Gnosticism

¿Quién fue Jesús? ¿Cuál fue su mensaje? ¿Quién es María Magdalena? ¿Por qué suscita tanto interés el origen del cristianismo? ¿Qué necesita integrar el cristianismo para renovarse?¿Qué relación tiene la falta de valores espirituales con la crisis económica occidental? ¿Hay relaciones entre la crisis económica, la crisis ecológica y la espiritualidad? ¿Qué es la gnosis? ¿Quiénes fueron los gnósticos? ¿Qué es la alquimia? ¿Qué es la piedra filosofal? ¿Por qué se publican tantos libros sobre espiritualidad? ¿Ha muerto Dios o está emergiendo un nuevo símbolo de la divinidad? Estas y muchas otras preguntas encuentran en este libro una osada y controvertida respuesta. Valiéndose de sus conocimientos en Psicología Analítica y Transpersonal, adentrándose en los textos gnósticos de los primeros siglos de la era cristiana y recorriendo los pasadizos subterráneos de la “áurea catena” que, desde el gnosticismo cristiano, circula a través de la astrología, la alquimia medieval y el hermetismo, José Antonio Delgado nos sumerge en una atmósfera fascinante, en la que el misterio, la gnosis y la psicología se aúnan armónicamente en un sorprendente ensayo novelado.

Did Jesus and his disciples use cannabis and other drugs in magical ceremonies? Author and cannabis historian Chris Bennett takes us through some of the startling ancient evidence of early Christianity’s drug-fuelled rituals.

An illustrated version of this article can be accessed here - https://www.cannabisculture.com/content/2016/12/20/early-christianitys-drug-fuelled-magic-rituals/

"Michel Weber et Pierfrancesco Basile (sous la direction de), Chromatikon III. Annuaire de la philosophie en procès — Yearbook of Philosophy in Process, Louvain-la-Neuve, Presses universitaires de Louvain, 2007. (300 p. ; ISBN 978-2-8746-3083-5 ; 23 € ; http://www.i6doc.com/fr/livre/?GCOI=28001100028210 ; http://www.i6doc.com/en/livre/?GCOI=28001100028210; http://www.i6doc.com/doc/chromatikon3 & http://www.i6doc.com/doc/chromatikon3-eng)

Table
Michel Weber, Avant-Propos & Foreword
I. Séminaires de recherche — Research Seminars
Pierfrancesco Basile, The Reality of Forms
Jean-Marie Breuvart, Husserl et Whitehead, sur l’Intentionnalité
Didier Debaise, Life and Orders
Ronny Desmet, The Rebirth of the Ether
Guillaume Durand, Les objets perceptuels du Professeur Whitehead
Franck Robert, Penser la couleur avec Process and Reality
Xavier Verley, Sentir : Whitehead et Merleau-Ponty
II. Etudes critiques — Critical Studies
Jean-Pascal Alcantara, Le rôle des mathématiques dans la genèse whiteheadienne
Une Sœur de Saint-Jean, Un Principe que les religions appellent « Dieu »
Laura Ilinescu, Vérité et pouvoir dans le Léviathan de Thomas Hobbes
Marc Maesschalck, Raison et événement chez Jean Ladrière
Pierre Montebello, Nietzsche, une philosophie de la nature
Michel Weber, Contact Made Vision: The Apocryphal Whitehead
III. Comptes rendus — Critical Reviews
Stéphan Galetic : James, Essais d’empirisme radical
Ronny Desmet : Lacoste Lareymondie, Une philosophie pour la physique quantique
IV. Informations réticulaires — Reticular News
Discussion: David Ray Griffin, A Reply to Alexander Cockburn
Notes : Peter H. Hare, On Gertrude Stein and Mathematical Logic
Interview : Carlo Sini, Luca Gaeta and Luca Vanzago, The Milano School
Tribute: Leemon McHenry, T.L.S. Sprigge, the Last Idealist
Séminaires — Seminars
Publications
Table des matières — Table of Contents
"

In this volume, I tell the stories of the early Christians whom other Christians denied were Christian. the second century CE, many different Christian leaders and groups claimed to be the only or authentic version of Christianity. Over the course of twenty-six chapters, I relate what we can piece together of their histories, writings, and practices. Instead of allowing the enemies of these Christians to control the discourse, I follow a careful method in which primary sources are preferred to secondary (heresiographical) attacks. I show how countless discourses, ideas, and practices are continually recycled and adapted throughout time in the building of Christian identities. I also contextualize the histories of Christians within the larger Greco-Roman world and shows how they intersect with the traditional figures explored in church history. Furthermore, I question the notion of some Christian identities “surviving” or “perishing”, “winning” or “losing.”  By moving beyond notions of “gnostic”, “heretical” and “orthodox,” Litwa allows these “lost Christianities” to once again be found.

The evidence for a history of Mandaeism during the period of Late Antiquity (3rd–8th c. CE) and its evolution as a religious tradition prior to and immediately following the advent of Islam is surveyed. This evidence includes the Mandaean manuscript tradition, the testimony of outside witnesses, and the corpus of incantation texts from Late Antique Mesopotamia. It is noted that the study of this evidence has typically been subsumed under the study of related traditions, and that it could benefit from a reassessment. The issues addressed include Mandaeism’s relationship to other religions, such as Judaism, Zoroastrianism, Christianity, and Manichaeism, the antiquity and authenticity of its traditions, and the extent of Islamic influence upon them.

The serpent, its veneration and related symbolism, constitute one of the enigmas and mysteries of Yezidism. Many present-day Yezidi myths concerning the serpent are most probably of a secondary nature, which when attempting to explain this ancient symbol, actually place it in a much more recent mythological setting. The first part of this paper tries to reconstruct the myth and the symbolism of the (black) snake in light of its ancient cultural heritage and Gnostic doctrine. However, since this approach would entail far more in-depth and substantial research, the author has, within the context of the present paper, only pinpointed a few elements , which could be of Gnostic, or even older, origin. The second part of the article focuses on the brass image of a serpent and a branch of a wish-tree, which were discovered in Yerevan by the author. It describes theses artefacts (a sacred serpent, which resembles a dragon more than a snake, and a bamboo stick), as well as the cult, which has formed around these objects. Despite several interviews with the owner of the relics and other Yezidi dignitaries, the origin of the objects could not be fully ascertained.

Trotz zahlreicher und fundierter Einblicke in die Gattung und den theologischen
Inhalt der Nag-Hammadi-Apokalypse des Paulus (NHC V,2) bleibt die genaue
Valenz des Textes umstritten: Ist der Text valentinianisch, wie oft behauptet, oder
nicht, und was bedeutet die Antwort für unser Verständnis der gnostischen Apokalypsen im Allgemeinen? Dieser Beitrag gibt einen Überblick über das Problem und belegt, dass der Nachweis für eine valentinianische Herkunft des Textes problematisch ist. Vor allem ist es unwahrscheinlich, dass die berühmten valentinianischen Lehrer des 2. Jahrhunderts Bedarf an Pseudonymität gehabt hätten. Ganz im Gegenteil zeigt die Beleglage für die Beziehung zwischen Gruppendefinition und Pseudonymität, dass die bekannten valentinianischen Lehrer ihre Autorität durch ihre kirchlichen Institutionen und hohe Ausbildung begründeten – im Unterschied zu den namenlosen Autoren der pseudonymen Apokalypsen und der sogenannten „sethianischen“ Literatur. Hier erscheint die Möglichkeit, dass die Nag-Hammadi-Apokalypse des Paulus eher ein späterer Text wäre, geschrieben nach der Blüte des Valentinianismus, in einer Zeit, als die valentinianische Theologie eine Art Geheimwissen unabhängig von irgendeiner Schule geworden war.

This book examines the origins of the evil creator idea chiefly in light of early Christian biblical interpretations. It is divided into two parts. In Part I, the focus is on the interpretations of Exodus and John. Firstly, ancient Egyptian assimilation of the Jewish god to the evil deity Seth-Typhon is studied to understand its reapplication by Phibionite and Sethian Christians to the Judeo-catholic creator. Secondly, the Christian reception of John 8:44 (understood to refer to the devil’s father) is shown to implicate the Judeo-catholic creator in murdering Christ. Part II focuses on Marcionite Christian biblical interpretations. It begins with Marcionite interpretations of the creator’s character in the Christian “Old Testament,” analyzes 2 Corinthians 4:4 (in which “the god of this world” blinds people from Christ’s glory), examines Christ’s so-called destruction of the Law (Eph 2:15) and the Lawgiver, and shows how Christ finally succumbs to the “curse of the Law” inflicted by the creator (Gal 3:13). A concluding chapter shows how and why still today readers of the Christian Bible have concluded that the creator manifests an evil character.

There was no intrinsic reason for angels to survive in early Christian thought: Their mediatorial role was played by Christ; they were also not needed as opponents of demons and demonic magic, as Christ filled that role too. They were, thus, peripheral to mainstream Christian thought in the ante-Nicene period. We do not, therefore, find much discussion of their nature in early Christian writings, and no genuine angelologies before the fourth century. The descriptions of angels which we find are generally couched in the symbolic language of clothing imagery, which was derived from Jewish sources. Yet Christians were interested in lesser heavenly beings, and they survived in popular devotion, until in the fourth century (after Arianism and Nicaea) they became a recognized part of Christian philosophic discourse.Why then did a belief in angels survive at all in Christian thought?Christians remained interested in angels, not primarily as mediators or as demon-fighters, but as models for emulation. This emulation of angels was primarily expressed in Christian ascetic celibacy, in imitation of the angels mentioned by Christ in the synoptic Gospels (Mt 20:30, Mk 12:25, Lk 20:35-6). Angels were models of perfection, they were beings who personified the state of being that many early Christians aspired to. Implicit in this emulation of angelic behaviour is the notion that acting in a particular manner (i.e. imitating heavenly beings) meant something - that it had a result - thus it gave ordinary people some agency, some control over their spiritual state.

O Apócrifo, o Hino e a Cruz de Luz do Essênio-Gnóstico Yohanan
Esta obra apresenta o aspecto mais filosófico e gnóstico do autor do original do 4º Evangelho, que nos fala da Luz que vem ao mundo - a sabedoria do Christos-Logos.
Estão presentes os dois hinos dos Atos de João (o Hino de Jesus e a Cruz de Luz) e o tratado Apócrifo de João que foi encontrado no Egito, no Códice de Berlim e na biblioteca de Nag Hammadi.
O Apócrifo de João é um dos mais importantes textos do antigo e genuíno gnosticismo cristão, onde está um diálogo privado entre Jesus e João e uma apresentação completa da cosmogonia gnóstica, do Um à redenção da alma.
A primeira parte do livro faz uma investigação sobre o real contexto histórico do personagem, que é o Elazar dos tannaim kabalistas, o Lázaro do cristianismo e o Yohanan da tradição essênia de Qumran.
A Cruz de Luz é uma tradução da edição inglesa de G.R.S. Mead e que tem o propósito de ilustrar a Gnosis de João.

All of the extant authentic sayings and teachings of Yeshua remembered in the earliest oral Jesus traditions and collections compiled by his Jewish disciples A.D. 30-50 before they were rendered into Greek, misunderstood, and Christianized in the later Gospels.
• Translated in terms of the original Hebrew/Aramaic vocabulary and idioms used by Yeshua
• Interpreted in the context of Second Temple messianic haggadah,  midrash, Merkabah, prophetic, and wisdom traditions
• Organized and presented as a coherent body of exquisite spiritual teaching that was lost and forgotten in Christianity.

Los Manuscritos de Nag Hammadi o Biblioteca de Nag Hammadi (también conocidos como los Evangelios Gnósticos) es una colección de textos, en su mayor parte adscritos al Cristianismo Gnóstico Primitivo, descubiertos cerca de la localidad de Nag Hammadi, en el Alto Egipto, en 1945. Ese año, doce códices de papiro encuadernados en piel, y los restos de un décimo tercero, cuidadosamente guardados en una jarra de cerámica sellada y escondidos en unas grutas próximas (en el macizo montañoso de Jabal al-Tarif), fueron encontrados por un campesino, llamado Muhammad Alí al-Samman. Aunque escritos en copto entre los siglos III y IV e.c., se estima que los originales griegos perdidos de los que provendrían lo fueron entre los siglos I y II. Actualmente se conservan en el Museo Copto de El Cairo, y se suelen designar con las siglas NHC (Nag Hammadi Codices).
Integrados a la Biblioteca Copta de Nag Hammadi suelen considerarse también, porque proceden de la misma región aunque sean más tardíos, otros tres códices conocidos desde el siglo XVIII: el Codex Askewianus, que contiene la Pístis Sophía (conservado en el British Museum, en Londres), el Codex Brucianus, que contiene los Libros de Yeú (en la Bodleian Library, Oxford) y el Codex Berolinensis (preservado en Berlín).
El hallazgo de la “Biblioteca de Nag Hammadi" en 1945 "constituye, junto con los Manuscritos de Qumrán, el más grande descubrimiento de textos antiguos de la Era Moderna".

Exhaustive research of Angels and other biblical aspects. Further research from Dr. Michael Heisers Angels , Demons , Unsean Realm and further reading into Adam Godawa"s Giants on the earth in those days . This books does cover those titles stated above but gives you a deeper dive into those subjects that are very hard to find online! Enjoy!

Alphabetical Order of Some Described-
A -
Aamon/Amon (Christian demonology)
Abaddon/Apollyon (Christian demonology)
Abezethibou (Jewish demonology)
Abraxas (Gnosticism)
Abyzou (Jewish mythology)
Achlys (Greek mythology)
Adrammelech (Assyrian mythology, Christian demonology)
Aeshma (Zoroastrianism)
Agaliarept (Jewish mythology)
Agrat bat Mahlat (Jewish demonology)
Agares (Christian demonology)
Agiel (Jewish mythology)
Ahriman/Angra Mainyu (Zoroastrianism)
Aim/Haborym (Christian demonology)
Aka Manah/Akem Manah/Akoman/Akvan (Zoroastrianism)
Akuma (Japanese Buddhism, Japanese Christianity)
Al Ana (Turkish folklore)
Ala (Slavic mythology)
Alal (Chaldean mythology)
Alastor (Christian demonology)
Alloces/Allocer (Christian demonology)
Allu (Akkadian mythology)
Amaymon (Christian demonology)
Amdusias (Christian demonology)
Amy (Christian demonology)
Anammelech (Assyrian mythology)
Anqa (Arabian folklore)
Ancitif (Christian demonology)
Andhaka (Hindu mythology)
Andras (Christian demonology)
Andrealphus (Christian demonology)
Andromalius (Christian demonology)
Anti (Sumerian mythology)
Antichrist (Christian eschatology)
Anzu (Sumerian mythology)
Apaosha (Persian mythology)
Apep or Apophis (Egyptian mythology)
Armaros (Jewish demonology)
Archon (Gnosticism)
Arunasura (Hindu mythology)
Asag (Sumerian demonology)
Asakku (Babylonian mythology)
Asb'el (Jewish mythology)
Asmodai/Asmodeus (Jewish folklore, Christian mythology, Islamic folklore)
Astaroth (Christian demonology)
Asura (Hindu mythology, Buddhism, Shinto)
Azazel/Azaz'el (Jewish mythology, Islamic folklore)
Azi Dahaka/Dahak (Zoroastrianism)
B-
Baal/Bael (Christian demonology)
Babi ngepet (Indonesian mythology)
Bakasura (Hindu mythology)
Baku (Japanese mythology)
Balam (Christian demonology)
Balberith (Jewish demonology)
Bali Raj (Hindu mythology)
Banshee (Irish mythology)
Baphomet (Christian folklore, Islamic Folklore, Jewish Mysticism, Satanism, Thelema)
Barbas (Christian demonology)
Barbatos (Christian demonology)
Barong (Indonesian mythology)
Bathin/Mathim/Bathym/Marthim (Christian demonology)
Beelzebub (Jewish and Christian demonology)
Belial (Jewish Christian demonology)
Beleth (Christian demonology)
Belphegor (Christian demonology)
Berith/Beherit (Phoenician mythology, Christian demonology)
Bhūta (Hindu mythology)
Bifrons (Christian demonology)
Boruta (Slavic mythology)
Botis (Christian demonology)
Buer (Christian demonology)
Bukavac (Slavic mythology)
Bune (Christian demonology)
Bushyasta (Zoroastrianism)
C-
C-Caim/Camio (Christian demonology)
Charun (Etruscan mythology)
Chemosh (Moabite mythology)
Choronzon (Thelema)
Chort (Slavic mythology)
Cimejes/Kimaris/Cimeies (Christian demonology)
Corson (Christian demonology)
Crocell/Procell (Christian demonology)

D-
D-Daeva (Zoroastrianism)
Dagon (Semitic mythology)
Dajjal (Islamic eschatology)
Dantalion (Christian demonology)
Danjal (Jewish mythology)
Decarabia (Christian demonology)
Demiurge (Gnostic mythology)
Demogorgon (Christian demonology)
Dev (Persian, Islamic demonology)
Devil (Demonology/Diabology)
Div-e Sepid (Persian mythology)
Djall (Albanian mythology)
Drekavac (Slavic mythology)
Dzoavits (Native American mythology)

E-
Eblis/Iblis/Ibris (Islamic demonology)
Eligos (Christian demonology)
Eisheth (Jewish demonology)
Erlik (Turkish mythology)

F-
Focalor (Christian demonology)
Foras/Forcas/Forras (Christian demonology)
Forneus (Christian demonology)
Furcas/Forcas (Christian demonology)
Furfur (Christian demonology)
G-
Gaap (Christian demonology)
Gader'el (Jewish demonology)
Gaki (Japanese mythology)
Gamigin (Christian demonology)
Ghaddar (Islamic folklore)
Ghoul (Arabian and world-wide mythologies via adaptation from arabs)
Glasya-Labolas/Caacrinolaas/Caassimolar/Classyalabolas/Glassia-labolis (Christian demonology)
Gorgon (Greek mythology)
Gremory/Gomory (Christian demonology)
Grigori (Jewish demonology)
Gualichu (Mapuche mythology)
Guayota (Guanche mythology)
Gusion/Gusoin/Gusoyn (Christian demonology)
H-
Haagenti (Christian demonology)
Halphas/Malthus (Christian demonology)
Haures/Flauros/Flavros/Hauras/Havres (Christian demonology)
Hinn (Islamic folklore)
I-
Ifrit (Islamic demonology)
Incubus (Christian demonology)
Ipos/Ipes (Christian demonology)
Jinn (Islamic demonology)
Jikininki (Japanese mythology
Kabandha/Kabhanda (Hindu mythology)
Kara İye (Turkish mythology)
Kasadya (Jewish demonology)
Kokabiel (Jewish mythology)
Kore (Greek mythology)
Kroni (Ayyavazhi demonology)
Krampus (Germanic-Christian demonology)
Killakee Cat (Hell Fire Club)
Kukudh (Albanian mythology)
Kulshedra (Albanian mythology)
Kumbhakarna (Hindu mythology)
Lamia (Greek mythology)
Legion (Christian demonology)
Lechies (Slavic mythology)
Leviathan (according to certain interpretations of Jewish, Gnostic and Christian mythology)
Lili/Lilin/Lilim (Jewish mythology)
Lilith (Akkadian mythology, Jewish folklore)
Ljubi (Albanian mythology)
Lucifer (Christian theology)
Lucifuge Rofocale (Christian demonology)
Marid (Islamic demonology)
Malphas (Christian demonology)
Mammon (Christian mythology)
Mara (Buddhist mythology)
Maricha (Hindu mythology)
Marax/Morax/Foraii (Christian demonology)
Marchosias (Christian demonology)
Mastema (Jewish demonology)
Mazoku (Japanese folklore)
Mephistopheles (Christian folklore, German folklore)
Merihem (Christian demonology)
Moloch (Jewish, Pagan and Christian mythology, Scientology)
Murmur (Christian demonology)
Naamah (Jewish mythology)
Naberius/Cerbere/Naberus (Christian demonology)
Ninurta (Sumerian mythology, Akkadian mythology)
Namtar (Sumerian mythology)
Nar as-samum (Islamic folklore)
Oni (Japanese folklore)
Onoskelis (Jewish mythology)
Orcus (Roman mythology, later Christian demonology)
Orias/Oriax (Christian demonology)
Orobas (Christian demonology)
Ose (Christian demonology)
Ördög (Hungarian mythology)
O Tokata (Indonesian mythology)
Paimon (Christian demonology)
Pazuzu (Babylonian demonology)
Pelesit (Indonesian and Malaysian mythology)
Phenex (Christian demonology)
Penemue (Jewish and Christian mythology)
Pithius (Christian demonology)
Pocong (Indonesian & Malaysia mythology)
Pontianak (Indonesian and Malaysian mythology)
Preta (Buddhist demonology)
Pruflas (Christian demonology)
Puloman (Hindu mythology)
Rahab (Jewish folklore)
THE ANGELIC SCRIPT 335 THE ORDERS OF THE CELESTIAL HIERARCHY 336 THE SEVEN ARCHANGELS 338 THE RULING PRINCES OF THE NINE CELESTIAL ORDERS 339 THE ANGEL RULERS OF THE SEVEN HEAVENS 340 THE THRONE ANGELS 340 THE SIXTY-FOUR ANGEL-WARDENS OF THE SEVEN CELESTIAL HALLS OR HEAVENS (HECHALOTH) 340 THE GOVERNING ANGELS OF THE TWELVE MONTHS OF THE YEAR 341 SPIRITS, MESSENGERS, INTELLIGENCES OF THE SEVEN PLANETS 342 THE ANGELIC GOVERNORS OF THE TWELVE SIGNS OF THE ZODIAC 342 THE ARCHANGELS AND ANGELS OF THE SEVEN DAYS OF THE WEEK 343 THE ANGELIC GOVERNORS OF THE SEVEN PLANETS 343 THE GOVERNING ANGELS OF THE FOUR SEASONS THE ANGELS OF THE HOURS OF THE DAY AND NIGHT . C O N T E N T S THE SEVENTY-TWO ANGELS BEARING THE MYSTICAL NAME O F GOD SHEMHAMPHORAE THE SEVENTY AMULET ANGELS INVOKED AT THE TIME OF CHILD- BIRTH THE NAMES OF METATRON THE GREAT ARCHONS THE CHIEF ANGEL PRINCES OF THE ALTITUDES THE TWENTY-EIGHT ANGELS RULING IN THE TWENTY-EIGHT MANSIONS OF THE MOON THE ARCHANGELS OF THE HOLY SEFIROTH THE UNHOLY SEFIROTH THE WATCHERS THE SARIM THE ANGELS OF PUNISHMENT (MALAKE HABBALAH) THE ARCHANGELS OF PUNISHMENT THE NAMES OF LILITH THE FALLEN ANGELS THE YEZIDIC ARCHANGELS THE SEALS OF THE SEVEN ANGELS THE MAGIC CIRCLE THE TEN RULING ANGELS AND THEIR ORDERS SIGILS, CHARTS, PACTS.The idea of fallen angels derived from the Book of Enoch, a Jewish pseudepigraph, or the assumption that the "sons of God" (בני האלוהים‎) mentioned in Genesis 6:1–4 are angels. In the period immediately preceding the composition of the New Testament, some sects of Judaism, as well as many Christian Church Fathers, identified the "sons of God" of Genesis 6:1–4 as fallen and  angels. Rabbinic Judaism and Christian authorities after the third century rejected union betweendjs angels and women producing giants. Christian doctrine states that the sins of fallen angels start before the beginning of human history. Accordingly, This book is a awesome work!! I. Seraphim 2. Cherubim 3. Dominations 4. Thrones 5. Principalities 6. Potentates (Powers) 7. Virtues 8. Archangels 9. Angels ST. JEROME 1. Seraphim 2. Cherubim 3. Powers 4. Dominions (Dominations) 5. Thrones 6. Archangels 7. Angels GREGORY THE GREAT (in Homilia) 1 . Seraphim 2. Cherubim 3. Thrones 4. Dominations 5. Principalities 6. Powers 7. Virtues 8. Archangels 9. Angels

What is Visionary Art? The sources of the visionary experience are many and varied: dreams, trance, madness, meditation, entheogens... This little book examines them all, pursuing both Visions of Light and Visions of Darkness. Through the art and writings of Ernst Fuchs, H. R. Giger, Mati Klarwein, Robert Venosa, Johfra, De Es, Alex Grey and more, this new and unusual movement in art is put into proper perspective.

This article traces the idea of neo-Gnosticism in a series of occult and new religious movements from the late nineteenth to the mid-twentieth century. Specifically, the article examines the links between two controversial groups that both described themselves as modern forms of Gnosticism: first, the European esoteric group, the Ordo Templi Orientis, and second, the American new religion, the Church of Scientology. Founded by Theodor Reuss in Germany in the 1890s, the O.T.O. described itself as a form of "Gnostic Neo-Christian Templar" religion, with sexual magic as its primary ritual secret. Its most infamous leader, British occultist Aleister Crowley, also developed a full scale "Gnostic Mass" for the group. Many elements of the O.T.O. and Crowley's work were later picked up by none other than L. Ron Hubbard, the eclectic founder of Scientology, who also called his new church a "Gnostic religion," since it is the "knowing of knowing" (scientia + logos). To conclude, I will discuss the ways in which these Gnostic and occult elements within Scientology later became a source of embarrassment for the church and were eventually either obscured or denied altogether-in effect, obfuscated by still further layers of secrecy and concealment.

A discussion of how G.R.S. Mead shaped 20th-century Anglophone discourse about Gnosticism decades prior to the Nag Hammadi discovery, through his interpretation of the Askew and Bruce Codices, and his popularization of the work of Berlin Coptologist Carl Schmidt. Thanks in part to Mead, the reception-history of the Askew and Bruce Codices goes straight through histories of esotericism, occultism, and magic in the twentieth century.

Katharlar: Balkan Kökenli, Avrupa Ortaçağinda Katoliklerce Yakilarak Öldürülen
Heretik Hiristiyan Dinî Hareket Üzerine Bir İnceleme
Cathars: An Analysis on the Heretic Christian Religious Movement of Balkan Origin Killed By Burning ın the Middle Age of Europe by Catholics

« O Gens du Livre ! N'exagérez pas en votre religion ! Ne dites de Dieu que la Vérité ! L'Oint Jésus, fils de Marie, est seulement un prophète de Dieu, Son Verbe insufflé en Marie, et un Esprit venu de Lui. » (Coran 4 : 171)
La vie de Jésus fils de Marie (Que la Paix soit sur lui), était au-delà du monde d'en bas et de la nature humaine, le commun des hommes, ne pouvant pas cerner son degré ni le classer parmi ses semblable, l'observait jadis comme l'incarnation parfaite du Mystère. Par la qualité de sa constitution spirituelle ou Angélique, le Christ a eu à échapper aux désirs et passions animales de l'humanité-ordinaire. Par cette force de l'Esprit...
L’histoire de la crucifixion s’avère une autre étape qui démontre les mystères de la vie de Jésus. Le récit erroné...

A paper submitted in fulfillment of requirements for the Certificate in Spiritual Direction at The Haden Institute, Hendersonville, NC. Discusses the impact of Jungian psychology on the spiritual journey of a retired United Methodist minister and U. S. Navy Chaplain.

With attention to selected terms: grace, obedience, works, dead, alive, raised, circumcision of Christ, faith, baptism, baptized, forgiven, sins, saved, new life, crucified with Christ. Nowhere does Paul, the “works” theologian, even hint that baptism is a work of personal merit that cannot save, even in writing Galatian Christians who are condemned for turning aside to a different gospel. This alone is evidence that for Paul, the grace of Christ includes baptism in water.

Tämä on suomennos gnostilaisuuden tutkimukseen erikoistuneen, hollantilaisen teologi ja historioitsija Gilles Quispelin (1916-2006) merkittävästä esseestä, joka käsittelee Faust-teeman varhaiskristillistä alkuperää ja kehitystä länsimaisen kaunokirjallisuuden historiassa. Quispel toimi Utrechtin yliopiston kirkkohistorian professorina vuodesta 1951 alkaen ja hänet muistetaan myös mm. psykiatri ja kulttuurintutkija Carl Gustav Jungin (1875-1961) ystävänä sekä Nag Hammadin koptilais-gnostilaisen kirjaston Koodeksi I:n ts. nk. "Jung-koodeksin" editoijana. Quispel jäljittää Faust-myytin alkuperän pseudo-Klemensin juutalais-kristillisen kirjallisuuden (so. Kerygmata Petrou-tekstin  ja/tai siihen perustuvan Recognitiones-romaanin) kuvaukseen Simon Maguksesta sekä Uuden testamentin apokryfisiin teoksiin lukeutuvaan Andreaksen teot-tekstiin, jotka Quispelin mukaan olivat saksankielisen Volksbuch(1587)-teoksen aatehistoriallisia lähteitä. Esseen heikkouksia on mm. Fernando Pessoan huomattavan Faust-tulkinnan neglektoiminen ja moitittavaa on myös, että Quispel pahoinpitelee Calderón de la Barcan El mágico prodigioso (”Ihmeellinen velho”)-näytelmän Justinan hahmoa, mutta essee on siltä huolimatta yhä hyvin valaiseva  puheenvuoro, joka pelottomasti ja vaivannäköä säästelemättä syöksyy tämän perin juurin gnostilaisen Faust-teeman syövereihin.

While the sacrifice of the man who bears Jesus in the Gospel of Judas is evidently what sets off the salvific dissolution of the archontic world, its way is prepared by the “stars that bring everything into completion.” These later, according to Jesus revelation to Judas, include leaders and representatives of different classes of sinners who collectively claim to be “like the angels.” This article inquires whether and how the concept of “redemption through sin”, as first detailed by Gerschom Scholem, is operative in this gospel. Understanding this gospel’s counternarrative of salvation will, in turn, also allow us to evaluate Irenaeus of Lyon’s claim that the adherers of this gospel believed, like the Carpocratians, that sinning will bring about salvation. Irenaeus’s claim may have been a thorough, if enlightening, misunderstanding of the way this concept functions in this gospel’s soteriological scheme, which nevertheless may have been Pauline in its origins.

Après avoir donné quelques clés méthodologiques relative à l'étude de l'ésotérisme chrétien, l'article rappelle les circonstances de l'apparition du martinisme, et en particulier de l'Ordre Martiniste de Papus, puis de l'Eglise gnostique universelle de Jules Doisnel, et montre les proximités de ces milieux entre eux, avec la Franc-maçonnerie occultiste et avec certains milieux spirites.

L'étude se concentre ensuite sur la situation du martinisme dans les années 1960, dans le contexte de la réunion des martinistes dans l'Ordre Martiniste dit de Paris sous la direction de Philippe Encausse (1962). La signature en 1968 du traité d'alliance entre cet Ordre martiniste, auquel s'étaient ralliés les martinistes belges, et l'Eglise gnostique apostolique de Robert Ambelain (partiellement héritée de Doisnel) causa le trouble en Belgique entre martinistes de l'Eglise gnostique et martinistes de l'Eglise Catholique Libérale. Ces derniers, par la création de l'Ordre martiniste de Belgique (Brahy, Warnon, etc) puis de l'OM des Pays Bas, signèrent la rupture avec les fidèles de l'Eglise gnostique. Cette rupture a donné lieu à de nouvelles structures, notamment l'Ordre Martiniste des Chevaliers du Christ (Armand Toussaint) en lien avec l'Eglise rosicrucienne apostolique. L'article tente de présenter de cette histoire complexe un tableau cohérent.

L'article termine par quelques réflexions sur l'importance des filiations dans ces milieux maçonnico-martinistes et gnostiques en tentant d'en montrer les mécanismes et les raisons.

1. Justification of the universe (rationality and the value of the universe). 2. Nihilistic variant of "redemption" (Mainländer, Nietzsche, Heidegger, Camus, Sartre). 3. Gnostic-idealistic variant of "redemption" (Hegel, Martinetti). 4. Gnostic-syncretic variant of "redemption" in the New Age. 5. Philosophical aspirations and theology of cosmic redemption.