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• *Simon Magus and Marcion of Sinope both had Gnostic tendencies, but such familiar ideas that they presented were as-yet unformed; they might thus be described as pseudo- or proto-Gnostics. Both developed a sizeable following. Simon Magus' pupil Menander could potentially be included within this grouping.
• *Cerinthus, the leader of a late first century or early second century cult; though he believed in the existence of a lesser, creator deity who governs the world, Cerinthus apparently sets great store against observation of ceremonies as a redemptive observance, rather than the gnosis that is naturally the emphasis of gnostic schools.
• *The Ophites, so-named because they worshipped the serpent of Genesis as the bestower of knowledge.
• *The Cainites, as the term implies, worshipped Cain, as well as Esau, Korah, and the Sodomites. There is little evidence concerning the nature of this group; however, it is surmisable that they believed that indulgence in sin was the key to salvation because since the body is evil, one must defile it through immoral activity (see libertinism).
• *The Carpocratians
• *The Borborites
• *The Bogomils
• *The Cathars (Cathari, Albigenses or Albigensians) are typically seen as being imitative of Gnosticism; whether or not the Cathari possessed direct historical influence from ancient Gnosticism is disputed. Though the basic conceptions of Gnostic cosmology are to be found in Cathar beliefs (most distinctly in their notion of a lesser, Satanic, creator god), they did not apparently place any special relevance upon knowledge (gnosis) as an effective salvific force. For the relationship between these medieval heresies and earlier Gnostic forms, see historical discussion above.

• The Gospel of Judas is the most recently discovered gnostic text. National Geographic has published an English translation of it and is promoting it into mainstream awareness. It portrays Judas Iscariot as the most enlightened disciple, who acted at Jesus' request when he handed Jesus over to the authorities. Its reference to Barbelo and inclusion of material similar to the Apocryphon of John and other such texts, connects the text to Barbeloite and/or Sethian Gnosticism.

Important terms and concepts

Aeons

In many Gnostic systems, the various emanations of the God, who is also known by such names as the One, the Monad, Aion teleos (The Perfect Aeon), Bythos (Depth or profundity, Greek Βυθος), Proarkhe (Before the Beginning, Greek προαρχη), E Arkhe (The Beginning, Greek ἡ ἀρχή), are called aeons. This first being is also an æon and has an inner being within itself, known as Ennoia (Thought), Charis (Grace), or Sige (Greek Σιγη, Silence). The split perfect being conceives the second aeon, Caen (Power), within itself. Along with the male Caen comes the female æon Akhana (Truth, Love).

The aeons often came in male/female pairs called syzygies, and were numerous (20-30). Two of the most commonly listed æons were Jesus and Sophia. The aeons constitute the pleroma, the "region of light". The lowest regions of the pleroma are closest to the darkness; that is, the physical world.

When an æon named Sophia emanated without her partner aeon, the result was the Demiurge, or half-creator (Occasionally referred to as Ialdaboth in Gnostic texts), a creature that should never have come into existence. This creature does not belong to the pleroma, and the One emanates two savior æons, Christ and the Holy Spirit to save man from the Demiurge. Christ then took the form of the man, Jesus, in order to be able to teach man how to achieve gnosis; that is, return to the pleroma.

These systems, however, are only a sample of the various interpretations that exist. The roles of familiar beings suchs as Jesus, Christ, Sophia, and the Demiurge usually share the same general themes between systems but may have somewhat different functions or identities ascribed to them.

Archon

In late antiquity some variants of Gnosticism used the term Archon to refer to several servants of the Demiurge, the "creator god" that stood between the human race and a transcendent God that could only be reached through gnosis. In this context they have the role of the angels and demons of the Old Testament.

The Egyptian Gnostic Basilideans accepted the existence of an archon called Abraxas who was the prince of 365 spiritual beings (Irenaeus, Adversus Haereses, I.24). The Orphics accepted the existence of seven archons: Iadabaoth or Ialdabaoth (who created the six others), Iao, Sabaoth, Adonaios, Elaios, Astaphanos and Horaios (Origen, Contra Celsum, VI.31). Ialdabaoth had a head of a lion, just like Mithraic Kronos (Chronos), Persian Zervan (Zurvan) and Vedic Narasimha, a form of Vishnu. Their wrathful nature was mistaken as evil. The snake wrapped around them is Ananta (Sesha) Naga (mythology).

The word Abraxas was engraved on certain antique stones, called on that account Abraxas stones, which were used as amulets or charms by Gnostic sects. It was believed that Abraxas was the name of a god who incorporated both Good and Evil (God and Demiurge) in one entity, and therefore representing the monotheistic God, singular, but (unlike, for example, the Christian God) not omni-benevolent. Abraxas has been claimed to be both an Egyptian god and a demon, sometimes even being associated with the dual nature of Satan/Lucifer. This is possibly the origin of the word abracadabra, although other explanations exist.

Demiurge

The term Demiurge refers to an entity (usually seen as evil) responsible for the creation of the physical universe and the physical aspect of humanity.

The term occurs in a number of other religious and philosophical systems, most notably Platonism. While always suggestive of a creator god, the moral judgements regarding the demiurge vary wildly, from a benign grand architect to an evil subvertor of God's will.

Like Plato, Gnosticism presents a distinction between the highest, unknowable "alien God" and the demiurgic "creator" of the material. However, in contrast to Plato, several systems of Gnostic thought present the Demiurge as antagonistic to the will of the Supreme Creator: his act of creation either in unconscious imitation of the divine model, and thus is fundamentally flawed, or else formed with the malevolent intention of entrapping aspects of the divine in materiality. Thus, in such systems, the Demiurge acts as a solution to the problem of evil. In the Apocryphon of John (several versions of which are found in the Nag Hammadi library), the Demiurge has the name "Yaltabaoth", and proclaims himself as God:

"Now the archon who is weak has three names. The first name is Yaltabaoth, the second is Saklas, and the third is Samael. And he is impious in his arrogance which is in him. For he said, 'I am God and there is no other God beside me,' for he is ignorant of his strength, the place from which he had come."

Gnostic myth recounts that Sophia (Greek, literally meaning "wisdom"), the Demiurge's mother and a partial aspect of the divine Pleroma or "Fullness", desired to create something apart from the divine totality, and without the receipt of divine assent. In this abortive act of separate creation, she gave birth to the monstrous Demiurge and, being ashamed of her deed, she wrapped him in a cloud and created a throne for him within it. The Demiurge, isolated, did not behold his mother, nor anyone else, and thus concluded that only he himself existed, being ignorant of the superior levels of reality that were his birth-place.

The Gnostic myths describing these events are full of intricate nuances portraying the declination of aspects of the divine into human form; this process occurs through the agency of the Demiurge who, having stolen a portion of power from his mother, sets about a work of creation in unconscious imitation of the superior Pleromatic realm. Thus Sophia's power becomes enclosed within the material forms of humanity, themselves entrapped within the material universe: the goal of Gnostic movements was typically the awakening of this spark, which permitted a return by the subject to the superior, non-material realities which were its primal source. (See Sethian Gnosticism.)

"Samael" may equate to the Judaic Angel of Death, and corresponds to the Christian demon of that name, as well as Satan. Literally, it can mean "Blind God" or "God of the Blind" in Aramaic (Syriac sæmʕa-ʔel). Another alternative title for Yaldabaoth, "Saklas", is Aramaic for "fool" (Syriac sækla "the foolish one").

Some Gnostic philosophers (notably Marcion of Sinope) identify the Demiurge with Yahweh, the God of the Old Testament, in opposition and contrast to the God of the New Testament. Still others equated the being with Satan. Catharism apparently inherited their idea of Satan as the creator of the evil world directly or indirectly from Gnosticism.

Gnosis

The word 'Gnosticism' is a modern construction, though based on an antiquated linguistic expression: it comes from the Greek word meaning 'knowledge', gnosis (γνῶσις). However, gnosis itself refers to a very specialised form of knowledge, deriving both from the exact meaning of the original Greek term and its usage in Platonist philosophy.

Unlike modern English, ancient Greek was capable of discerning between several different forms of knowing. These different forms may be described in English as being propositional knowledge, indicative of knowledge acquired indirectly through the reports of others or otherwise by inference (such as "I know of George Bush" or "I know Berlin is in Germany"), and empirical knowledge acquired by direct participation or acquaintance (such as "I know George Bush personally" or "I know Berlin, having visited").

Gnosis (γνῶσις) refers to knowledge of the second kind. Therefore, in a religious context, to be 'Gnostic' should be understood as being reliant not on knowledge in a general sense, but as being specially receptive to mystical or esoteric experiences of direct participation with the divine. Indeed, in most Gnostic systems the sufficient cause of salvation is this 'knowledge of' ('acquaintance with') the divine. This is commonly identified with a process of inward 'knowing' or self-exploration, comparable to that encouraged by Plotinus (ca. 205–270 AD). However, as may be seen, the term 'gnostic' also had precedent usage in several ancient philosophical traditions, which must also be weighed in considering the very subtle implications of its appellation to a set of ancient religious groups.

Monad

In many Gnostic systems (and heresiologies), God is known as the Monad, the One, The Absolute, Aion teleos (The Perfect Æon), Bythos (Depth or Profundity, Βυθος), Proarkhe (Before the Beginning, προαρχη), and E Arkhe (The Beginning, η αρχη). God is the high source of the pleroma, the region of light. The various emanations of God are called æons.

Within certain variations of Gnosticism, especially those inspired by Monoimus, the Monad was the highest God which created lesser gods, or elements (similar to æons).

According to Hippolytus, this view was inspired by the Pythagoreans, who called the first thing that came into existence the Monad, which begat the dyad, which begat the numbers, which begat the point, begetting lines, etc.

This Monad is the spiritual source of everything which emanates the pleroma, and could be contrasted to the dark Demiurge (Yaldabaoth) that controls matter.

The Sethian cosmogony as most famously contained in the Apocryphon ('Secret book') of John describes an unknown God, very different in nature to the orthodox conception of the divine. The latter conception defines God through a series of explicit positive statements, themselves universal but in the divine taken to their superlative degrees: as well as being explicitly male, he is omniscient, omnipotent and truly benevolent. The Sethian conception of God is, by contrast, defined through negative theology: he is immovable, invisible, intangible, ineffable; commonly, 'he' is seen as being hermaphroditic, a potent symbol for being, as it were, 'all-containing'.

This mode of thinking about God is found throughout gnosticism, Vendantic hinduism, and Platonic and Aristotelian theology as well. It also may be seen to derive from Judaic sources. In essence, Sethianism posits a God that may not be described in any rational sense; much like Plato and Philo had also stated but it is only possible to say what God isn't, and the experience of it remains something, again, in defiance of rational description. Orthodox descriptions of God sometimes also employ this sort of language.

Pleroma

Pleroma (Greek πληρωμα) generally refers to the totality of God's powers. The term means fullness, and is used in Christian theological contexts: both in Gnosticism generally, and in Colossians 2.9.

Gnosticism holds that the world is controlled by evil archons, one of whom is the demiurge, the deity of the Old Testament who holds the human spirit captive.

The heavenly pleroma is the center of divine life, a region of light "above" (the term is not to be understood spatially) our world, occupied by spiritual beings such as aeons (eternal beings) and sometimes archons. Jesus is interpreted as an intermediary aeon who was sent from the pleroma, with whose aid humanity can recover the lost knowledge of the divine origins of humanity. The term is thus a central element of Gnostic cosmology.

Pleroma is also used in the general Greek language and is used by the Greek Orthodox church in this general form since the word appears under the book of Colossians. Proponents of the view that Paul was actually a gnostic, such as Elaine Pagels of Princeton University, view the reference in Colossians as something that was to be interpreted in the gnostic sense.

Sophia

In Gnostic tradition, the term Sophia (Σoφíα, Greek for "wisdom") refers to the final and lowest emanation of God.

In most if not all versions of the gnostic myth, Sophia births the demiurge, who in turn brings about the creation of materiality. The positive or negative depiction of materiality thus resides a great deal on mythic depictions of Sophia's actions. She is occasionally referred to by the Hebrew equivalent of Achamoth (this is a feature of Ptolemy's version of the Valentinian gnostic myth).

Almost all gnostic systems of the Syrian or Egyptian type taught that the universe began with an original, unknowable God, referred to as the Parent or Bythos, as the Monad by Monoimus, or the first Aeon by still other traditions. From this initial unitary beginning, the One spontaneously emanated further Aeons, pairs of progressively 'lesser' beings in sequence. The lowest of these pairs were Sophia and Christ. The Aeons together made up the Pleroma, or fullness, of God, and thus should not be seen as distinct from the divine, but symbolic abstractions of the divine nature.

History

See "History of Gnosticism" for the full treatment.

The development of the Syrian-Egyptian school

Bentley Layton has sketched out a relationship between the various gnostic movements in his introduction to The Gnostic Scriptures (SCM Press, London, 1987). In this model, 'Classical Gnosticism' and 'The School of Thomas' antedated and influenced the development of Valentinus, who was to found his own school of Gnosticism in both Alexandria and Rome, whom Layton called 'the great [Gnostic] reformer' and 'the focal point' of Gnostic development. While in Alexandria, where he was born, Valentinus probably would have had contact with the Gnostic teacher Basilides, and may have been influenced by him.

Valentinianism flourished throughout the early centuries of the common era: while Valentinus himself lived from ca. 100–175 AD/CE, a list of sectarians or heretics, composed in 388 AD/CE, against whom Emperor Constantine intended legislation includes Valentinus (and, presumably, his inheritors). The school is also known to have been extremely popular: several varieties of their central myth are known, and we know of 'reports from outsiders from which the intellectual liveliness of the group is evident' (Markschies, Gnosis: An Introduction, 94). It is known that Valentinus' students, in further evidence of their intellectual activity, elaborated upon the teachings and materials they received from him (though the exact extent of their changes remains unknown), for example, in the version of the Valentinian myth brought to us through Ptolemy.

Valentinianism might be described as the most elaborate and philosophically 'dense' form of the Syrian-Egyptian schools of Gnosticism, though it should be acknowledged that this in no way debarred other schools from attracting followers: Basilides' own school was popular also, and survived in Egypt until the 4th century.

Simone Petrement, in A Separate God, in arguing for a Christian origin of Gnosticism, places Valentinus after Basilides, but before the Sethians. It is her assertion that Valentinus represented a moderation of the anti-Judaism of the earlier Hellenized teachers; the demiurge, widely regarded to be a mythological depiction of the Old Testament God of the Hebrews, is depicted as more ignorant than evil. (See below.)

The development of the Persian school

An alternate heritage is offered by Kurt Rudolph in his book Gnosis: The Nature & Structure of Gnosticism (Koehler and Amelang, Leipzig, 1977), to explain the lineage of Persian Gnostic schools. The decline of Manicheism that occurred in Persia in the 5th century AD/CE was too late to prevent the spread of the movement into the east and the west. In the west, the teachings of the school moved into Syria, Northern Arabia, Egypt and North Africa (where Augustine was a member of school from 373-382); from Syria it progressed still farther, into Palestine, Asia Minor and Armenia. There is evidence for Manicheans in Rome and Dalmatia in the 4th century, and also in Gaul and Spain. The influence of Manicheanism was attacked by imperial elects and polemical writings, but the religion remained prevalent until the 6th century, and still exerted influence in the emergence of the Paulicians, Bogomils and Cathari in the middle ages, until it was ultimately stamped out as a heresy by the Catholic Church.

In the east, Rudolph relates, Manicheanism was able to bloom, given that the religious monopoly position previously held by Christianity and Zoroastrianism had been broken by nascent Islam. In the early years of the Arab conquest, Manicheanism again found followers in Persia (mostly amongst educated circles), but flourished most in Central Asia, to which it had spread through Iran. Here, in 762, Manicheanism became the state religion of the Uigar Empire.

Influence in East Asia

Early missionaries, including Manicheans, Zoroastrians, and Nestorians, traveled and proselytized along the Silk Road east to Chang'an, the Tang Dynasty capital of China. The first introduction of Christianity, under the Chinese name Jĭngjiào (景教, literally "bright/luminous religion"), was from Nestorianism or the Assyrian Church of the East. In 635, when Nestorian missionaries arrived in Chang'an, the Emperor assigned his famous Prime Minister Fang Xuanling (房玄齡) to hold a grand welcome ceremony. Chinese Nestorianism was popular in the late 8th century, but never became a widely-practice mainstream religion in China. In 845, Emperor Wuzong of Tang ordered the Great Persecution of Buddhism, which affected other foreign religions, weakened Nestorianism and practically destroyed Manichaeism and Zoroastrianism in China.

Chinese Nestorianism revived during the 13th-14th century Yuan Dynasty, but was replaced by Roman Catholicism in 16th-17th centuries. Rudolph reported that despite the suppression, Manichean traditions are reputed to have survived until the 17th century (based on the reports of Portuguese sailors).

'Gnosticism' as a potentially flawed category

In 1966 in Messina, Italy, a conference was held concerning systems of gnosis. Among its several aims were the need to incept a program to translate the recently-acquired Nag Hammadi library (see above) and the need to arrive at an agreement concerning an accurate definition of 'Gnosticism'. This was in answer to the tendency, prevalent since the eighteenth century, to use the term 'gnostic' less as its origins implied, but rather as an interpretive category for contemporary philosophical and religious movements. For example, in 1835, New Testament scholar Ferdinand Baur constructed a developmental model of Gnosticism that culminates in the religious philosophy of Hegel; one might compare literary critic Harold Bloom's recent attempts to identify Gnostic elements in contemporary American religion, or Eric Voegelin's analysis of totalitarian impulses through the interpretive lens of Gnosticism.

The 'cautious proposal' reached by the conference concerning Gnosticism is described by Markschies:

In essence, it had been decided that 'Gnosticism' would become a historically-specific term, restricted to mean the Gnostic movements prevalent in the 3rd century, while 'gnosis' would be an universal term, denoting a system of knowledge retained 'for a privileged élite'. However, this effort towards providing clarity in fact created more conceptual confusion, as the historical term 'Gnosticism' was an entirely modern construction, while the new universal term 'gnosis' was a historical term: 'something was being called "gnosticism" that the ancient theologians had called "gnosis" ... [A] concept of gnosis had been created by Messina that was almost unusable in a historical sense' (Markschies, Gnosis: An Introduction, 14-15). In antiquity, all agreed that knowledge was centrally important to life, but few were agreed as to what exactly constituted knowledge; the unitary conception that the Messina proposal presupposed did not exist.

These flaws have meant that the problems concerning an exact definition of Gnosticism persist. It remains current convention to use 'Gnosticism' in a historical sense, and 'gnosis' universally. Leaving aside the issues with the latter noted above, the usage of 'Gnosticism' to designate a category of religions in the 3rd century has recently been questioned as well. Of note is the work of Michael Allen Williams in Rethinking Gnosticism: An Argument for the Dismantling of a Dubious Category, in which the author examines the terms by which gnosticism as a category is defined, and then closely compares these suppositions with the contents of actual Gnostic texts (the newly-recovered Nag Hammadi library was of central importance to his thesis).

Williams argues that the conceptual foundations on which the category of Gnosticism rests are the remains of the agenda of the heresiologists. Too much emphasis has been laid on perceptions of dualism, body-and-matter hatred, and anticosmism, without these suppositions being properly tested. In essence, the interpretive definition of Gnosticism that was created by the antagonistic efforts of the heresiologists has been taken up by modern scholarship and reflected in a categorical definition, even though the means now exist to verify its accuracy. Attempting to do so, Williams contests, reveals the dubious nature of categorical 'Gnosticism', and he concludes that the term needs replacing in order to more accurately reflect those movements it comprises. Williams' observations have provoked debate; however, to date his suggested replacement term 'the Biblical demiurgical tradition' has not become widely used.

This sort of denotational rigidity is acceptable within academic circles but cannot be reasonably expected to dictate common usage of the term within the vernacular, any more than attempts to restrict the use of buffalo to exclude bison in United States English have been successful.

Gnosticism in modern times

Many culturally significant movements and figures have been influenced by Gnosticism, including, for example, Carl Jung, William Blake and Eric Voegelin. This influence has apparently grown since the emergence and translation of the Nag Hammadi library. Readers are also recommended to peruse The Nag Hammadi Library in English, edited by James M. Robinson, later editions of which contain an essay on 'The Modern Relevance of Gnosticism', by Richard Smith.

Schopenhauer claimed that the Gnostics' monotheism led to a proliferation of lesser divinities.

Also, Schopenhauer claimed that Gnosticism's strict ascetic morality was shown in Clement of Alexandria's opposition to Gnosticism.

See also

• Antinomianism
• Apocrypha
• Agnosticism
• Black Iron Prison
• Christian anarchism
• Christian theosophy
• Christian meditation
• First Council of Nicaea
• Gospel
• Gnosiology
• Manicheanism
• Mandaeanism
• Ontology
• Sufism
• Valentinianism
• Valentinus
• Zoroastrianism

References

Books

• , translated as
• Petrement, Simone (1990), A Separate God: The Origins and Teachings of Gnosticsim, Harper and Row ISBN 0060664215

Audio lectures

• [BC Recordings] - Offers an extensive collecton of downloadable MP3 lecture by Stephan A. Hoeller on Gnosticism.

Videos

• The Naked Truth - Exposing the Deceptions About the Origins of Modern Religions (1995). ASIN: 1568890060.

External links

All external links are given in alphabetical order by page title or, where available, by author. If you wish to add to the lists, please maintain this layout. Also see the subpages, e.g. Gnosticism in modern times which have their own link lists, in order to place links in the apropriate page.

Ancient Gnosticism

• [Catholic Encyclopedia: Gnosticism]
• [The Cathars of the Languedoc] - A medieval heretical sect, related to Gnosticism.
• [Early Christian Writings] - primary texts
• [Gnostic Society] - multiple texts on Gnosticism and a [bibliography] of secondary reading
• [Internet Encyclopedia of Philosophy: Gnosticism]
• [Introduction to Gnosticism]
• [Jewish Encyclopedia: Gnosticism]
• [Religious Tolerance] - A survey of Gnosticism
• [Proto-Gnostic elements in the Gospel according to John] - article in [Theandros].
• [Gnostic version of the Bible and more on Gnostics]

Modern Gnosticism

• [Gnosticweb]
• [Gnostic Judas]

Gnostic blogs

• [Ecclesiastical Gnosis-Personal Reflections, weblog of Bishop Shaun McCann of The Apostolic Johannite Church]
• [Ecclesia Gnostica in Nova Albion, blog of Jordan Stratford, a priest in The Apostolic Johannite Church]
• [Enormous Fictions: A website exploring Gnosticism, creativity, culture and various other ideas]
• [Fantastic Planet, blog featuring Gnostic philosophy on events political, fortean and otherwise interesting]
• [Gnostic Friends Network: Illustrated Encyclopedia of Gnostic Mythology]
• [Gnostic Path -- Reflections, Practices, Wanderings, Musings, Explorations, Teachings]
• [Homoplasmate, "A forum for the discussion of Gnosticism and Gnostic Christianity"]
• [Illuminism & Personal Reflections of Mar Didymos I, Patriarch of the Thomasine Church]
• [inTerjeCted, weblog of Norwegian Gnostic Terje Bergersen]
• [Road to Samaria: weblog of the Rt. Rev. ∴ Justin Courterier (Eparchy of Florida)]
• [Nascent Gnosis: A former orthodox priest now Chorbishop of the Thomasine Church]
• [Sacred Wisdom Kabbalah, Gnosticism, Esotericism, Comparative Theology]
• [Taognostic: Exploring the Path of the Gnostic]
• [The Path of Gnosis: Exploring the process of living the path of Gnosis to ultimate liberation.]
• [The Vicars' Corner, blog of Vicar Matthew Ouroboros and Vicar James Eugnostos of the Apostolic Gnostic Church in America]
• [Light and Life, blog of the Gnostic Center]

Discussion groups and email lists

• [eglisegnostique - Eglise Gnostique, share information, discuss issues, network]
• [gnosticism2 - Learn the history and ideas of Gnostics]
• [Gnostic discussion group at The Palm Tree Garden]

Podcasts

• [GnosCast: The Gnostic Podcast]
• [GnosCast-Homilies]: Homilies Delivered in the Holy Gnosis of Thomas Chapel
• [GnosCast-Meditations]: The Audio version of the Lectionary of the Ecclesia Gnostica

Other related resources

• [A Course in Miracles - sometimes described as a Gnostic philosophy & practice presented in the language of 'Christianity']

 

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