Gnosis and Hermeticism from Antiquity to Modern Times by Roelof van den Broek, Wouter J. Hanegraaff

By Roelof van den Broek, Wouter J. Hanegraaff

This quantity introduces what has occasionally been known as "the 3rd part of western culture". It lines the old improvement of these spiritual traditions that have rejected a global view in keeping with the primacy of natural rationality or doctrinal religion, emphasizing as a substitute the significance of internal enlightenment or gnosis: a revelatory event which used to be usually believed to ivolve an come upon with one's real self in addition to with the floor of being, God. The individuals to this e-book reveal this angle as primary to quite a few interconnected traditions. In Antiquity, one reveals the gnostics and hermetics; within the center a while numerous Christian sects. The medieval Cathars can, to a undeniable quantity, be thought of a part of an identical culture. beginning with the Italian humanist Renaissance, airtight philosophy turned of imperative value to a brand new spiritual synthesis that may be known as Western Esotericism". the improvement of this custom is defined from Renaissance hermeticists and practitioners of non secular 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 flow.

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CH, ed. " 31. See E. R. Dodds, Proclus: The Elements of Theology, 2d. , (1963; reprint, Oxford 1964), 313-321, appendix 2: "The Astral Body in Neoplatonism"; A. Kehl, "Gewand (der Seele)," Reallexikon für Antike und Christentum, vol. 10 (Stuttgart, 1978), 955-62; R. van den Broek, "The Authentikos Logos: A New Document of Christian Platonism," Vigiliae Christianae 33 (1979): 260-66. 32. A recent discussion of the origins and early history of the Gnostic and Hermetic Myth of Man is to be found in J.

19). 1). However, this way of life normally implies some kind of retreat. The one who is in knowledge is "one who says little and hears little. For he fights with shadows [ . . 9). Therefore, those who are in knowledge do not please the multitude, nor does the multitude please them. They appear to be mad, and they bring ridicule on themselves. They are hated and scorned and perhaps they may even be murdered [ . . ]. But all things are good to such persons, even things that others find evil. If they lay plots against him, they page_25 page_26 Page 26 refer it all to knowledge, and they alone make evil into good.

They have not ceased from wicked desire. 3-13) Thus, praxis is crucial to the knowledge of Christ. 22-25). Nevertheless, this praxis can hardly be dissociated from Gnostic teaching or Gnostic understand- page_28 page_29 Page 29 ing of the New Testament: "This is what the Son of Man reveals to us: it is fitting for you to receive the word of truth, provided one will receive it perfectly. 5-12). Now, the correct interpretation of the Scriptures heavily depends, in the eyes of our author, on a Gnostic system very close to Valentinianism.

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