For a long time, there was a belief that Gnosticism represents a pre-Christian philosophical and religious system that, like a virus, infiltrated young Christianity at the transition from the old to the new era, trying to use it as a means for spreading its own ideas. It is from these circles that the concept of “Gnostic Christianity” (sometimes also called “Christian Gnosticism”) originated. This viewpoint is a result of the stance taken by early Christian fathers, apologists, such as Justin, Irenaeus, Hippolytus, Epiphanius, and Tertullian from the patristic period when Christian doctrine had not yet been established. They saw Gnosticism as a dangerous rival, whose doctrines on the origin of man and the cosmos, and the relationship between human and divine, were sharply opposed to the Christian worldview in many aspects. Although it was dangerous and a continuous threat to Christianity during the first three centuries (until the first Council of Nicaea in 325 AD), this rival was not unified. There were various groups that differentiated themselves through their theological and mythological systems. They significantly differed from each other, even though each considered themselves the only true Christians and custodians of apostolic heritage. Among them were those who believed in Jesus’ divine nature but rejected his revelation in human form (Marcionites, Docetists). Others claimed that Jesus was a man but not God (Ebionites). Most schools of “Christian Gnosticism,” such as Valentinians, the School of Basilides, etc., recognized Jesus’ divine and human essence, like traditional Christianity, but within entirely different cosmological and anthropological frameworks. It was precisely these groups, especially the influential Valentinians, who were considered the most dangerous opponents of Christianity at the time because, although they did not hide their teachings, they participated in all the rites characteristic of Christian theurgy. This led one of the most famous early Christian fathers, Irenaeus of Lyons, to complain that the Valentinians were deceitful, saying one thing and thinking another. For him and other heresiologists of that period, all the similarities between them were purely superficial. Christianity and Gnosticism were the result of “devilish mimicry”. What bothered Irenaeus the most was the fact that the majority of Christians did not consider Valentinian followers to be heretics.
The fact is that until the discovery of Gnostic texts from Nag Hammadi (in 1945), our knowledge of Gnostics mainly came from works of their opponents who often cited parts from (later) banned or destroyed Gnostic books, or even copied the entire content of works that they deemed especially dangerous, in order to preach against them or challenge and reject their ideas. Relying on such one-sided sources, like Irenaeus’ work Against Heresies (Adversus haereses), Tertullian’s works like Against All Heresies (Adversus omnes haereses), or Hippolytus’ text Refutation of All Heresies (Refutatio omnium haeresium), which uniformly held a negative attitude towards Gnosticism, without direct insight, could not be reliable in understanding the perspectives of the other side. It is difficult, indeed, to comprehend the beliefs and practices of Gnosticism without examining their own texts. From the 4th to the 5th century (although in their original form probably originating from the 1st century), these texts not only formed a coherent whole but also preceded the gnostic worldview, such as the transcription of parts of Plato’s Republic, or the ideas advocated by “Christian Gnostics” like Valentinus, Basilides, or Carpocrates. This led researchers to conclude that this collection was intended for initiates, members of various gnostic schools who were already familiar with the subjects presented in them, unlike laypeople. Today, the prevailing opinion is that Gnosticism is a syncretistic religion based on esoteric traditions from various pre-Christian and pagan sources. This highly heterogeneous religious movement existed centuries before Christ and partly originates from outside the Mediterranean circle, which encompasses Egypt, Greece, the Middle East, and even Mesopotamia. Various researchers have confirmed the connections between Gnosticism and religions of the Far East. cynics, Hindus, Buddhists, and Taoists). However, the majority believe that the cradle of Gnosticism was Palestine in the 1st century BC, from where it spread to Alexandria, which became its main center. During that period, Palestine and Alexandria, although having different historical and civilizational origins, shared a common Hellenistic culture that was widespread throughout the Mediterranean and even reached Mesopotamia and Persia after Alexander the Great’s conquests in the 4th century BC. It is not surprising that Gnosticism quickly spread from Alexandria to other ancient cosmopolitan cities such as Edessa, Antioch, or Ephesus, not to mention Rome. The transition from the old to the new era was a time of exceptional religious and philosophical vitality, intellectual aspirations, artistic creativity, and above all, strong spirituality. Alexandria was like a huge melting pot at that time, where Egyptian priests, Persian magi, followers of Mithras, Greek Platonists, and various other philosophical currents and religious practices all coexisted. Jewish mystics and even Buddhist missionaries. It is where Gnosticism was born as an eclectic idea that contained the best elements taken from various philosophical, religious, and mystical systems of the ancient world. During that time, the first Gnostic schools, such as the Simonians, Paulinists, and Ebionites, also emerged.
Gnosis
Who were the Gnostics, actually? What can the documents discovered in Nag Hammadi tell us about Gnosticism? The fact is that the abundance of texts available to researchers over the past half-century, and especially their diversity, makes any generalization difficult and is the reason why reaching an agreement on what Gnosticism truly is is almost impossible. One method that historians readily employ to learn more about the subject of their study – researching historical roots – in this case, leads to a dead end. In the search for the origins of Gnosticism, the boundaries can be pushed farther into the past without any restraints, leaving the sought-after answer equally elusive. Not available as before. Instead, many researchers have devoted themselves to exploring the philosophical and religious worldviews of ancient times and have begun to view Gnosticism as a movement whose texts were the result of esoteric deliberations and mystical experiences. In fact, a deeper understanding of the problem of Gnosticism has been provided by the study of the rich symbolism that abounds in Gnostic literature, the examination of Gnostic metaphors, myths, and literary forms. The answer seems to lie, however, in the essence of the universal concept from which the Gnostics and Gnosticism are derived, with historical connotations. The definition of Gnosticism, therefore, should be based on the etymology of the word “gnosis” – knowledge, and the Gnostics are, therefore, “those who know.” However, gnosis is not just any knowledge. It is a special kind of knowledge that this word denoted in Platonism, Neoplatonism, and other philosophical systems of ancient times. It is not a general, intellectual knowledge that we acquire through learning or life experience in contact with every dawn; it is not about empirical knowledge that is obtained through observation and experimentation. For example, in the Interpretation of the Soul, a Gnostic text from Nag Hammadi, it is said that the return of the soul to a state of wholeness ” … is not a matter of memorized words, acquired skills or knowledge learned from books.” This is knowledge, or rather, understanding, that stems from personal mystical or esoteric experience, which anyone willing can attain through direct contact with the divine. In the Gospel of Truth (NH), a text attributed to Valentinus, it is explained: “Through knowledge (Gnosis), we purify ourselves from multitude and experience unity … consuming matter with fire within ourselves, just as light devours darkness, and life devours death … Without a doubt, from that moment on, no form exists anymore, as it is scattered and merges with the One… Those who have achieved gnosis know both the beginning and the end… While they lived in ignorance, they acted as if in a dream, and understanding is like waking up from that dream. And blessed is the one who comes to themselves by awakening from the dream.” The divine experience on a personal level provides the ultimate answer to the eternal question and reveals the secret that each of us constantly faces: “Who am I, where do I come from, and where am I going?” According to Clement, the bishop of Alexandria who had a lot in common with the Gnostics, self-knowledge is the greatest teaching because “…when a person knows themselves, they know God.” The saying from Delphi, “Know thyself,” has always been the fundamental inspiration for all Gnostics, regardless of their origin and differences among them. Gnosis or knowledge that they sought represents self-awareness or enlightenment. The Gnostic teacher Theodot, the founder of the Oriental Valentinian school, defines Gnostics as people who have realized “who they were and what they will become, where they were… where they are heading, what they are freeing themselves from, what birth is, and what rebirth is.” For the Gnostics, the spiritual path or the search for self-knowledge was equivalent to the search for the knowledge of God because as we delve into ourselves, we recognize our true identity and discover that we are connected Bravo for what we are searching – I am God, or rather, we discover God within ourselves. Self-awareness, therefore, is also the awareness of God. In the Gospel of Thomas (NH) and parts of Jesus’ Sayings (Logia Iesou) found around 1890 in the ancient city of Oxyrhynchus in Egypt, there is also this saying: “If the one who leads you says, ‘Look, the kingdom of God is in the sky,’ then the birds will precede you. If they say, ‘The kingdom is in the sea,’ the fish will arrive there before you. Rather, the kingdom is within you, and it is also around you. Whoever knows themselves will discover it and will know that they are a child of the eternal Father. But if you do not know yourselves, you will live in poverty, and you yourselves will be poverty.”
Initiation through “knowledge”
Gnosis is not a doubtful idea, but a mystical experience of truth that is immediate, complete, and indescribable. Gnostics, like their predecessors in the Mediterranean philosophical-religious circle (Egyptian priests, Greek philosophers, Jewish mystics) and further east (Persian magi, Indian Brahmins, yogis, etc.), transmit and the idea that only through initiation into the “great (or inner) mysteries” can one directly experience gnosis and thus come to know the truth through one’s own efforts. In this case, faith is merely a stepping stone that leads to understanding. Beginners on the spiritual path would start with the “small (or outer) mysteries,” and only a few who have undergone a long period of purification would be ready to confront the eternal secret. According to Clement of Alexandria, faith (“small mystery”) is the foundation, and gnosis (“great mystery”) is the enhancement, the proof of what has been previously attained through faith. To attain gnosis meant to become Christ-like for a Christian. In the Gospel of Philip (NH), which is attributed to the disciples of Valentinus, it also says: “When you see the Spirit, you have become the Spirit. When you see Christ, you have become Christ. When you see the Father, you have become the Father… When you see yourself, you will become what you see.” From these words, it is clear that gnosis in Gnosticism is essentially no different from enlightenment, which is at the core of Eastern traditions, such as Indian traditions. of knowledge is to become one with what is known. However, Gnostic teachers never openly discuss how to achieve gnosis. The secret teachings were passed on to a small number of disciples exclusively through oral transmission because what is written can be read by anyone, even those who are not yet ready for it. They mainly used aphorisms to guide the students (novices) towards the beginning of their exploration, but they left it up to them to take the first step. One saying from the Gospel of Thomas (NH) in which the disciples ask the teacher (Jesus) what they should do to follow his path vividly illustrates this approach: “Do you want us to fast? How should we pray? Should we give alms? What should we eat on the holy day?” Jesus responds: “Do not lie to yourselves and do not do what you despise…” However, some texts from Nag Hammadi, such as Zostrianos, The Sermon on the eighth and ninth, and Allogenes (The Stranger) do describe certain techniques for awakening inner forces, which has prompted some researchers. to put them in the context of early hermetic teachings. These texts also mention methods that are very similar to Buddhist teachings, which encompass the elimination of physical desires, calming the mind through various forms of meditation, and so on.
Given the strict ascetic rules that one had to adhere to on the path to gnosis, only a few would firmly decide to embark on this path. After long preparations based on strong and unwavering will, purity of life (especially mental purity), and absolute dedication to the idea, the students (neophytes) would begin the initiation ritual and become candidates. In reality, they were beginning to evoke their higher or inner (divine) being, which the Gnostics and early Christians called Christ or universal consciousness. Initiation, therefore, represented a confrontation with one’s own immortal inner being – God within oneself. That event, that solemn moment of initiation, was called theophany, meaning “divine manifestation,” or the appearance of God or the inner Christ. In the later stage of initiation, the candidates would face various tests and hardships, with the goal of transcending their human limitations and attaining spiritual enlightenment. the process of spiritual awakening and enlightenment, his ego, his immortal soul, would undergo a complete transformation, similar to an alchemical transmutation in which (symbolically) iron or copper is turned into gold. He would be absorbed into his inner divine being, while all his lower qualities, previously contained in the ego, would simply evaporate like mist in the sun’s rays. Union with universal or divine consciousness (Christ) is a key element in all great mysteries. In Gnostic theology, this is the return of the soul (Son) to the spirit (Father) and represents the realization of gnosis or enlightenment.
Gnostics referred to the human ego as an eidolon or image. Like a reflection in a mirror, the eidolon does not reveal our true essence. Just as the moon reflects the golden sunlight with a weak silvery glow or as a wrinkled water surface breaks the complete image of the object reflected on it into countless small pictures of changing colors and shapes, the eidolon merely represents an ephemeral mask that covers our existence. When the seeker attains gnosis by going through the The trials of initiation, his human ego dies, he abandons the idea of himself as a body and soul separate from spirit in order to be reborn again in his higher being – Christ. For the Gnostics, this was the highest level of initiation – baptism by fire. The death of the eidolon was observed through the process of crucifixion of the divine principle (Christ) on the altar or cross of matter (symbolically, the number four represents the material world). From the perspective of the initiate who still identifies with the eidolon at the beginning of initiation, divine consciousness or Daimon appears as a guardian angel. To the initiate who has not yet transcended identification with their higher or spiritual ego, their Daimon appears as a spiritual guide whose task is to lead them to their spiritual goal – the realization of unity with their inner divine being. According to Valentinus, the initiate accepts gnosis from their guardian angel, but this angelic being is actually their higher or spiritual ego. The merging of the lower and higher ego represents gnosis at a lower level. Level. Only when eidolon (ego) and Daimon become one, the candidate (novice) achieves the highest degree of gnosis, or perfection in eternity (at the level of Christ or Buddha). The realization of gnosis is at the same time the death of the eidolon and its resurrection through union with the divine.