A Framework to Think About Gnosticism

in blurtreligions •  4 years ago 

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I was beginning to read a book on the subject of Gnosticism last night that I’ve had forever. A new goal of mine since joining the Blurt community is a) read a book on some subject matter that I find of interest, and b) summarize some points of the book to share with #blurtreligion for a conversation starter. I like this, because it will force me to start reading some books I’ve stockpiled forever.

Last night I began this book, The Apocalypse of the Reluctant Gnostics: Carl G. Jung and Philip K. Dick, by Stuart Douglas:

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Straight away, through the first chapter, I read a wonderful synopsis of the gnostic worldview that was put together ever so succinctly. Douglas put a ten point, high level summary of the Gnostic framework for a good starter…and since I am going to be sharing some details and findings of my research on the Nag Hammadi Library, I thought I should share it for everyone to give some context as to what is going on with the whole “Gnosticism” thing. So, without further ado (and with some paraphrasing, of course), I give you the Stuart Douglas “Gnostic Manifesto.” Simply put: based in visionary experiences and relating to a group of people with a related spiritual worldview, Gnosticism exhibits the following fundamental characteristics:

I. It is Monistic; there exists a sole, indefinable, preternatural supreme godhead out of which everything else comes into being

II. Its cosmogony involves a process of discharge of male-female syzygies out of the one preternatural source

III. It is dualistic in nature and draws a distinct division between a preternatural realm of light and the artificed domain of matter

IV. It believes the artificed domain of matter was not created by the preternatural godhead but rather that it was generated by “a lesser, ignorant, occasionally evil god and his subordinates”

V. The generation of this domain of matter was a result of an error or disruption to the superlunary order

VI. Humans were created by the artificer and his subordinates, imprisoned them in the generated domain of matter, and banished them from their true home in the preternatural realm of light

VII. Each human being contains an essence that is equal to the essence of the supreme godhead; it is the divine essence

VIII. Transcendent awareness is required through direct, inner experience to achieved salvation; salvation is not acquired through blind faith

IX. This inner experience is gnosis, and is imparted by a delegate from the preternatural realm

X. Hence, the goal of every Gnostic is to “extract their divine essence from its imprisonment” in the world of matter and return it to the preternatural realm of light

After reading this last night, I immediately thought this was a perfect framework from how to approach any Gnostic works, and more importantly to me, to be used as a cheat sheet as I move forward with my Nag Hammadi research. So go ahead and bookmark it if interested!

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What do you think of this “manifesto”? Overly simplistic? Lacking elegance ? I’m curious to hear what others think about the summary laid forth by the Douglas. Thanks as always for reading!

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  ·  4 years ago  ·  

thanks so much!

  ·  4 years ago  ·  

It sounds good to me.... Gnosis reminds me of Kabbalah.... and the concept of Tsimtsum .... where all of creation contains a spark of the Original divine Light ein sof ( endless infinite) ... In the Beginning the One Vessel of light shattered and shards of light were scattered across the Universe.

  ·  4 years ago  ·  

that is the second time in 24 hours I've seen ein sof...I'm beginning to think the Universe is sending me more messages

  ·  4 years ago  ·  

The tzimtzum or tsimtsum (Hebrew צמצום ṣimṣūm "contraction/constriction/condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria's doctrine that God began the process of creation by "contracting" his Ohr Ein Sof (infinite light) in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist. This primordial initial contraction, forming a ḥālāl happānuy "vacant space" (חלל הפנוי‎) into which new creative light could beam, is denoted by general reference to the tzimtzum. In contrast to earlier, Medieval Kabbalah, this made the first creative act a concealment/Divine exile rather than unfolding revelation. This dynamic crisis-catharsis in the Divine flow is repeated throughout the Lurianic scheme.

Because the tzimtzum results in the "empty space" in which spiritual and physical Worlds and ultimately, free will can exist, God is often referred to as "Ha-Makom" (המקום‎ lit. "the Place", "the Omnipresent") in Rabbinic literature ("He is the Place of the World, but the World is not His Place"[1]). In Kabbalistic interpretation, this describes the paradox of simultaneous Divine presence and absence within the vacuum and resultant Creation. Relatedly, Olam — the Hebrew for "World/Realm" — is derived from the root עלם meaning "concealment". This etymology is complementary with the concept of Tzimtzum in that the subsequent spiritual realms and the ultimate physical universe conceal to different degrees the infinite spiritual lifeforce of creation. Their progressive diminutions of the Divine Ohr (Light) from realm to realm in creation are also referred to in the plural as secondary tzimtzumim (innumerable "condensations/veilings/constrictions" of the lifeforce). However, these subsequent concealments are found in earlier, Medieval Kabbalah. The new doctrine of Luria advanced the notion of the primordial withdrawal (a dilug – radical "leap") in order to reconcile a causal creative chain from the Infinite with finite Existence.

Prior to Creation, there was only the infinite Or Ein Sof filling all existence. When it arose in G-d's Will to create worlds and emanate the emanated ... He contracted (in Hebrew "tzimtzum") Himself in the point at the center, in the very center of His light. He restricted that light, distancing it to the sides surrounding the central point, so that there remained a void, a hollow empty space, away from the central point ... After this tzimtzum ... He drew down from the Or Ein Sof a single straight line [of light] from His light surrounding [the void] from above to below [into the void], and it chained down descending into that void. ... In the space of that void He emanated, created, formed and made all the worlds.

— Etz Chaim, Arizal, Heichal A"K, anaf

Source: https://en.wikipedia.org/wiki/Tzimtzum