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Gnosis
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Gnosis (from one of the Greek words for knowledge, ???s??) is the spiritual knowledge of a saint or mystically enlightened human being. In the cultures of the term (Byzantine and Hellenic) gnosis was a special knowledge or insight into the infinite, divine and uncreated in all and above all, rather than knowledge strictly into the finite, natural or material world which is called Epistemological knowledge. Gnosis is a transcendent as well as mature understanding.

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Gnosis (from one of the Greek words for knowledge, ???s??) is the spiritual knowledge of a saint or mystically enlightened human being. In the cultures of the term (Byzantine and Hellenic) gnosis was a special knowledge or insight into the infinite, divine and uncreated in all and above all, rather than knowledge strictly into the finite, natural or material world which is called Epistemological knowledge. Gnosis is a transcendent as well as mature understanding. It indicates direct spiritual experiential knowledge and intuitive knowledge, mystic rather than that from rational or reasoned thinking. Gnosis itself is and was obtained through understanding, arrived at via inner experience or contemplation such as an internal epiphany of intuition and external epiphany such as the Theophany.
Etymology
Gnosis is a Greek word, originally used in specifically Hellenistic pagan philosophical contexts. Plato, for example, uses the terms gnostikoi’ and gnostike episteme in the text called Politikos. The word means the knowledge to influence and control, Gnostike episteme also was used to indicate one's aptitude. The terms do not appear to indicate any mystic, esoteric or hidden meaning in the works of Plato, but instead expressed a sort of higher intelligence and ability analogous to talent. The term is used throughout Greek philosophy as a technical term for experience knowledge (see gnosiology) in contrast to theoretical knowledge or epistemology. The term is also related to the study of knowledge retention or memory (also see cognition). In relation to ontic or ontological, which is how something actually is rather then how something is captured (abstraction) and stored (memory) in the mind.
The Gnostic sects
Among the sectarian gnostics, gnosis was first and foremost a matter of self-knowledge which was considered the path leading to the goal of enlightenment. Through such self-knowledge and personal purification (virtuous living) the adept is led to direct knowledge of God via themselves or inner reflection. Later, Valentinius (Valentinus), taught that gnosis was the privileged Gnosis kardias "knowledge of the heart" or "insight" about the spiritual nature of the cosmos, that brought about salvation to the pneumatics— the name given to those believed to have reached the final goal of sanctity. Gnosis was distinct from the secret teachings revealed to initiates once they had reached a certain level of progression akin to arcanum. Rather, these teachings were paths to obtain gnosis.
(See e.g. "fukasetsu", or ineffability, a quality of realization common to many, if not most, esoteric traditions; see also Jung on the difference between sign and symbol.) Gnosis from this perspective being analogous, to the same meaning as the words occult and arcana. Which is the same knowledge of prognostication.
The Gnostics in the Early Christian Era
In the formation of early Christianity, various sectarian groups, labeled "gnostics" by their opponents, emphasised spiritual knowledge (gnosis) over faith (pistis) in the teachings and traditions of the established community of Christians. These sectarians considered the most essential part of the process of salvation to be this personal knowledge, in contrast to faith as an outlook in their world view along with faith in the ecclesiastical authority. These break away groups were branded minuth by Hebrews (see the Notzrim) and heretics by the fathers of the early church due to teaching this type of authority rejection referred to as antinomianism. The knowledge of these sectarian groups is contested by orthodox Christian theology as speculative knowledge derived from religio-philosophical systems rather than knowledge derived from revelation as insight (noesis) coming from faith.
Gnosis itself is and was obtained through understanding, arrived at via inner experience or contemplation such as an internal epiphany for example. For the various sectarian gnostics, gnosis was obtained as speculative gnosis, instigated by the contemplation of their religo-philosophical (salvational and rational) systems. These systems being pagan (folk) in origin and syncretic in nature. The gnostic sectarians vilified the concepts of an subjective creator God (Plato's demiurge) and objective creator God (one that creates ex-nihilo) as in the Judeo-Christian God (creator) and sought to reconcile the individual to their own personal deification (henosis). Making each individual God. As such the gnostic sects made a duality out of the difference between the activities of the nous (or spirit) called noesis (insight) and pistis (faith).
During the early formation of Christianity, church authorities (Fathers of the Church)exerted considerable amounts of energy attempting to weed out what were considered to be false doctrines (i.e. Irenaeus' On the Detection and Overthrow of False Gnosis). The gnostics (as one sectarian group) held views which were incompatible with the emerging Ante-Nicene community. Among Christian heresiologists, the concept of false gnosis was used to denote different Pagan, Jewish or Christian belief systems (i.e. the Eleusinian Mysteries or Glycon) and their various teachings of what was deemed
religio-philosophical systems of knowledge as opposed to authentic gnosis (see below, Gnosis among the Greek Fathers). The sectarians used gnosis or secret knowledge to reject the traditions of the established community or church. Authorities throughout the community criticizing this antinomianism as inconsistent with the communities teachings. Sectarians and followers of gnosticism being first rejected by the Jewish communities of the Mediterranean (see the Notzrim 139–67 BCE) then the Christian communities and finally by the late Hellenistic philosophical communities (see Neoplatonism and Gnosticism).
In the writings of the Greek Fathers
The fathers of early Christianity used the word gnosis to mean spiritual knowledge, in specific knowledge of the divine. This usage to a degree being analogous with the modern usage of the word mysticism. This positive usage was to contrast it with the use of the word by gnostic sectarians. This use carried over from Hellenic philosophy into Greek Orthodoxy as a critical characteristic of ascetic practices via St Clement of Alexandria, Irenaeus, Hippolytus of Rome, Hegesippus, and Origen. Gnosis here meant intuitive knowledge, spiritual knowledge, heart knowledge (kardiognosis), memory of an experience of God and or the divine. As such it was emphasized that such knowledge is not secret knowledge but rather a maturing, transcendent form of knowledge derived from contemplation (theoria resulting from practice of hesychasm), since gnosis can not truly be derived from gnosis but rather gnosis can only be derived from theoria. Gnosis thus plays an important role in relation to theosis (deification/personal relationship with God) and theoria (revelation of the divine, vision of God). Gnosis, as the proper use of the noetic faculty plays an important role in Eastern Orthodox theology. Its importance in the economy of salvation is discussed periodically in the Philokalia where as direct, personal knowledge of God (noesis also see Noema) it is distinguished from ordinary epistemological knowledge (speculative philosophy).
Hellenic philosophy
The Neoplatonic philosophers, including Plotinus, rejected followers of gnosticism as being un-Hellenistic and anti-Plato due to their vilification of Plato's creator of the universe (the demiurge), arriving at dystheism as the solution to the problem of evil, taking all their truths over from Plato. Plotinus did express that gnosis, via contemplation, was the highest goal of the philosopher toward henosis.
Eric Voegelin
Eric Voegelin (1901-1985), partially building on the concept of gnosis as used by Plato and the followers of Gnosticism, along with how it was defined by Hans Jonas, defined the gnosis of the followers of Gnosticism as religious philosophical teachings that are the foundations of cults. Voegelin identified a number of similarities between ancient Gnosticism and those held by a number of modernist political theories, particularly communism and nazism.
Voegelin identified the root of the Gnostic impulse as alienation, that is, a sense of disconnection with society, and a belief that this disconnection is the result of the inherent disorder, or even evil, of the world. This alienation has two effects:
- The belief that the disorder of the world can be transcended by extraordinary insight, learning, or knowledge, called a Gnostic Speculation by Voegelin (the Gnostics themselves referred to this as gnosis).
- The desire to create and implement a policy to actualize the speculation, or as Voegelin described it, to Immanentize the Eschaton, to create a sort of heaven on earth within history by triggering the apocalypse.
Voegelin’s conception of gnosis and his analysis of Gnosticism in general has been criticized by Eugene Webb, who holds a Ph.D. in comparative literature. In an article entitled "Voegelin’s Gnosticism Reconsidered", Webb explains that Voegelin’s concept of Gnosticism was conceived "not primarily to describe ancient phenomena but to help us understand some modern ones for which the evidence is a great deal clearer." Webb continues, "the category (of Gnosticism) is of limited usefulness for the purpose to which he put it…and the fact that the idea of Gnosticism as such has become so problematic and complex in recent years must at the very least undercut Voegelin’s effort to trace a historical line of descent from ancient sources to the modern phenomena he tried to use them to illuminate."
See also
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