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Re: Material and Spiritual Worlds

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  • eyeambetty
    Hi Pneuman,PMCV, and all ... the ... take ... is ... PMCV, you have suggested before, that one continues to develop at the psychic level, even after pneumatic
    Message 1 of 67 , Apr 2, 2004
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      Hi Pneuman,PMCV, and all


      >PMCV wrote:
      > While I agree with you that there is a value to the physical nature
      > in the search for Gnosis, I cannot agree with you in the particular
      > way you outline. The Gnostics describe a three part human, not
      > two.... Gnostics were not dualists the way the Manichaeans were.
      the
      > three parts, as you know, are the body, the MIND, and then the
      > spirit. Psychology is a mental process, it is from the same root as
      > the term "psychic" which refers to those people who only see the
      > world via what we might call a psychological process. You could
      take
      > that as an admonition from the mouths of the Gnostics themselves
      > against simply seeing the spiritual via a mental process, such as
      > allegory. Allegory is the method of understanding for a person who
      is
      > at the "psychic" level, not the pneumatic.


      PMCV, you have suggested before, that one continues to develop at
      the psychic level, even after pneumatic breakthroughs. perhaps, then
      one can continue to utilize the functions or instruments of
      perception that are distinctly of the hylic and psychic natures.
      here is a passage from Stephan Hoeller's book "Jung and the Lost
      Gospels" that seems to describe such a process in relation to myth:

      "Experience turned into myth and myth turned inward as psychological
      self-knowledge: such is the grand movement of Gnosis on the plane of
      psychic reality. Yet, there is still a third component, which allows
      the myth to descend from the purely psychological to the material
      level of manifestation where it may impress not only the intuitive,
      thinking, and feeling functions, but also the function of sensation.
      This third element is valid ritual, possessing true meaning, which
      becomes the dramatization or "playing out" of the myth in plain view
      of the senses." pg 102.

      maybe it is these process' that "turn our minds to the Truth", not
      ends in themselves, but modes of perception that continue to inform
      our aquaintance with the Unknown, in accordance with either one's
      anticipated or actual pneumatic awareness.

      in the Gospel of Philip it says:

      "But truth brought names into existance in the world for our sakes,
      because it is not possible to learn it(truth) without these names.
      Truth is one single thing; it is many things and for our sakes to
      teach about this one thing in love through many things."

      and:

      "Truth did not come into the world naked, but it came in types and
      images. The world will not receive truth in any other way."

      betty





      >
      > There is a third option, Pneumen, we can also make an educated
      guess
      > about the possibilities without assuming we are correct. That is to
      > say, we don't have to ASSUME anything, and the conversation can
      still
      > lead us to consider important possibilities. That is what this club
      > is all about ;)
      >
    • lady_caritas
      Hi, all. I just want to pop in to welcome all our recent new members (and older members posting for the first time) -- elmoreb, Jo Ann Hinkle, Steve, Michael
      Message 67 of 67 , Apr 5, 2004
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        Hi, all. I just want to pop in to welcome all our recent new members
        (and older members posting for the first time) -- elmoreb, Jo Ann
        Hinkle, Steve, Michael Heinich, Scott Fraser, Leslie Bryon. There
        are many others who are at least reading and we invite you to join us
        in discussion, if you so desire.

        Just a note while I'm here, Leslie. I read the recent posts to which
        you responded and I couldn't find where anyone used the
        phrase "psychoanalyzing a Text." I did see mention of opinions
        regarding "psychologizing" texts, which might refer to interpretation
        of ancient text via modern psychology avenues.

        I suppose I would encourage an understanding of the intent of the
        author(s) first. Gnostic parlance wouldn't equate "pneumatic"
        with "psychic," but I also can't imagine how a spiritual awareness
        would not affect the psyche in some way and how we function in this
        world.


        Cari

        P. S. Dear members, no need to be "sorry," for joining conversations
        and offering respectful insights and opinions. After all, that's
        what we're here for, right? ;-)



        --- In gnosticism2@yahoogroups.com, LESLIE BRYON <BryonL@p...> wrote:
        > Sorry, i am new to the group and i am having a problem
        understanding two concepts:
        > 1) what do you mean by "psychoanalizing a Text" i am a Mental
        helath Counsleor and we analyze people and their writings not Texts...
        >
        > 2) what does a person requires to be label as an "alchemist"? It is
        a philosophical position? a religious one? or a proto-chemist?
        > Sorry for my humble disagreement...
        > Leslie
        >
        > Scott Fraser <scorpius@i...> wrote:
        > Sorry to interrupt on this interesting discussion. But I don't
        believe that Gnostic texts can be psychologised. Look at the trouble
        Jung got into when he tackled alchemy. Totally clueless. You cannot
        understand someone else's meaning unless you have *experience* of the
        same underlying reality. Your experience is the limit of your
        knowledge and heuristic capacity. Jung was not an alchemist, so he
        misunderstood alchemy. How could he know what terms like "Lion"
        and "eagle" meant, when all he knew about was the psychological
        dimension? Paul says that the carnal man cannot understand the things
        of the spirit. Same principle at work: he has no *experience* of
        spiritual reality so he is *bound* to interpret on some other level
        of meaning that was not intended.
        >
        > Jesus says that Pharisees *cannot* understand parables. Same thing
        here. We would not visit a psycholgist and expect him to tell us
        about dentistry, so why would we trouble him about *spiritual*
        matters when these too are outside the province of his experience and
        competence. The only reason we would make this mistake is if WE TOO
        had no experience of spiritual matters and therefore falsely believed
        that they were reduceable to psychological terms or that the
        psychological dimension was the only reality. Frankly, this error is
        appallingly evident in our modern world. We are simply unaware of
        anything beyond the conceptual/rational level of the mind, even
        though people who have visisted this other dimension...Jesus, Mani,
        Buddha, and a million others -- frequently bring back reports of it.
        We, not having the same experience as Gnostics, would logically think
        that no such experience existed, and therefore that it could be
        explained (away) psychologically. But this is not the level on
        > which the ancient Gnosticis address us. They are not talking to
        the carnal man or the psychic/rational/emotional man (or only insofar
        as he is the medium, or channel through which the spiritual man is
        reached)... They are talking to the spiritual man -- and only he will
        understand. If a mechanic talks to another mechanic about cars, both
        will understand. If a mechanic talks to someone who does not know
        what a car is, who in his narrow experience of life, has never seen
        on or touched one, then this person, having never experienced cars,
        may indeed think that cars are "all in the mechanics head"
        (reductionist/psychological). He may not even so much as suspect
        their existence, but if he does he will try to imagine what a car is
        in terms of his own existing experience and knowledge. This is
        exactly what a Psychologist does when he approaches Gnostcism. Again,
        experience is the limit of your knowledge. No one is fit to
        interpret gnostic *experience* unless he is himself a gnostic who
        > has had *actual gnosis* of the same reality. Otherwise he is
        trying to describe the scenery of a distant country he has never
        visited. All other comentators, who have not had gnosis, are only
        competent in the sphere of their own expertise and experience and
        should handle only peripheral matters of psychology, history,
        biography and so on. If they DO commentate on gnostic *experience* we
        will only find out what a psychogist or historian *thinks about*
        gnostic ie (non-psychogical) experience, not what a gnostic *knows*
        about his own experience. It may be interesting -- but it will not in
        the least way bring us closer to knowing what that experience is, or
        its true significance. For that, we would have to have the same
        experience ourselves. It is an absurd conceit to think we can know
        or say anything meaningful about something we haven't experienced,
        but ths is precisely the conceit of a psychologist who tries to
        understand occult states that he has no experience of. "Oh, of
        course,"
        > he says, "that journey through the heavens is *really just* a form
        of the oedipus complex"....Why should we not expect an enlightened
        Gnostic to say the opposite.."Oh, of course, his Oedipus complex is
        *really just* a form of journey through the heavens". The
        reductionist equation works both ways. Spritual matters can be
        psycholgised or psychological matters can be spiritualised. But this
        is viciously circular and very stupid. An experience is what it is.
        An oedipus complex is an oedipus complex. A journey through the
        heavens is a journey through the heavens. As it is experienced, so it
        is. . This does not mean experience is subjective, either. Because
        there is no objective reality with which it could be compared and
        said to be *subjective* in the first place. Gnostics do not talk to
        non-gnostics/non-initiates about their experience. They are speaking
        a different language to people who have not experienced what the
        words of their language signify.
        >
        >
        >
        >
        > -----Original Message-----
        > From: pmcvflag <no_reply@yahoogroups.com>
        > To: gnosticism2@yahoogroups.com <gnosticism2@yahoogroups.com>
        > Date: Monday, 5 April 2004 05:43
        > Subject: [Gnosticism2] Re: Material and Spiritual Worlds
        >
        >
        > Hey Danielle, you state....
        >
        > "The way I understood Crowley's writting was: who is anyone to
        deside
        > who is "worthy" to recieve the Gnosis and who is not."
        >
        > The question I would raise is not about who is worthy of Gnosis,
        but
        > whether Crowely used the word "Gnosis" to mean the same thing that
        > the traditional Gnostics did.
        >
        > An example; if we both use the term "love", but one of us defines
        the
        > term to simply mean sex, where as the other uses the term to mean a
        > spiritual recognition of seperation from the prime source.... we
        > could have some communication problems when trying to communicate a
        > mythological outline of "love".
        >
        > The historical Gnostics that this club deals with had some very
        > specific definitions. Just because another group uses the same
        word,
        > does not mean they are talking about the same thing. Modern groups
        > have had a tendency to borrow terms from Gnosticism without really
        > understanding the usages in thier original context.
        >
        > To bring this to your point... how would you demonstrate that the
        > Historical Gnostics that this club deals with defined "spiritual
        > maturity" according to the same criteria as Crowley? AND.. how sure
        > are you that you and I mean the same thing when we use the
        > term "Gnosis"? For the sake of this club, the only definitions that
        > matter are the tradtional ones, all else must be compared against
        > them to be relevent here.
        >
        > Consider another possibility also... What if the symbolic usages
        > being used here are a language of sorts? Think, for instance, of
        the
        > rennaisance classicists like Botticelli, in a painting like the
        Prima
        > Vera. You can interperate that painting however you wish, but it
        was
        > dictated by Ficino to have a very specific meaning. If you don't
        know
        > the language of the picture, you can't interperate the intended
        > meaning any more than you can understand me if I am speaking in a
        > language you don't know. For the most part, ancient people did not
        > agree with that modern notion of free form art creation and
        > interperatation. Instead, thier works had much more precisely
        > intended functions.
        >
        > When we look at an ancient work like these Nag Hammadi texts we
        much
        > make a choice.... do we care what the original authors meant or are
        > we going to foist them into a modern mold? The problem with
        > psychologicizing these works is the same as the problem with
        applying
        > some kind of free form art interperatation (and it is usually the
        > latter that people mean when they say "spiritual interperetation",
        > even though we could question whether that is actually spiritual or
        > not) which is that these methods fail to utilize the same language
        as
        > the work being read.
        >
        > In spite of his advocacy of Jungian method, Dr Campbell points out
        > this problem with interperating myth also when he compares myth to
        > his computer his computer... it has a function and is meant to do
        > specific things for you, but it does not work if you go mixing
        > incompatible softwares, softwares that use different languages. I
        > think this observation is important, and that if we want to know a
        > myth we must know it in it's own language rather than making it fit
        > into our own personal psychological perspective.
        >
        > PMCV
        >
        > --- In gnosticism2@yahoogroups.com, "Danielle George"
        > <treasurer@h...> wrote:
        > >
        > > The way I understood Crowley's writting was: who is anyone to
        > deside
        > > who is "worthy" to recieve the Gnosis and who is not.
        > (Historically
        > > I personally believe the writings were circulated, layered in
        > > symobilism for saftey if nothing else to all persons) Any one
        > person
        > > can read something and form an opinion, the opinion would be
        based
        > > on the persons understanding, if the person was advanced
        spritually
        > > or on the path to understanding, that person would be able to
        > > discern between the literal and symbolic text in one writing- and
        > > find the hidden Truths- regardless of that persons faith/religon-
        > > he warns in the writing to keep your mind open and to not
        discount
        > > one form of interpretation and use only the other-
        > >
        > > Danielle'
        >
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