Thelemapedia - User contributions [en]

Plotinus

2004-11-12T16:30:59Z

Kaote:

The originator of [[Neoplatonism]], Plotinus (204 - 270 CE), is sometimes described as the last great pagan philosopher. Early in his life he had studied various religions and philosophies, finding most of them inadequate for the Platonic mind (such as Scepticism, Stoicism, and [[Gnosticism]]).

He wrote doctrines of almost religious fervor based upon the One (or the Good), the highest being and ultimate cause of all things. The One is at the top of a hierarchy of principles or ''hypostases'': the One, the Intellect, and the Soul. These principles are divided from the sensible world, and in fact a fundamental dichotomy between the intelligible and the sensible is the basis of Plotinus’ work. As the sum of an object is more than its parts, the unity of the everyday world is evidence of a higher level of being. This sort of upward movement through a hierarchy from the sensible, everyday world to higher planes is reminiscent of [[Plato]]’s theories of ascent as described in the ''Symposium'' and ''Republic''.

The One creates the other levels through emanation, in which the cause remains unaffected, but by simply existing results in a flowing procession of descending stages of itself, much like light or heat. Any attempt to grasp it with the rational mind will fail, since Intellect itself presupposes multiplicity: a thinker and an object known. Even to say that the One is is to assign it a property, suggesting multiplicity.

The Intellect, the stage after the unified One, is the realm of Plato’s Forms, which are the thoughts of the Intellect itself. Free from the restraints of space and time, it is a purely contemplative level of the Forms, where subject and object of perception identify with each other.

The Soul is the third of the ''hypostases'', the level below Intellect. The World-Soul, which Plotinus identifies with Plato's demiurge from ''Timaeus'', is the link between the intelligible and the phenomenal world. The Soul is present entirely in each living body without being divided, in fact that the body is actually part of the Soul, illuminated by its presence within.

Finally, the matter of the sensible world is at the base of the hierarchy, and is not even considered to be a principle of being. Matter, as the stuff from which bodies are made, is the receptacle of Form, and embodies complete non-being and potentiality. Similarly, Plotinus’ idea of evil is one of privation, complete non-being: the opposite of Good, or the One. Human beings, according to Plotinus, possess a rational, immortal soul as well as a material body, and so exist at the boundary between the Intellectual and sensible realms. We are free to choose which direction in which to develop; developing one’s own intellectual illumination is not an imperative. For those who do choose the Intellectual realm, philosophy is the tool of purification and ascent, and in extreme cases, in transcending the Intellect itself one may arrive at a mystical, indescribable union with the One. According to [[Porphyry]], Plotinus is said to have attained this union with the Absolute four times in his life, and indeed, much of his philosophy is based upon his own mystical experiences.

Porphyry

2004-11-12T16:15:56Z

Kaote:

[[Plotinus]]’ student and editor, Porphyry (232/3 - c.305 CE), is considered a founder of Neoplatonism. A scholar and traveler, he studied various religions and languages across the Roman Empire. He is responsible for the revival of Aristotelian thought and championed rationalism and logic. A literary critic of great skill, he edited Plotinus’ writings into six sets of nine chapters each, called the Enneads.

He is famous for his scathing critiques of Gnosticism and Christianity; in fact his critical analysis was not surpassed until the nineteenth century. He believed that these religions’ rituals and dogmas were for the irrational, those who could not practice philosophical contemplation.

He also developed a hierarchy of substances or categories ascending from the physical to the incorporeal and described the interactions between them. Porphyry’s writings on ethics and virtue show that he believed that the path to divinity is through philosophical contemplation and separating the rational mind from the passions, and that the telos of the moral life is ‘becoming like God’. He also thought that a moral life brought no harm to other beings, even when providing oneself with food, and embraced pacifism towards all other forms of life, including animals and even plants.

Neoplatonism

2004-11-12T16:02:10Z

Kaote:

Philosophical school reputedly founded by '''Ammonius Saccas'''; chief exponents included [[Plotinus]], [[Porphyry]], and [[Iamblichus]]. It was a development of new ideas based on the older Platonic thought (see [[Plato]]). Speaks of the One (source of all being), of the Over-Mind (mind, spirit, intelligence; Gk. ''nous'') which emanates from the One, and of the [[Over-Soul]] (or World-Soul; Gk. ''psyche''), which emanates from the Over-Mind. The Over-Soul makes, produces, or generates individual souls and matter (the concrete, corporeal, or phenomenal world), which is evil. Man is part spirit, part matter; his soul is part of the World-Soul. For salvation, he/she should strive to free him/herself (as far as possible) from the body and from sin and achieve communion with the One by avoiding what is sensual (but without excessive asceticism). One can see some of this thought in the writings of '''Augustine of Hippo''' (esp. in his ''Confessions'', Book VIII).

Some modern movements which borrow heavily from Neoplatonism are [[Theosophy]], and the beliefs and teachings of [[Pierre Teilhard de Chardin]].

Neoplatonism

2004-11-12T16:01:03Z

Kaote:

Philosophical school reputedly founded by '''Ammonius Saccas'''; chief exponents included '''Plotinus''', '''Porphyry''', and [[Iamblichus]]. It was a development of new ideas based on the older Platonic thought (see [[Plato]]). Speaks of the One (source of all being), of the Over-Mind (mind, spirit, intelligence; Gk. ''nous'') which emanates from the One, and of the [[Over-Soul]] (or World-Soul; Gk. ''psyche''), which emanates from the Over-Mind. The Over-Soul makes, produces, or generates individual souls and matter (the concrete, corporeal, or phenomenal world), which is evil. Man is part spirit, part matter; his soul is part of the World-Soul. For salvation, he/she should strive to free him/herself (as far as possible) from the body and from sin and achieve communion with the One by avoiding what is sensual (but without excessive asceticism). One can see some of this thought in the writings of '''Augustine of Hippo''' (esp. in his ''Confessions'', Book VIII).

Some modern movements which borrow heavily from Neoplatonism are [[Theosophy]], and the beliefs and teachings of [[Pierre Teilhard de Chardin]].

Cathars

2004-11-12T15:57:01Z

Kaote:

Sometimes called the '''Cathari''', were a [[Manichaen]] sect very similar to the [[Albigenses]] (found in Western Europe, Northern Italy, France, Germany, and Flanders). They flourished chiefly in the 11th and 12th centuries in the Languedoc region of southern France. Pope Innocent III proclaimed a crusade against them and destroyed their stronghold of Montsegur. When asked how to distinguish between Cathars and Catholics, the commander was said to have directed his troops to "kill them all, God will know his own". The seige of Montsegur was the beginning of the Inquisition that would last for centuries.

The beliefs of the Cathars diverged from the Roman Church on many points. In addition to keeping a strict vegetarian diet and a pacifist attitude towards outsiders, they also held unorthodox views on sex. A strong belief in the superiority of the spiritual realm to the material inspired them to remain abstinant from sex, believing that the trapping of a soul within flesh was an abomination. Unlike the Roman Church, the Cathars accepted women into the priesthood, members of which were called Perfecti and known by their white robes.

The spiritual legacy of the Cathars includes the trouvere tradition and the codes of courtly love. The unrequited longing of romantic love reveal the roots of Cathar attitudes towards love and divinity.

Some link the appearance of the [[Tarot]] with the Cathars and the Albigenses. It is said that they preached their version of the Gospel using the cards of the Major Arcana.

[[Category:European Culture]]
[[Category:Tarot]]

Egyptian Godforms

2004-10-02T15:47:50Z

Kaote: /* Other Important Egyptian Godforms */

===The Ennead===

The Ennead were the nine most important gods and goddesses worshipped in the Egyptian city of [[Heliopolis]].

*Ra (also Atum), his children
**Shu
**Tefnut, their children
***Nut
***Geb
*Nebt-het (Gk: Nephthys)
*[[Osiris|Asar]] (Gk: Osiris)
*Aset (Gk: Isis)
*Set

===The Ogdoad===

Many ancient Egyptian cities revered a principal set of eight deities, usually arranged in four male/female pairs. For example: the Ogdoad of Hermopolis was as follows:

*Nu | Naunet (primordial waters)
*[[Amoun]] | Amaunet (potential for creation)
*Kuk | Kauket (infinite darkness)
*Huh | Hauhet (vast empty space)

===Other Important Egyptian Godforms===

Egyptian and Greek names:

*Anpu (Gk: Anubis)
*Antaios
*Anuket
*Apep (Gk: Apophis)
*Apis
*Astarte
*Aten
*Bast
*Bes: An Egyptian godform usually depicted as a man of dwarf stature, facing forward (as opposed to the nearly universal canonical profile), wearing the mask and tail of a lion and carrying a large knife; also often holding a rattle. Bes is the Name associated most strongly with protection of the household and specifically its children and pregnant women; he was also seen as the patron of laughter, dancing, happiness and fertility. Bes's masked face with lolling tongue can be seen on amulets and pieces of furniture throughout Egyptian history.

*Hapi
*Het-heru (Gk: Hathor)
*Heru (Gk: Horus)
*Hoor-par-Kraat (Gk: Harpocrates)

*Kephra (also Khepri, Khopri; Crowley Khephera): Khepra is the manifestation of the Sun in the form of a scarab beetle, who pushes the Sun across the heavens daily. The actual Egyptian scarab beetle lays an egg and rolls it into a ball of dung and mud to protect it until it hatches. The beetle was (and is) a common sight pushing its egg in the ball of mud and dung over the ground. It was from this natural fact that the Egyptians derived the idea of the sun rolled from horizon to horizon. Crowley incorporated Khephera into [[Liber Resh]] in the midnight adoration of the Sun.

*Khonsu
*Khnum
*Maat
*Mentu
*Neith
*Nut
*Ptah
*Sebek (Sobek; G/R Suchos) - "Watching over You" Son of Nit (and also, according to some myths, Set), Sebek is either depicted as a full crocodile, or, less often, as a crocodile-headed man. He is often given the epithets of Heru-sa-Aset as a Netjer of protection, healing and vengeance over the wrongdoer. In some mythologies Sebek is a powerful and awe-inspiring denizen of the underworld, and was invoked to do away with annoyances and negative situations, in the phrase "to Sebek with it(him)!," much as modern-day slang consigns bothersome things and persons "to Hell." Sebek/Sobek is associated with Key Number 32 in Liber 777.
*Selket
*Sekhmet: (Sekhem = strength) Along with Hathor, also called the Eye of Ra. Interestingly, she is associated both with causing and curing disease and is often portrayed as a fierce goddess of war and bloodshed. One of her myths involves her being charged with the duty of slaughtering the most evil of the newly created humans at the behest of Ra. She gets carried away with the slaying and carnage and nearly destroys the entire human race in her zeal. Her rampage is ended when the gods fill hundreds of huge vessels with wine and color them to look like blood, so that she drinks them all and finally falls into a slumber, thus saving the human race from extinction. (Suprisingly, I could find no references to Sekhmet's relevance to Thelema within Crowley's writings. As she is a goddess of war, this is somewhat striking in its absence and perhaps could be a fruitful avenue for future magickal developements.)
*Serapis: a Late Period amalgam of Osiris and Zeus. Serapis embodied many of the qualities of the sky-father Zeus as well as the kingly aspects of Osiris. Ptolemaic Greeks were fond of merging Egyptian gods with their own Greek pantheon to create hybrid deities with the qualities of both, one result being the names by which we commonly refer to the more well known Egyptian gods (Osiris, Isis, Anubis, etc.)
*Tawaret (Gk: Thoueris)
*Tehuti (Gk: Thoth)
*Tum

==Sources==
http://www.kemet.org/glossary/ Listing of Kemetic (ancient Egyptian) god-names from the website of The Kemetic Orthodox Faith, a neo-Egyptian religion featuring a very well researched listing of Egyptian god-names (netjeru).

Thelemapedia:Common Sources

2004-09-20T14:33:00Z

Kaote: /* Other Thelemic authors */

This is a general listing, in reference format, of common books cited on Thelemapedia. Please make any corrections, if needed, and add books as you see fit.

==Books by Aleister Crowley==

*Crowley, Aleister. (1997). ''Magick: Book Four.'' Edited, annotated, and introduced by Hymenaeus Beta. York Beach, Me. : S. Weiser.
*Crowley, Aleister. (1979). ''The Confessions of Aleister Crowley.'' London;Boston : Routledge & Kegan Paul.
*Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis].'' York Beach, Me. : S. Weiser. 
*Crowley, Aleister. (1982). ''777 and Other Qabalistic Writings.'' York Beach, Me. : S. Weiser.
*Crowley, Aleister. (1996). ''Aha!'' Tempe, Ariz. : New Falcon Publications.
*Crowley, Aleister. (1983). ''The Holy Books of Thelema.'' York Beach, Me. : S. Weiser.
*Crowley, Aleister. (1996). ''Commentaries on the Holy Books and Other Papers : the Equinox,IV(1).'' York Beach, Me. : S. Weiser.
*Crowley, Aleister. (1998). ''The Revival of Magick.'' Tempe, AZ : New Falcon Publications.
*Crowley, Aleister. (1994). ''Path Workings of Aleister Crowley : the Treasure House of Images.'' Phoenix, AZ : New Falcon Pub.
*Crowley, Aleister. (1996). ''The Law is for All.'' Tempe, AZ : New Falcon Publications.
*Crowley, Aleister. (1991). ''Liber Aleph vel CXI : the Book of Wisdom or Folly.'' York Beach, Me. : S. Weiser.
*Crowley, Aleister. (1982). ''Magick Without Tears.'' Phoenix, AZ : Falcon Press
*Crowley, Aleister. (1998). ''The Vision & the Voice : the Equinox, IV(2).'' York Beach, Me. : Samuel Weiser.
*Crowley, Aleister. (1990). ''The Equinox, III(10).'' York Beach, Me. : S. Weiser
*Crowley, A. & Mathers, S. (1995). ''The Goetia : the Lesser Key of Solomon the King.'' York Beach, Me. : Samuel Weiser.
*Crowley, Aleister. (1973). ''The Heart of the Master.'' Montréal : 93 Publishing.
*Crowley, Aleister. (1990). ''Konx Om Pax : Essays in Light.'' Chicago : Teitan Press.
*Crowley, Aleister. (1996). ''Diary of a Drug Fiend.'' York Beach, Me. : S. Weiser.
*Crowley, Aleister. (2002). ''The General Principles of Astrology.'' Boston, MA : Weiser Books.
*Crowley, A., DuQuette, L., & Hyatt, C. (1991). ''Enochian world of Aleister Crowley : Enochian sex magick.'' Scottsdale, Ariz., U.S.A. : New Falcon Publications.
*Crowley, Aleister. (1985). ''Eight Lectures on Yoga.'' Phoenix, Ariz., U.S.A. : Falcon Press.
*Crowley, Aleister. (1981). ''The Book of Thoth.'' New York, S. Weiser.

==Linking to Holy Books and other short documents==

When you cite a quotation from a Holy Book or other non-book Liber by Crowley, there are a few formats you can use. For some, you can use the common title. Include the chapter and verse if relevant. Here are some examples:
*''Every number is infinite; there is no difference.'' (AL I:4)
*''And I believe in the Serpent and the Lion, Mystery of Mystery, in His name BAPHOMET'' (Liber XV)
*''It is but for convenience that these grades have been separated into Three Triads'' (Liber CXCIV, An Intimation...)
Using a long liber number is not useful. Instead of this:
*''This is the only point to bear in mind, that every act must be a ritual, an act of worship, a sacrament.'' (Liber DCCCXXXVII)
Use the common name:
*''This is the only point to bear in mind, that every act must be a ritual, an act of worship, a sacrament.'' (The Law of Liberty)

Then at the bottom of your article, include a references section with the Liber you quoted from. If you want them to link to the actual text, here are some common libers that you can copy and paste into your edit field:

<pre>
*[http://www.scarletwoman.org/docs/docs_message.html Liber II, The Message of the Master Therion]
*[http://www.scarletwoman.org/docs/docs_lege.html Liber CL, De Lege Libellum]
*[http://www.scarletwoman.org/docs/docs_khabs.html Liber CCC, Khabs am Pekht]
*[http://www.scarletwoman.org/docs/docs_liberty.html Liber DCCCXXXVII, The Law of Liberty]
*[http://www.scarletwoman.org/docs/docs_mass.html Liber XV, The Gnostic Mass]
*[http://www.scarletwoman.org/docs/docs_intimation.html Liber CXCIV, An Intimation with Reference to the Constitution of the Order]
*[http://www.scarletwoman.org/docs/docs_openletter.html Liber C, An Open Letter to Those Who May Wish to Join the Order]
*[http://www.scarletwoman.org/docs/docs_concerning.html Liber CLXI, Concerning the Law of Thelema]
*[http://www.scarletwoman.org/docs/docs_oz.html Liber LXXVI, Oz]
*[http://www.scarletwoman.org/docs/docs_duty.html Duty]
*[http://www.scarletwoman.org/docs/docs_balance.html Liber XXX, Liber Libræ (The Book of the Balance)]
</pre>

==Common books by others==
===Israel Regardie===
*Regardie, Israel. (1984). ''The Complete Golden Dawn System of Magic.'' Phoenix, Ariz., U.S.A. : Falcon Press.
*Regardie, Israel. (1989). ''The Golden Dawn : a Complete Course in Practical Ceremonial Magic.'' St. Paul, Minn., U.S.A. : Llewellyn Publications.
*Regardie, Israel. (1998). ''The Middle Pillar.'' St. Paul, Minn. : Llewellyn Publications.
*Regardie, Israel. (1970). ''A Garden of Pomegranates.'' Saint Paul, Minn., Llewellyn Publications.
===Lon Milo DuQuette===
*DuQuette, Lon Milo. (1997). ''Angels, Demons & Gods of the New Millennium.'' York Beach, Me. : S. Weiser.
*DuQuette, Lon Milo. (2001). ''The Chicken Qabalah of Rabbi Lamed Ben Clifford.'' York Beach, Me. : Weiser Books.
*DuQuette, Lon Milo. (2003). ''The Magick of Aleister Crowley.'' Boston, MA : Weiser Books.
*DuQuette, Lon Milo. (1993). ''The Magick of Thelema.'' York Beach, Me. : S. Weiser.
*DuQuette, Lon Milo. (1999). ''My Life with the Spirits.'' York Beach, Maine : Samuel Weiser.
===Other Thelemic authors===
*Del Campo, Gerald. (1994). ''New Aeon Magick : Thelema Without Tears.'' St. Paul, Minn. : Llewellyn Publications.
*Orpheus, Rodney. (1994). ''Abrahadabra : A Beginner's Guide to Thelemic Magick.'' Stockholm, Sweden : Looking Glass Press.

==Biographies on Crowley==

*Sutin, Lawrence. (2002). ''Do What Thou Wilt : A Life of Aleister Crowley.'' New York : St. Martin's Griffin.
*Regardie, Israel. (1982). ''The Eye in the Triangle.'' Phoenix, Ariz. : Falcon Press.
*Kaczynski, Richard. (2002). ''Perdurabo : the Life of Aleister Crowley.'' Tempe, AZ : New Falcon Publications.
*Symonds, John. (1989). ''The King of the Shadow Realm : Aleister Crowley, his life and magic.'' London : Duckworth.
*Wilson, Colin. (1989). ''Aleister Crowley : The Nature of the Beast.'' San Bernardino, Calif. : Borgo Press.
*Hutchinson, Roger. (1998). ''Aleister Crowley : The Beast Demystified.'' Edinburgh : Mainstream Pub.

==Another primer on citing and referencing your sources==
We are talking about this again because it is so important. Please, please, please cite your sources if you draw from a source, such as a publication or website. If you write something like "Crowley believed that the sky was yellow", you must tell us where he said that. Also, if you write something that is a statement or belief of a group or person, be sure you attribute that statement or belief to them. This is not necessary for beliefs that are commonly held by Thelemites or considered very common knowledge. It's your call, but be thoughtful about it.

'''In the text''' of an article, cite references parenthetically as "(Author-Last-Name, Year)". If necessary, add chapters ("chap. 3") or pages ("p. 15" or "pp. 12–23") after the year (+ comma), e.g. if the information is hard to find in a large book. When a reference is used as a noun, put the year in parentheses, e.g. "Milton (1653) says..." For two authors, use (Author1 & Author2, year); for more authors, use (Author1 et al., Year). See above for how to site common libers.

'''Put under the "References" header''', again in a bulleted list, any books, articles, web pages, etcetera that you used in constructing the article and/or recommend as sources of further information to readers.

*Pooh, W. T. & Robin, C. (1926). "How to catch a heffalump." In A. A. Milne (Ed.), ''The Karma of Kanga'', pp. 23–47. Hundred Acre Wood: Wol Press.

*Blair, Eric Arthur (Aug. 29, 1949). Looking forward to a bright tomorrow. ''New English Weekly'', p. 57.

*Chalmers, Rachel (Sep. 1, 2000). ''[http://dir.salon.com/tech/feature/2000/09/01/rich_stevens/index.html Guru of the Unix gurus].'' ''Salon''.

*Gates, B. & Ballmer, S. (1998). ''[http://www.opensource.org/halloween/halloween1.php The Big Open-source Advocacy Homepage].'' Retrieved Aug. 5, 2003

The most important thing is to include the complete citation information, just as you would for any other bibliography; the precise formatting is still debatable and can be fixed later. Citing sources provide references that help the reader to check the veracity of the article and to find more information. If you consult an external source while writing an article, citing it is basic intellectual honesty. More than that, you should actively search for authoritative references to cite. If you are writing from your own knowledge, then you should know enough to identify good references that the reader can consult on the subject. The main point is to help the reader—cite whatever you think will be most helpful. This applies when writing about opinions, as well—beware the temptation to write weasel phrases like, "Some people say..." Who said it, and where and when?

==Where to go from here==
{{help}}

Egyptian Godforms

2004-09-20T14:29:35Z

Kaote:

Gnosticism

2004-09-18T13:15:51Z

Kaote: A brief account of Gnosticism and its origins.

==What is Gnosticism?==

Gnosticism has recently seen a resurgence of popularity due to revival in interest from popular books such as ''The Da Vinci Code'' and works by scolar Elaine Pagels such as ''The Gnostic Gospels''. The Gospel of Thomas is the most popular and most often discussed work from a collection of Gnostic codices found near Nag Hammadi, Egypt in 1945.

But was Gnosticism a specific tradition? At least, in the same way that Hinduism, Judaism and Buddhism are traditions with particular mythologies, rites and credos? Because Gnostic groups were often discouraged by the more powerful religious orthodoxies, Gnosticism has traditionally been seen either as the insane ramblings of enemies of the true faith, and thus not worthy of scholarship, or as esoteric codes that were accessible only to an elitist group of initiates. Any mention of Christian Gnosticism, for example, was preserved from records of the persecutions of the Church and thus heavily simplified and biased. Until recently, these were the only forms of documentation available, and a study of Gnosticism before the 1900’s would be comparable to a far-future study of the gay pride movement using the ancient remnants of 700 Club newsletters as the only source.

In 1945 this all changed with the discovery of the Nag Hammadi library. Apart from a few texts discovered in the 18th and 19th centuries, Gnosticism has never been able to speak for itself until now. Since it does not have a long history of scholarship, much of this research is still ongoing, and indeed, Gnosticism can mean different things depending on how you define it.

Most scholars take a view that Gnosticism is a meta-religion, in the sense that each of the world’s religions have a sect that is considered Gnostic. Thus one can have Christian Gnostics (of which there were many groups in the first three centuries CE), Jewish Gnostics (Kabbalists), Pagan Gnostics (mystery cult devotees, theurgists, Neoplatonists), Muslim Gnostics (Sufis, possibly Yezidis), etc. In this way Gnosticism is simply a kind of belief that takes the form of a more mystical, experience-based form of worship of one’s own particular religion. However, since this mindset rejects the power structure of a hierarchy of officials or priests, claiming only the personal experience of the divine as valid, it often exists alongside the more standard forms of religion as a heterodoxy – sometimes grudgingly tolerated, at others violently exterminated.

Some scholars attest that Gnosticism was a completely separate faith that stood on its own. Though it drew heavily from Pagan and Christian sources, the myth of the descent of Sophia, the Greek magical papyri, and inscribed gems with Gnostic deities pointed to the existence of an independent religion.

[[Image:gnosticgem1.jpg|Gnostic gem with Abraxas]]
A Gnostic gem inscribed with the image of Abraxas, the Demiurge.

==Gnostic cosmology and the Sophia myth==

The myth of the descent of Sophia resonates with the influence of the Pagan mystery cults of the Roman empire. These cults, based around dying and resurrecting gods and goddesses, performed a progressive series of initiations in which the initiate took part in the passion play of their particular god. Alongside the dying and resurrecting myths of Osiris, Dionysus, Mithras, and Demeter stands the Gnostic myth of Sophia. These myths were not considered records of the ancient past nor were they simply fairytales for children, but were thought to contain and convey an allegorical truth that was a vital key to understanding the human condition and thus oneself.

The myth of Sophia begins with the departure of this divine being (not exactly a goddess in the traditional sense, but one particular part of a divine unity) from the realms of fullness and perfection to wander the spheres of chaos and the created universe. Heavily influenced by the Neoplatonic philosophy taught in the academies of the Hellenistic world, the world was seen as a series of nested spheres that represented different levels of reality: the material world, the elements, the heavens, the angelic beings, and so on. This is mirrored in the view of the makeup of human beings: the body, the intellect, the spirit, or similar levels of differentiation. Thus in both humanity and the cosmos there exists a sort of spectrum of levels of reality from the gross to the fine, the physical to the spiritual. The lower levels are not evil per se, but simply farther away from the divine source and closer to the material realm. They are simply reflections or emanations from the highest, like the light from a candle seen through many panes of glass.

Anyway, Sophia separates herself from the highest of spheres: creation, the godhead, divinity, perfection, and wanders farther and farther from this source until she finds herself in the lowest realms of creation: the world of manifestation, the end result of creation. However she realizes that she has lost her way and is unable to return to the realm of source, and is stuck in a world of matter and manifestation. In her grief she creates the elements of the world, along with a sort of mini-god to rule over her creation – the Demiurge. However she becomes trapped in the Demiurge's own design, who is unaware even of her existence and proclaims himself the self-created ruler of the world. The Demiurge is not particularly malicious by nature, but simply acts out of ignorance of anything beyond himself. He proclaims himself a god and claims that the world and everything in it is his creation. Sophia remains trapped in exile, and longs for a way to return to the godhead.

Sensing its own loss, the Godhead sends another part of itself to bring back Sophia. This is the Christos, whose purpose is to redeem the world and liberate Sophia. When he finds Sophia, an interesting split occurs. Part of Sophia is united with her counterpart (or perhaps reunited, as they are both part of the godhead) and returns to the divine source, finally complete, and part of her remains with the world to remind it of its divine origin, seeking to illuminate it to the knowledge of its true nature.

This is where the Gnostic steps in. Sophia is seen as the innate divinity of each person, buried beneath a physical body, societal rules, parental upbringing, and religious/political customs. By recovering one’s own divinity by means of introspection, theurgy, philosophy, initiation, etc. one returns to the source from whence one came. Christian Gnostics saw Christ as a savior from the true godhead, sent to deliver us from the Old Testament god – the Demiurge – and his arbitrary regulations and judgments. Pagan Gnostics – especially Neoplatonists – saw a necessary progression from human to divine as the purpose of one’s life and the fullfillment of happiness. Mystery schools framed this ascent in terms of Greek or Egyptian mythologies, and Jewish Gnostics used Kabbalah as a road map to lead one back to the innocent state of Genesis before the fall. The details, meaning and importance of the myth may have varied among different Gnostic groups, but this allegory of the fall and reclamation of Sophia (literally, “wisdom”) was usually present in some regard.

==The influence of Gnosticism==

Philosophies that were contemporary with Gnosticism and influenced each other:

[[Neoplatonism]] – A later interpretation of the writings of Plato, this philosophy described a highly ordered universe and placed high importance on learning and introspection. Many schools were established throughout the Roman empire and the Platonic Academy taught until it was forcefully closed by Christian emperors in the sixth century. Neoplatonism is often seen as the philosophical expression of the message of the Gnostic religion.

[[Neo-Pythagoreanism]] – This interpretation of the teachings of Pythagoras and Plato unified Pythagoras’ number-theory with Plato’s later metaphysical teachings. They held a strict dualism between the soul and the body, and like the earlier Pythagoreans they adopted a code of vegetarianism and asceticism. In many ways Neo-Pythagoreanism is nearly identical with Neoplatonism.

[[Mithraism]] and [[Christianity]] – these two extremely popular Roman religions had groups of adherents that interpreted the mythologies of Christ and Mithras as saviors of Sophia, and many people found that variants of Christianity and Mithraism worked seamlessly with a Gnostic worldview. All Mithraism and Christian Gnostics were persecuted into extinction by the sixth century, but remnants of temples to Mithras have been found as far away as London.

==Influences of Gnosticism on later schools of thought==

[[Hermeticism]] – Largely evident in late medieval and Renaissance records of allegorical [[alchemy]] and theurgy, the highly structured universe and the path from human to divine is reminiscent of early Christian Gnostic papyri as well as the teachings of Plato. A mythical figure, [[Hermes Trismegistus]], evolved in this period as the original Hermetic sage whose writings held the ancient hidden knowledge of the Greeks and Egyptians.

[[Sufism]], Mandaeanism, and the [[Cathars]] – In medieval times Arabic scholars had access to the writings of the Greek philosophers and some argue that Islamic mysticism had a particularly Gnostic or Platonic flavor. The Cathars were a sect in southern France in the 12th century whose Gnostic-tinted beliefs brought upon themselves the beginning of Inquisition. The Mandaeans most likely originated as a Semitic sect, and revere John the Baptist as the true prophet. They are the only remaining Gnostic sect founded in antiquity which still survives to this day.

Manichaenism – A form of Zoroastrian Gnosticism that was based on the life and teachings of a Persian sage named Mani. It flourished for over a thousand years and its adherents included nobility and rulers of Persia, Turkoman, Mongolia, and China. It was a worldwide religion that included a full structure of priests, scripture and ritual. St. Augustine and St. Ambrose were adherents of this religion before converting to Christianity. Its doctrines featured a struggle between forces of light and darkness, with humanity in the middle.

Charismatic movements such as Quakers and Pentecostals – They may be Christian but they place an unorthodox amount of importance on personal experiences of the Holy Spirit.

Modern Gnosticism – With the occult revival in 19th century France, several Gnostic churches were founded. The more recent discovery of the Nag Hammadi texts combined with the popularity of Neo-Paganism and the reconstruction of ancient religions, as well as the lack of vigorous persecution from the Church, is encouraging towards a revival of Gnostic religions. Thelema encompasses several Gnostic organizations, including [[Ecclesia Gnostica Catholica]] as an ecclesiastical body and [[Ordo Templi Orientis]] as an initiatory body.

[[Image:hermestris.jpg]]
Hermes Trismegistus, a legendary Gnostic sage to whom medieval alchemists attributed the wisdom of the ancient Greeks and Egyptians.

==Recommended books and websites==

Hoeller, Stephan A. ''Gnosticism: New Light on the Ancient Tradition of Inner Knowing.'' Quest Books, 2002.

Pagels, Elaine. ''The Gnostic Gospels.'' Vintage, reissue edition, 1989. (read an excerpt at
http://www.pbs.org/wgbh/pages/frontline/shows/religion/story/pagels.html)

--. ''Beyond Belief.'' Random House, 2003.

Robinson, James (ed.). ''The Nag Hammadi Library in English: Revised Edition.'' Harper San Francisco, reprint edition, 1990.

Rudolph, Kurt. ''Gnosis: the Nature and History of Gnosticism.'' Harper San Francisco, 1987.

Websites that are worthwhile if you don’t want to plow through a book:

http://altreligion.about.com/od/gnostic/

http://www.religioustolerance.org/gnostic.htm

http://www.meta-religion.com/Esoterism/Gnosticism/gnosticism.htm

http://www.academicinfo.net/gnostic.html

http://jdt.unl.edu/ritual.htm