neognosticism.
http://users.stargate.net/~ejt/gnostic1.htm
Jewish Origins Of Gnosticism
Return to Genesis of Eden? Pearson, Birger 1990 gnosticism, Judaism and Egyptian Christianity Fortress Press, Minneapolis ISBN 08006-3104-8.
http://www.dhushara.com/book/consum/gnos/jgnos.htm

Extractions: Fortress Press, Minneapolis ISBN 0-8006-3104-8 Friedlander Revisited: Alexandrian Judaism and Gnostic Origins FRIEDLANDER'S ARGUMENTS Friedlander's thesis is worth considering in some detail. In this article I first want to set forth his main arguments, concentrating especially on what he derives from his reading of Philo. Then I shall comment briefly on the issues he raised from the vantage point of modern scholarship and on the basis of materials unknown to Friedlander and his generation that we now have at our disposal. It should be mentioned that Friedlander did not write in a vacuum; others had for many years and even decades written on Gnosticism, and specifically on the relationship of Gnosticism to Judaism. Two of the most important of these are H. Graetz and M. Joel. But Friedladnder was the first, to my knowledge, to suggest that Gnosticism originated in Judaism. Friedlander begins his discussion by referring to the cultural and religious situation in the Jewish Diaspora prior to the time of Jesus. It was a situation in which the 'new wine' of Hellenistic culture and philosophy was being put into the 'old wineskins' of Jewish religion. The allegorical method of scripture interpretation was one of the manifestations of this trend. The Mosaic law was being interpreted allegorically by Jews who had imbibed of Greek philosophy, and the Law was taken to be a 'revelation' of 'divine philosophy.' Indeed, since Moses was more ancient than the Greek philosophers, it was natural to suggest that the latter had learned from the former. Philo is a good example of this trend, but he had forerunners, such as Aristobulus, Pseudo-Aristeas, and Pseudo-Solomon.
Answers To Tough Questions-Christianity
What was gnosticism? gnosticism was a wide religious movement that began to make significant inroads within the Christian community in the second century.
http://www.gospelcom.net/rbc/questions/answer/christian/gnosticism/gnosticism.xm

Extractions: Gnosticism was a wide religious movement that began to make significant inroads within the Christian community in the second century. Combining elements of eastern religion with Greek philosophy, it denied essential elements of apostolic teaching. Many scholars believe that these first-century struggles with false doctrine in the apostolic church indicate that a "protognostic" ("early" or "primitive" gnostic) movement already existed in apostolic times. An indication of protognostic influence in the infant church was its need to confront those who denied the resurrection of Christ ( 1 Corinthians 15:12 2 Timothy 2:17, 18 ), claimed that Christians could do anything they wanted without committing sin ( 2 Timothy 3:5,6 Titus 1:16 2 Peter 2:12,18 Jude 1:4,8,11,19 ... Revelation 2:14-29 ), and denied ( 1 John 2:22,23; 4:2,3 ) that Jesus had truly come in the flesh. There were many varieties of gnosticism, but all gnostics believed that a limited number of people were capable of attaining a spiritual
From Gnosticism To A Contemporary Spirituality
Our knowledge of gnosticism has been considerably broadened by the discovery in 1945 of a library of Gnostic texts in the cliffs at Nag Hammadi, Egypt.
http://www.livingnow.com.au/spirit/s1spiritstories2.htm

Extractions: by Sarah Benson When I discovered Gnosticism and early Christianity, I felt like a detective who has finally found the vital clue to a baffling mystery. For maybe here lay the origins of contemporary Western spirituality. Today many religious scholars are returning to the origins of Christianity - the period before 'right belief' (which is the meaning of the Greek word, ortho-doxia) replaced the culture of experiences and beliefs. Email this Page to a Friend The word Gnostic derives from the Greek word meaning knowledge, or insight that which revealed God, the origin and destiny of mankind, and how the spiritual element in people could find redemption by uniting with the spiritual in the cosmos. The pre-Christian Gnostic movement was complex. The Jewish sects of what is now northern Syria provided the foundation for Gnostic ideas. These sects were also influenced by Iranian religious thought (Zoroastrianism) and by the Greek-speaking Jews. Ancient Egyptian spiritual culture was also incorporated, for instance the mystery cult of Isis and Osiris. Existing within the Roman Empire, the Gnostics were nevertheless also in conflict with it. They were a movement of the spirit without definite frontiers, in many lands, through many centuries. Since then, scholars have indicated that the Roman Empire's role in the crucifixion of Christ was significant. Could the early confluence of Christian and Judaic ideas have implications for the religious and political conflicts that still exist today could people of diverse religious backgrounds find common ground once again in ideas arising from the search for truth?
National Catholic Register
gnosticism and the Struggle for the World s Soul. National Catholic Register April 612, 2003. gnosticism is an eerie word whose meaning eludes our minds.
http://www.ncregister.com/Register_News/040603gnostic1.htm

Extractions: by FATHER ALFONSO AGUILAR What do Harry Potter, the Star Wars series, The Matrix, Masonry, New Age and the Raelian cult, which claims to have cloned the first baby, have in common? Their ideological soil. Identical esoteric ideas suffuse the novels, the movies, the lodges, the "alternative spirituality" and the cloning "atheistic religion," and this ideological soil has a name - Gnosticism. "Gnosticism" is an eerie word whose meaning eludes our minds. I often meet Catholics who have heard the term but have only a foggy idea of what it means. Perhaps Gnosticism itself is foggy. Yet, whether we understand it or not, Gnosticism may be, at the beginning of the third millennium, the most dangerous enemy to our Christian faith. Notice, I'm not saying Star Wars or Harry Potter is the danger. They provide us with good lessons and fine entertainment. They are just two signs of the power of the real enemy: Gnosticism. Why? What is Gnosticism?
The Secret Knowledge
The designation gnosticism, derived from the Greek gnostikos (one who has gnosis, or secret knowledge ), is a term of modern scholarship.
http://www.mystae.com/restricted/streams/gnosis/secret.html

Extractions: (1) The Mysterious Divine "The designation Gnosticism, derived from the Greek gnostikos (one who has gnosis, or "secret knowledge"), is a term of modern scholarship. Evidence for the Gnostic phenomenon, found in the Church Fathers who opposed Gnostic teachings (Irenaeus, c. 185; Hippolytus, c. 230; Epiphanius, c. 375) and in the Gnostic writings themselves, reveals a diversity in theology, ethics, and ritual that defies strict classification. Yet Gnostic sects appear to have shared an emphasis on the redemptive power of esoteric knowledge, acquired not by learning or empirical observation but by divine revelation." Encyclopaedia Britannica "There were Gnostics in Greco-Roman academies, the [middle] Platonists , before Christ was born (ie, Figulus, Eudorus of Alexandria, Thrasyllus). These are the Pythagorizing Platonists who, before Plotinus, held that Knowledge can be perfected when it communes with the Divine, the mysterious Divine. Cicero speaks of Figulus (45 BC), the spiritual one, who was a contemporary of Apollonius of Tyana , the miracle worker and spiritualist mystic, and also a Pythagorean ."
Sophia - Zoe Gnosticism - Female Instructing Principle
Sophia Zoe gnosticism - Female Instructing Principle. Zoe and Sophia controlled a Satan-figure who controlled others with musical worship.
http://www.piney.com/Dochypostas.html

Extractions: Sophia - Zoe Gnosticism - Female Instructing Principle Zoe and Sophia controlled a Satan-figure who controlled others with musical worship. The female instructing principle was taken away from the snake ... He had infinitely many angels to act as ministers , and also harps and lyres . And Sophia took her daughter Zoe and had her sit upon his right to teach him. See Rubel Shelly on the Greek Logos who is junior or inferior to Zoe. ZOE in Phoenix: The Gold is not in the superstition hills but He is the God Who made the Hills. Zoe takes a question and turns it into a direct command: "Shall I look to the hills? No. I will look to the God who made the hills." Restoration of the most ancient pagan belief about God. Pantheism: One form of pantheism, present in the early stages of Greek philosophy , held that the divine is one of the elements in the world whose function is to animate the other elements that constitute the world This point of view, called Hylozoistic (Greek hyle , "matter," and zoe , "life ") pantheism, is not monistic, as are most other forms of pantheism, but pluralistic Also: Heylel (h1966) hay-lale'; from 1984 (in the sense of
Gnosticism And Neo-Gnosticism
New gnosticism Sophia / Zoe Sophia sent her daughter Eve (Eve-Zoe}, a female instructor. Afterwards gnosticism and Neo-gnosticism. New
http://www.piney.com/GnosticismIndex.html

Extractions: Gnosticism - Sophia / Zoe: Modern ASLAN: the Lion of the Tribe of Judah? 5/17/33 Lucy is Lucifer or Zoe. From IBelieve.net ZOE in Phoenix: The Gold is not in the superstition hills but He is the God Who made the Hills. Zoe takes a question and turns it into a direct command: "Shall I look to the hills? No. I will look to the God who made the hills." Restoration of the most ancient pagan belief about God. Our Topical Research The Acts of Peter and the Twelve Apostles Allogenes The Apocalypse of Adam The (First) Apocalypse of James The (Second) Apocalypse of James The Apocalypse of Paul The Apocalypse of Peter Apocryphon of James The Apocryphon of John Asclepius 21-29 Authoritative Teaching The Book of Thomas the Contender The Concept of Our Great Power The Dialogue of the Savior The Discourse on the Eighth and Ninth Eugnostos the Blessed The Exegesis on the Soul GnosExegesisSoul.html Gospel of the Egyptians The Gospel of Philip Gospel of Thomas - Kingdom of God is Within You The Gospel of Truth: Hypostasis of the Archons: Sophia - Zoe Female Instructing Principle from Eve Hypostasis of the Archons: Unedited Hypsiphrone The Interpretation of Knowledge The Letter of Peter to Philip Marsanes Melchizedek On the Anointing On the Baptism A On the Baptism B On the Eucharist A On the Eucharist B Introduction Origin of the Word and Musical Worship Teams Origin of the World Untouched Origin of the World illustrated and annotated.
EUROPE: Western / Alchemy, Gnosticism, Hermetics
WESTERN EUROPE. ALCHEMY, gnosticism, HERMETICS. gnosticism isn t my current path, but for those interested in it, Bishop Hoeller is a reliable guide.
http://www.mythinglinks.org/euro~west~alchgnosherm.html

Extractions: (Scanned by me from C.G. Jung's p.153) http://www.levity.com/alchemy/maryprof.html Since I've begun this page with an image of Maria Prophetessa ( see directly above) , it's only fair to give you her text as well . From Adam McLean's site ( see directly below) comes "Mary the Prophetess," a 16th-17th century text transcribed from the British Library MS. Sloane 3641 folios 1-8. From a brief passage of poetry at the end of this prose text: ...Mary the Light of dew, and Art has got To be exalted in the Fire. http://www.levity.com/alchemy/info.html This amazing site from Adam McLean in Scotland is "dedicated to Alchemy in all its facets." It's an obvious labor of love. I'll let McLean tell you about his site himself: 70 megabytes of information on alchemy in all its facets. Divided into over 1300 sections and providing thousands of pages of text, over 1700 images, over 200 complete alchemical texts, extensive bibliographical material on the printed books and manuscripts, numerous articles, introductory and general reference material. There is also a searchable graphics database with 800 images, and a database of alchemy books with 4600 entries and 5 megs of text. It was first launched on 7th May 1995 and new pages are continually being added. There are about 400 people accessing this site each day....

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