"All separate things are expressions of the same thing" (The New Gnosis).
"Reality cannot be found, except in a single source, because of the interconnectedness of all things with each other" (Leibniz).
The Gnosis
The term "Gnosis" has had different interpretations in different philosophical-religious contexts throughout history. The most important are the following:
Gnosis as transcendental knowledge
Gnosis −from the Greek, "knowledge"− in its general sense is the supreme knowledge, the knowledge of the essence of reality, of the transcendent, ultimate and absolute reality. Gnosticism is the doctrine that affirms that Gnosis is a possible state, attainable by the human being. Gnostics are the followers of Gnosticism. Agnostics are those who maintain that it is impossible to reach such a transcendent state. For Gnostics, agnosticism is pure ignorance.
It is the supreme knowledge, the supreme form of knowledge. It is a transcendent knowledge, which can be considered or translated as intuition of the totality. It is the opposite or complementary pole of the rational.
It is the absolute truth, which is identified with the fundamental unity of all things. All things are expressions of something internal, profound or essential that manifests itself externally. From the Gnostic state, difference is perceived as a manifestation of the underlying unity. To understand everything it is necessary to refer to a Source, Unity or Universal Order from which all things emanate.
It is the knowledge of the simplicity hidden behind the complexity. In the deep, in the essential, the supreme simplicity is found. In the superficial, complexity appears, but it is only apparent.
It is a state of consciousness of a symbolic, universal and mythical type.
Gnosis as self-knowledge
In a less general sense, Gnosis refers to an ancient Christian current inspired by Greek and Eastern mysticism −in the first centuries of our era, in the Eastern Mediterranean− which held:
The transcendent and absolute truth resides in the depths of each human being in the inner Self, in the Being, image of God.
It is possible to access this absolute truth to achieve the experience of the fullness of being, of the divine in the human.
Salvation can be attained by knowledge rather than by faith.
Gnosis is a "science of God", a theosophy, an illuminating knowledge.
Matter is something negative, contrary or opposed to the spiritual world. (The Christian Gnostics were dualists.)
There is a hierarchy of beings: from God (pure goodness) to matter (the greatest evil).
True knowledge lies in discovering our inner essence, making a journey of self-knowledge.
The knowledge of oneself is the knowledge of God.
It is inexpressible, for it is a deep inner experience. One way to approach it is through symbols, which act as mediators between the conscious and the unconscious.
It is the knowledge of our true nature. Through it we also gain access to external knowledge. The Self (the transcendent self) knows itself through Gnosis. Only the Self can know itself. The authentic Gnosis is achieved in the Center, in the Self, from where everything is contemplated as a unity, where there is no separation.
It is the inner experience of totality. It is a state of unified consciousness, from which one perceives the unity and essence of all that exists. From this state everything is illuminated by the supreme meaning, where everything makes sense.
The Christian Gnostics were declared heretics and persecuted. The last major persecution ended with the death at the stake of more than 200 Gnostics in 1244 in the castle of Montsegur (southern France).
The most important source on Gnostic Christianity is the Gnostic Gospels of Nag Hammadi. At the end of 1945, near the village of Nag Hammadi (Upper Egypt), some peasants accidentally found in a cave a jar with some ancient papyri − dated 350 A.D., written in Coptic language (an ancient Egyptian language of Greek characters)− many of which turned out to be previously unknown Gospels, all of them with a strong Gnostic content. The most important are the Gospel of Philip, the Gospel of Truth, the Gospel of the Egyptians, the Gospel of Mary, the Gospel of Thomas and the Sophia of Jesus Christ (also called "the wisdom of Jesus Christ). An English translation of the texts became available in 1977, which contributed to their general dissemination.
The Nag Hammadi writings challenge official Christianity on ideas of sin, the afterlife, and humanity's relationship to God.
The Dead Sea Scrolls were discovered two years later and contain texts relating to the Jewish branch of early Christianity.
Gnosis as self-knowledge can be traced back at least as far as the Oracle of Delphi, on whose temple appeared the inscription "Gnothi Seauton" (know thyself), a motto followed by numerous philosophical schools to indicate that the supreme goal lies within oneself.
According to Hermeticism, "As above, so below" (The Kybalion). Therefore, our mind reflects the higher, spiritual world.
Socrates said that every person possesses the full knowledge of the truth, which is carved in his soul, and that he could access it through conscious reflection.
In the Gnostic "Book of Thomas the Contender," Jesus says; "Whoever has not known himself has known nothing, but he who has known himself has at the same time already acquired knowledge of the depths of all things."
In the Gnostic "Gospel of Thomas," Jesus says:
"Let him who seeks keep on seeking until he finds. When he finds, he will be troubled. When he is troubled, he will be astonished and will rule over all things."
"If you bring out what is within you, what you bring out will save you. If you do not bring out what is within you, what you do not bring out will destroy you."
"The kingdom is within you and it is outside of you. When you come to know yourselves, then you will be known and you will realize that you are the children of the Father who lives. But if you do not know yourselves, then you dwell in poverty and you are that poverty."
Gnosis as divine love
Gnosis in its deepest Christian sense is a charismatic knowledge based on the love of God. It is the Gnosis of the heart, which gives access to the true nature of things and which liberates human beings, for in the depths lies freedom.
For Plato, the path to truth is not only a path of knowledge; it is a path of love. In "The Banquet" (or "The Symposium") he says that love is God's communication with man, by which spiritual wisdom is attained. All other knowledge is vulgar.
Einstein, in a letter to his daughter Lieserl −available on the Internet− reveals to her that the greatest force in the universe is love: "There is an extremely powerful force for which science has so far found no formal explanation. It is a force that includes and governs all others, and that is even behind any phenomenon operating in the universe that has not yet been identified by us. This universal force is LOVE.
Gnosis as union of opposites
Gnosis is a state of non-duality. There is no distinction between the subjective and the objective, between the inner and the outer. Although ancient Christian Gnosticism was of a dualistic type (matter versus spirit, body versus soul), true Gnosis is non-dualistic and implies the essential unity of all things, without divisions or boundaries.
Jung, with his principle "Coniuncio Oppositorum" (conjunction of opposites) said that the union of opposite polarities always produces the elixir of ultimate meaning.
Jesus Christ in "The Gospel of Thomas" says: "When you make the two into one and when you make the inside equal to the outside and the outside equal to the inside, and the above equal to the below and when you make the male and the female one and the same ... then you will enter [the Kingdom]."
In the duality/non-duality theme there are two fundamental Gnostic archetypes: Abraxas and Plenum.
"Abraxas" is the god of the Gnostic religion, a god that embodied or represented all the opposites: good and evil, truth and falsehood, light and darkness, etc. He was represented with the head of a rooster and the legs of a snake. The word "Abraxas" was engraved on stones − called "Abraxas stones"− and that the Gnostic sects used as talismans or amulets. These sects believed that the Earth had been created by Abraxas. The symbol of Abraxas is a circle crossed by a diagonal straight line segment (∅), perhaps to represent the union of dualities, something reminiscent of the yin-yang Taoist symbol.
Representation of the god Abraxas
Jung, in his work "Seven Sermons to the Dead" (1916), says that Abraxas is a god superior to the Christian god and that he integrates all the opposites in a single being, a god that is difficult to know and whose power is supreme.
According to Hermann Hesse, in his novel "Demian" (1919), Abraxas is a god who symbolically unites the good and the bad, the divine and the diabolical, life and death. In this novel, Hesse writes: "The bird breaks the shell. The shell is the world. Whoever wants to be born has to break the world. The bird flies to god, the god is called Abraxas".
The Pleroma (or Plenum) is a concept common to many Gnostic doctrines. It is the Gnostic Heaven, the initial or primordial unity from which all other existences emanate in the form of pairs of opposites, Abraxas being its highest expression. God and the Devil are the first manifestations of the Pleroma. All that we do not differentiate falls within the Pleroma. The Pleroma is the experience of the fullness of being, which is the absolute and indescribable. It is analogous to the Tao, the undifferentiated substance from which the yin-yang polarity arises.
Diagram of the Pleroma
The word "Pleroma" means "fullness" and refers to the Creative Power or the totality of divine powers. It has different meanings, depending on the context. Jung used this term in his work "Seven Sermons to the Dead" with the meaning of "nothing and everything". According to Jung, it is fruitless to think of the Pleroma because the eternal and the infinite do not possess qualities.
Gnosis as perennial philosophy. Philosophical Gnosis
According to the perennial philosophy, there exists a sacred and universal science, a set of underlying universal principles, truths and values that form the common basis of all religions of all peoples and cultures. This science holds the keys for humanity to awaken from its lethargy and attain enlightenment. It has received different names throughout history, among them that of Gnosis.
Gnosis is a doctrine-synthesis whose origin is as old as the world. It is older than Christianity. It has manifested itself in different doctrines and schools such as Hindu Vedanta, Taoism, Mahayana Buddhism, Greek Logos, Plotinus' Neoplatonism, Hermeticism, Sufism, Kabbalah, Alchemy, Theosophy, Freemasonry, Christian Science, etc. All these schools have drunk from the same source.
According to the perennial philosophy:
The physical world is not the only reality.
The material world is the "shadow" of a higher reality not accessible to the senses, but accessible by the human spirit and intuition.
God is the absolute principle from which all existence arises (and will return).
The human being has two faces: the material body (subject to physical laws) and the spirit or soul.
All human beings possess the capacity to access the ultimate or absolute truth. Religions seek to re-establish the connection between human beings and the higher reality (God).
Leibniz used this term to designate the common and eternal philosophy that underlies all religions and all mystical currents. Aldous Huxley, with his work "The Perennial Philosophy" (1945), contributed to popularize this term.
Gnosis as depth psychology
Gnosticism can be considered to be halfway between religion and depth psychology.
Jung became interested in the Gnostic texts of Nag Hammadi because he perceived the deep psychological implications of Gnostic intuitions. Jung said that the Gnostics were the forerunners or virtual discoverers of depth psychology.
Jung transformed psychotherapy from a practice of pathological treatments to a means of reconnecting with our deeper self. For Jung, the unconscious content of the human being possesses spiritual aspects.
Jung did not construct a new Gnostic system. Jung turned the Gnostic mythology into his prototypical image of his individuation process: the union of the superficial "I" with the deep "I". So Gnosis or individuation is the ultimate goal.
Jung, in "Seven Sermons to the Dead" rescued the ancient Gnostic knowledge when he said that the outer human ego must become aware of its inner Self. He saw in Gnosticism the universal struggle of man to regain wholeness.
For Jung, alchemy was a bridge between the past of Gnosticism and the future represented by modern depth psychology.
Scientific Gnosis
Scientific Gnosis has its origin in the so-called "Princeton Gnosis" − also called "new Gnosis" or "neoGnosis"−, a movement born in the 1960s in the United States, mainly in Princeton (New Jersey) and Pasadena (California), which sought to unify science and spirituality. The idea was to search for the universal order, the source of all that exists, but applying the scientific method and the language of science. The new Gnosis sought a universal science, an absolute paradigm, a new holistic consciousness, universal unity, where everything is seen as interrelated and connected, a vision of the world that is clarifying and illuminating. This state of consciousness sought is suprarational, of an intuitive or clearly spiritual type.
The old Christian Gnosis sought individual inner enlightenment, self-knowledge, linked to religion. The new Gnosis is not a new religion, it is the scientific search for the universal foundation of everything, for a higher and transcendent science, a new science to be shared by all.
The ancient Gnosis sought total and instantaneous revelation. Scientific Gnosis, on the other hand, is gradual, trying to advance step by step towards its final objective, which is the knowledge of the profound, transcendental and suprasensible reality.
The postulates of the new Gnosis are:
Being a scientific Gnosis, it tries to get rid of myths or to reduce them to the indispensable minimum.
It is a vision of the world, an illuminating knowledge, an initiation into the mystery of existence. "The wise men in search of a religion" [Ruyer, 1985].
The deep nature or ultimate essence of reality is something that can be referred to as Primal Source, Energy Center, Spirit, Logos, Primordial Consciousness, Absolute Mind, etc., which unfolds hierarchically in different levels of manifestation. At the last, most superficial level, it manifests as space, time and matter, as we know them. All that exists is a manifestation of that Source and this Source or Spirit is present in all its manifestations. At the Center, at the Source, is the unmanifest, the undifferentiated, where there is no space, no time and no matter. To understand everything it is necessary to refer to the Source of all, to the primordial Unity, to the universal order. This Primary Source can be identified with the Pleroma of the ancient Gnostics.
Everything is connected and interrelated, not directly, but through the Center, for everything proceeds from the same Source. Everything is in everything, that is, the whole is reflected or reproduced in each of the parts, as in a hologram.
The universe is a single all-encompassing entity. It is a unity, a single living being and is self-aware and has a soul. This being manifests itself in hierarchies of consciousness. All other beings existing within the universe are subordinate beings. The universe acts and sees itself as the supreme subject, being its own master, lord and master.
Everything is consciousness manifested in different degrees. Molecules and atoms have consciousness and know what they are doing. We are as intelligent as God, in the same sense that each of our cells is as intelligent as we are.
There is no duality, no opposition or confrontation between the spiritual and the material or between the subjective and the objective.
Matter is an illusion, a result of our perceptual limitations. Nature is maya, a veil that we must draw back to access the Absolute. Therefore, we must go from the universal to the specific. Materialistic science explores the superficial. The new Gnosis advances in the opposite direction, because it sees the profound in everything. In this sense, the new Gnosis is a knowledge, a profound knowledge and, at the same time, it is a method to attain knowledge.
The world is governed by the Spirit and has been made directly or indirectly by this same Spirit. Spirit creates matter, the other pole. Matter is a manifestation of Spirit.
The human body is like the "reverse" of the soul. The true reality is in the soul. The body is illusory, a mere sensible manifestation. The obverse is the subjective, the plane of consciousness. The reverse is the objective, the material. God is conceived as the supreme "obverse" that gives unity to the universe. Space, as the reverse, is linked to the deep end which is hyperspace.
Everything is consciousness. Consciousness cannot be understood or explained, given its character of absolute presence.
Gnosis seeks simplicity, the ultimate understanding, which must not be complex.
We are in a semantic universe. A term of the new Gnosis is "semantic gravity". Semantic gravity is the downward movement from universal concepts to the superficial or particular manifestations of those concepts. Semantic gravity also indicates the degree to which meaning is context dependent. The greater the context dependence, the greater the semantic gravity.
The philosophy of the new Gnosis is the polar opposite of positivism, which asserts that the only valid knowledge comes from what is directly observable and experimentally verifiable. Positivism is the radical bet on superficial science as opposed to Gnostic or deep science.
The main precursors of the new Gnosis were several scientists who, through their work and research, found particular and relative truths, but who set out in search of something deeper and more fundamental, the Truth, the Universal and the Absolute. They sensed that behind matter and phenomena lay something deeper and more fundamental. That it is not possible to conceive of the universe as a great machine made of matter. In fact, science describes the world in the language of mathematics, but mathematical entities have no material existence.
Newton, besides being a great scientist, was a seeker of something higher, being interested in alchemy and theology.
According to James Jeans, the universe looks more like a great thought than a great machine.
Leibniz's Principle of Universality states that everything particular derives from or is a manifestation of the universal. Everything is based on the universal. Knowledge must be one and capable of apprehending the essential connections between all things. Since all things are interconnected, reality must emanate from a single Source.
Pascal believed in the principle of the universal unity of knowledge, which included science, philosophy and theology. And that knowledge should be based on the conjunction of reason with the heart. Pascal had a profound religious experience in 1654, abandoning mathematics and physics to devote himself to philosophy and theology.
For Eddington, the nature of reality is spiritual, not material. There is no dualism between matter and spirit.
Einstein saw in the universe a mysterious intelligibility beyond external appearances.
David Bohm, with his theory of the implicate order, affirms that there is a primary, fundamental or deep order of reality (the implicate order), which is unmanifest, unobservable and where everything is connected. From the implicate order emerges the explained, manifest, unfolded, superficial and observable order. Fragmentariness is an illusion of the mind: the true state of things is an indivisible totality.
Gnosis as a mother or universal language
According to the linguist Benjamin Lee Whorf, there is a "mother or universal language" or "cosmic language" or "primordial language" that connects all things, a language that opens a new world that is waiting to be discovered by science.
God (or the Great Mother) is the same universal language that underlies all languages.
The universal language is not properly speaking a concrete language. It is the mother tongue of all languages and the foundation of all myths.
This universal language is configured as dimensions and includes mathematics and music.
It is a timeless language. It is located within a hyperspace, in a higher dimension. This hyperspace is larger than the physical world and is serially and hierarchically structured (with structures that in turn contain other structures). It is not observable, but it is participatory.
All meanings come from that primordial language. The Gnostic light is the consciousness of meanings.
The Mother Tongue (God) is conscious of itself. Human languages are not conscious, they are conscious only in the consciousness of those who speak them.
The Universe, within its fundamental unity, is a language to be spoken and not a text to be read. "The word constitutes the highest creation of man, But no doubt, God knows that such a high level as this phenomenon has been stolen, somehow, from the Universe" [Whorf, 1999].
Whorf anticipated the concept of fractal and combined the concepts of dimension, universal language and the hyperphysical (or hyperspatial) world of infinite possibilities opened up by such a universal language.
Whorf became interested in Theosophy, a doctrine that promotes an interconnected worldview, as well as the unity and brotherhood of all humanity. Whorf participated in the development of Interlingua, an international auxiliary language.
Gnosis as Sophia (wisdom)
The myth of Sophia is one of the Gnostic myths and refers to sacred wisdom. According to the Gnostic tradition, Sophia has several interpretations, among them:
A feminine entity, analogous to the human soul.
A goddess or one of the feminine aspects of God.
An emanation of the light of God.
A divine spark that resides in all of us.
The Mother of the Universe.
Jung linked the figure of Sophia with the highest archetype of the anima in depth psychology.
According to Gnostic myth, the formation of the material world was caused by Sophia. Because of her desire to know the Father, she came out of the Pleroma (the Gnostic Heaven) and her desire gave birth to the god who created the world. This god is known as Demiurge, the creator god of the Old Testament. He is considered an inferior god, a diabolical god. It is because of this god that the world is imperfect and diabolical. The only hope for humanity is to spiritually transcend the world and deny the body.
Sophia is a paradoxical entity. She is both human and divine. She is the cause of evil (of the material world) and at the same time a mediator to transcend this world.
In "Pistis Sophia" −an important Gnostic text discovered in 1773− Christ is said to be sent by the Divinity to bring Sophia back to the Pleroma (fullness). Although he returned to the Pleroma, remnants of his divinity remain in the material world.
Sophia's fall and recovery are linked to many myths and stories, including the fall of Adam and Eve and the birth of Christ.
Gnosis as Pansophy (total wisdom)
Pansophia is total wisdom or omniscience. It is a pedagogical doctrine developed by Comenius −in Latin, Comenius−, a celebrated Czech theologian, philosopher and pedagogue, considered the "father" of pedagogy because he established its fundamental principles. Comenius was a universalist:
In his work "Méthode nouvelle méthode des langues" he raised the issue of the existence of a universal language.
In his work "Yanua" he tried to create a system of theoretical and practical universal knowledge.
In his work "Didactica Magna" he developed the idea of a universal wisdom based on a series of essential and simple truths or principles, accessible to all human beings. These truths were combined and related to form a harmonious whole.
He advocated universal education: "teach everything to everyone" to accelerate the intellectual and spiritual progress of society. According to Comenius, progress develops in concentric circles: from the most elementary and universal principles to the most superficial and particular.
He intended to organize all human knowledge, and that this knowledge should be applied in practice to politics, economics and government, in order to achieve an ideal society based on the equality of all human beings.
MENTAL and the New Gnosis
MENTAL can be considered a Gnostic language, since it shares many of the principles of Gnosis in general (regardless of the religious or mystical aspects) and of the New Gnosis in particular:
Gnosis is linked to the universal. In the case of MENTAL, the universal is represented by the universal semantic primitives.
It is a Gnosis that integrates all the primary opposite concepts. It is like Abraxas.
In the new Gnosis there is no duality. In MENTAL, the different dualities are united and harmonized in language.
It is a transcendental knowledge. MENTAL points to a superior and universal world, to a transcendental reality of an abstract type, beyond the physical world.
It is a philosophical gnosis because it is the union and combination of philosophical categories, the supreme categories of reality.
It is a psychological gnosis because the universal semantic primitives are primary archetypes.
It is an illuminating knowledge. In MENTAL one can experience a kind of "mathematical illumination" by contemplating the unity of all things through the language formed by the primitives.
It is a scientific Gnosis. However, the expression "scientific Gnosis" is paradoxical, because "Gnosis" implies the profound, and "science" implies the superficial. For both concepts to meet, Gnosis must be less profound and science must be less superficial. Both are found in the primary archetypes, which connect the inner and outer worlds.
Science can also be considered as already constituting a Gnosis because it consciously seeks the maximum possible knowledge and, if possible, the supreme knowledge. In fact, in physics a "Theory of Everything" is sought, a unifying theory that explains all the phenomena of the universe.
According to scientific Gnosis, everything is connected or interrelated through a Center. With MENTAL it is impossible to access the Center, the Source of all manifestations. It is accessible at the subjective or internal level, but it is not accessible to objective science. The limit accessible to objective science is the primary archetypes.
With MENTAL it becomes clear that the objective of the new Gnosis cannot be accessed by science. It cannot be objectified because if it were, it would be a contradiction: that an internal state can be objectified.
Both adopt the principle of descending causality: from a Center or Source to its different manifestations. All is consciousness, which unfolds from the universal to the particular, from the deep to the superficial.
MENTAL is the supreme simplicity and significance, which are principles of the new Gnosis.
It is self-knowledge. The awareness of the primary archetypes leads to internal knowledge (self-knowledge) and also to external knowledge.
Following Socrates, who affirmed that every person already possesses the knowledge of truth, we can say that MENTAL already potentially exists within everyone. One only needs to learn the syntax, the form.
In the depths is the power. With MENTAL you access the world of infinite possibilities. MENTAL is a unifying, illuminating and clarifying language that underlies everything, the real world and the possible worlds.
MENTAL is not the universal language intuited by Whorf (who identified it with God), but it is the closest approximation possible at the objective and subjective level.
MENTAL is aligned with Comenius' philosophy of creating a universal language, theoretical and practical, based on simple principles, and accessible to all.
MENTAL is a creative language that favors personal self-realization.
MENTAL is an initiatory language because it shows or teaches the primary archetypal nature of internal and external reality.
The ladder to Gnosis
Gnosis is the highest state on a scale, ranging from the specific, superficial, analytical, rational, fragmented and disconnected (characteristic of the consciousness of the left hemisphere of the brain) to the universal, deep, synthetic, intuitive, unified and connected (id. of the right side of the brain). This scale can be reduced, in essence, to the following levels:
Data. It is the symbolic representation of some isolated fact of which the context is known. The datum is not associated with any entity or phenomenon. The datum can be abstract (e.g., the number 123) or concrete (e.g., 123 apples). It is elementary and objective syntax.
Information. It is a concrete data or set of data associated with a context, which can be an entity or a phenomenon. It is elementary semantics and is also of an objective type. For example, "This table is green".
Knowledge. It is information or set of information intellectually apprehended. It implies a model of reality in the mind, an internal awareness of something external. It is of a subjective type that links with the objective.
Wisdom. It is generic knowledge, i.e., knowledge of a set of interrelated knowledge. The significance is higher level.
Gnosis. It is the highest wisdom, the supreme and universal knowledge. It implies transcendence, unified consciousness and total connection. The significance is maximum, supreme, because from this perspective everything acquires meaning, where the particular is a reflection or projection of the universal, a manifestation of the profound.
Information does not come out of data. It is the other way around: data comes out of information. Similarly, information comes out of knowledge. Knowledge is connection of information. Wisdom is a connection of knowledge. Gnosis is transcendence, it is beyond wisdom. We can consider the Gnostic state as the state of maximum possible approximation to pure consciousness, the field of all possibilities, the source from which all wisdom and all knowledge emerge. All things are manifestations of pure consciousness.
MENTAL provides the formal support for data, information and knowledge. It is also a wisdom and a Gnosis.
Addenda
Self-realization and "peak" experiences
Self-realization is the knowledge of our true self, the awakening of the latent creative potentialities of the human being. Self-realization has been systematically studied by Abraham Maslow, the creator of humanistic psychology.
Maslow also spoke of "peak" or numinous experiences, experiences that human beings have had since time immemorial, a state in which boundaries disappear on a personal, natural and universal level: "A state of unity with mystical characteristics; an experience in which time tends to fade away and the overwhelming feeling makes it seem that all needs are fulfilled" [Maslow, 1994].
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