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Re: [Gnosticism] Re: Shedding New Light on the Buddha of Light

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  • AJRoberti@aol.com
    Hello Felis,
    Message 1 of 74 , Jul 3, 2002
      Hello Felis,

      << The difficulty seems to be that most people do not see themselves as part of the greater ekkleisa but rather, if they have spiritual or religious involvements at all, as subscribers to partisan religions and churches - in the main exoteric organisations such as the Roman church. >>

      I think that you and Corax have hit on a very important point.  Many mystics throughout history have sought solitude and silence *while seeking*, and for a time it can be very beneficial.  After attaining a certain level of awareness though they realize that the value of any wisdom they gain is measured primarily by their conduct - one must become aware that practicing unconditional compassion is intimately interwoven with Gnosis.  For the one who has achieved Gnosis, there is no "dividing line" between thought, feeling, and action; they have harmonized into a single unfolding.

      The ancients never had the intense focus on self-development that we have today -- which means that the ego is more of a stumbling-block than ever.  Being holy or being good meant that one fit well into the fabric of society and brought benefit to the whole family and community.

      Particularly in the New Age movement,  the term 'gnosis' frequently seems to have been debased and is applied to any mystical or visionary experience, high or trip.  People are being misled into assuming experiences to have been Gnosis, when they are nothing of the kind. >>

      Yes, I used to be among the group that believed this.  Experiences of bliss, or sacred visions, can be a part of what brings one to Gnosis, but it should not be mistaken for Gnosis, any more than a bridge should be mistaken for a river.

      Those who want "cheap Gnosis" (a Gnostic counterpart to "cheap grace") will be disappointed to learn that there's so much work involved.  ;)

      << Interestingly Paul's own 'teacher' seems to have been the Christ in form of the Gnosis iteslf.  This echoes the manner in which Jesus is largely depicted:  at age 12 and untutored he is able to dialogue on equal terms with the rabbis, and when he begins speaking in the synagogue it is "with authority" - again from the Holy Spirit or Gnosis.

      Thus while the Christed, or Pneumatics, have no need for priests, it appears that the Psychic followers of gnosticism looked to the pneumatics or parfaits (and their writings) for necessary guidance. >>

      The writings, just like the teachings of a flesh-and-blood instructor, can really only lead you to the point where you (the image) meets the angel in the Bridal Chamber.  From that point you are more or less on your own, and the angel is your instructor.

      Tony Roberti
      Gulf Coast Gnostics: http://groups.yahoo.com/group/GCGnostics/

      "A person desperately searching for God is like a fish desperately searching for water."  unattributed tidbit

    • Coraxo
      Thanks Felis; Revelations 2:[17] He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the
      Message 74 of 74 , Jul 5, 2002
        Re: [Gnosticism] Re: Shedding New Light on the Buddha of Light Thanks Felis;

        Revelations 2:[17] He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

        This troubling passage in the Apocalypse of John of Patmos makes sense in CON-TEXT with what is known of the Valentinian teaching of the name.

        Corax Bin Al-Ghorab Abu Gharib Al Maghribi

        From: "Enheduanna" <argot@...>

        Re: [Gnosticism] Re: Shedding New Light on the Buddha of Light

        Coraxo wrote:

        > How do we in fact know that Christ informs the understanding of someone?

        I just came across an interesting reflection on this with reference to the
        Valentinian concept of the Name:


        "As noted in Dawson (1992), Thomassen (1993), and Zyla (1996) the Name is
        closely identified by Valentinus with 'bold speaking' or 'free speaking'
        (parhesia). This notion of 'bold speech' as a characteristic of the presence
        of the Name seems to be derived from the New Testament. In the book of Acts,
        speaking boldly, healings and miracles are all said to be produced by the
        presence of the Name (Acts 4:29-30). According to Valentinus, the Father's
        "free act of speaking is the manifestation of the Son" (Valentinus Fragment
        2). He goes on to say that the Son visits the heart of the individual in
        order to purify it. Similarly, in his account of the creation of human
        beings, the presence of the Name within Adam is said to produce 'bold
        speech' which frightens the angels(Valentinus Fragment 5). Just as the
        Father expressed himself boldly in the Son, so the Son expresses himself in
        "bold speech" within the individual person. As Zyla (1996) states, "Through
        the sacrifice of Jesus, gnosis of the Father was gained and can be passed on
        through parrhesia (bold speech)". Gnosis of the Name produces "bold speech"
        in the individual.

        "Valentinus attributes inspired speech to the presence of the Name. The Name
        causes the individual to "utter sounds superior to what its modeling
        justified" (Valentinus Fragment 1). According to Marcus, inspired speech
        results from being joined to one's bridegroom angel (Irenaeus Against Heresy
        1:13:3). This further confirms the thesis that the angel is identical with
        the name. The experience of gnosis is the reception of one's angel/name
        which is a particular instance of the Son/Name. "

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