By R. van den Broek, Wouter J. Hanegraaff
This quantity introduces what has occasionally been referred to as "the 3rd element of western culture." It lines the historic improvement of these spiritual traditions that have rejected an international view according to the primacy of natural rationality or doctrinal religion, emphasizing as an alternative the significance of internal enlightenment or gnosis: a revelatory adventure which was once usually believed to ivolve an come across with one's actual self in addition to with the floor of being, God. The individuals to this e-book display this attitude as primary to quite a few interconnected traditions. In Antiquity, one unearths the gnostics and hermetics; within the heart a long time numerous Christian sects. The medieval Cathars can, to a undeniable quantity, be thought of a part of a similar culture. beginning with the Italian humanist Renaissance, airtight philosophy turned of significant significance to a brand new spiritual synthesis that may be known as Western Esotericism." the advance of this practice is defined from Renaissance hermeticists and practitioners of religious alchemy to the emergence of Rosicrucianism and Christian theosophy within the 17th century, and from post-enlightenment features of Romanticism and occultism to the present-day New Age move.
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Peter Brown, The Body and Society (New York, 1988). 4. Gilles Quispel, "The Original Doctrine of Valentine," Vigiliae Christianae 1 (1947): 43-73. < previous page page_36 If you like this book, buy it! next page > < previous page page_37 next page > Page 37 Chapter 3 Manichaeism Its Sources and Influences on Western Christianity Johannes Vanoort In the context of this book, Manichaeism seems to be an excellent subject to illustrate what in fact Gnosis or Gnosticism was, and what it, perhaps, still can be.
Whoever reaches such a goal does not need sex any longer. Thus Irenaeus's charge of immorality against the Valentinian perfecti seems to be a mere polemical argument. We hardly can believe that they would bluntly say that continence and good works were necessary for the psychics of the Great Church, whereas they themselves, the spiritual, would not need such a course of conduct at all, since it is not conduct of any kind that leads into the Pleroma but the seed sent forth from heavens (Adv. Haer.
22 Soon his father became an adherent of Mani as well. This much we know about the origins of Mani's gnosis. Much more might be said about it, and from several original Manichaean sources such as those from Medinet Madi in Egypt or from Turfan in Central Asia. Particularly from the newly discovered Cologne Mani-Codex, however, we gain a fresh perspective. Summarizing its main results we may say: < previous page page_43 If you like this book, buy it! next page > < previous page page_44 next page > Page 44 It is now known for certain that Mani was raised in a Jewish-Christian community of baptists.
Gnosis and Hermeticism from Antiquity to Modern Times (S U N Y Series in Western Esoteric Traditions) by R. van den Broek, Wouter J. Hanegraaff