Exegesis, Part One

Since I’ve made the decision to continue dealing with these issues in this venue, I’ve had it pointed out to me that I should be a bit more specific about what Gnosticism is to me. I know my ideas and approaches differ greatly from pretty much any I’ve encountered; I’m aware of this. It need not be pointed out. If you’d like to tell me that, because I’m not Christian, I can’t be Gnostic, you’re better off simply finding something else to do, as your comments will be deleted. This is my space, and I’m under no obligation to suffer your judgments.

This is an attempt to articulate and disseminate the things I’ve come to understand or believe or feel are likely. To be clear: I value my ideas enough to think others might find them valuable too. That doesn’t mean I have any interest in starting a group, let alone a religion or anything of the sort. I’m not trying to make money, or gain adherents – I have other venues for that, venues that allow me to sleep at night.

I am inclined to believe in these fundamental ideas:

  1. That the Universe as it is experienced by people is somehow occluded, limited, or disconnected from the larger reality. This may be due to events which occurred at the beginning of our universe; we may be inside an ancestor simulation or something similar. Or it could be something else entirely.
  2. That these things are true within a larger reality which is rational and not supernatural, and can be understood, from some standpoint or other, rationally.
  3. That this understanding may or may not be able to affect change, but that there is no promise of any kind of salvation or redemption in this knowledge alone.
  4. That this realization of the limited nature of things does not translate into dualism; this sphere is part of reality, it is simply connected to the whole in a limited fashion. It may well be that the core of Gnosis is a sense of the fullness of things, and that the path toward that reality may simply be the path of exploration.
  5. That the universe is essentially cybernetic, and that various forms of interaction are possible without the existence of deities or the like.
  6. That certain forces may be accessed in ways which appear sentient without having real nature as an entity; this is a function of a cybernetic universe. Sophia is real, but only when she speaks to you. And she only speaks when spoken to.
  7. That these forces are not deities. Realization of this facet of reality and contact with it is an essential part of Gnosis, but the presupposition that it must be confined to the limited definitions of religious thinking is counter-productive.
  8. That many forms are fluid, and that the ‘invasion’ of “Gnosis” or revelatory information into one’s life is a function of the ability of certain forms to express intent.
  9. That events of sufficient complexity carry the burden of analysis. I did not come to these ideas because I found them interesting; I came to them by way of experiences I had which were best rectified with reality within the framework provided by Gnostic cosmology.
  10. That not all unusual events are simply coincidences; neither are they miracles, divine intervention, demonic temptation, or any sort of supernatural event. They may be directed insights into the complex interconnectedness of things – a realization essential to Gnosis.
  11. That the nature of the force which intrudes into our reality to provide such information is as yet unknown; however, it demonstrates intent as well as the ability to focus on one person. I am inclined to believe that it is a collective consciousness, perhaps composed of aspects of human beings living and/or dead, which seeks to free the physically-living from the conditions of our occlusion. It may also simply be the background force of consciousness in the physical universe. This force very well may be primarily characterized as a different point in time (aeon in its chronological application); it may emanate from outside our universe or our reality; it may be where we go when we die; it may be nothing, though I find that unlikely.
  12. That these events adhere to a conservation of energy principle; that is, perhaps in a simpler and less crowded world, only a burning shrub would sufficiently convey that the message might upset one’s current understanding of reality. However, in a world such as we now inhabit, much smaller events can convey these things just as well if not better. Finding a particular book, for instance, on a particular day, may be a stronger indication of something being wrong with your understanding of the universe than anything at all being on fire.
  13. That skepticism and rigorous intellectual openness are the only sacred practices. If, after rigorous self-questioning and critical thinking, an event seems to indicate something of importance, it very well may.
  14. That the validity of these things, or of anything, is not altered by how comforting they are. Again: I did not come to this because it made me feel good about life, or because it makes me feel better about death. I came to it because it came to me. Truth is worth pursuing, even if the end is not know.
  15. That, though secondary to the internal discussion, the importance of accurate, unambiguous language and terminology are important to a meaningful discussion of these things. The language of religion is often detrimental to the full and uninhibited exploration of these ideas as philosophical concepts.
  16. That there are no heretics. This notion is not a sword nor a shield, but rather a bigotry that should exist only within the closed world of orthodoxy and not within the sphere of philosophical speculation.
  17. That there is no seniority in these things. Having come first confers no special status on anyone. The ancients provide illumination; they are not the only source of light.
  18. That my understanding is imperfect.
  19. That your understanding is imperfect.
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