Among the casualties of the western intervention in Iraq and the recent activities of ISIS are the Mandaeans of southern Iraq. Keepers of an ancient minority religious tradition, these peace-loving people may now be found in small numbers in such unlikely locations as Sydney, New Jersey, or Manchester. They have a claim to being the last Gnostics, The Mandaeans place weekly river baptisms at the centre of their religious life, and the primary exemplar, though not the founder, of their religion is claimed to be none other than John the Baptist. Could this really be true? Could an obscure middle-eastern ethnic religion really stretch all the way back to the Gnostics and John the Baptist?What is the real history of this mysterious and long-lived sect. What is their relationship to other ancient minority religions such as the Yazidis and Druze? Could they have influenced the Knights Templar? Do they preserve traces of ancient Babylonian religion? Could they really have a link with John the Baptist, and who was that mysterious figure? Was Jesus himself an apostate Mandaean?

An Incendiary Wake-Up Call to the World
What if the Old Testament is a work of fiction, Jesus never existed, and Muhammad was a mobster?
What if the Bible and the Qur'an are works of political propaganda created by Taliban-like fundamentalists to justify the sort of religious violence we are witnessing in the world today?
What if there is a big idea that could free us from the us-versus-them world created by religion and make it possible for us to truly love our neighbors--and even our enemies?
What if it is possible to awaken to a profound state of oneness and love, which the Gnostic Christians symbolized by the enigmatic figure of the laughing Jesus?
Discover for Yourself Why the Gnostic Jesus Laughs

Noreas bok er en samling av drommer og bilder. Gjennom fire fabler fortelles det om menneskets fall. Et frivillig fall som forer til skapelse, liv og dod. "Begrensningen er ditt eget verk. Slik du skaper ditt eget monstrum, slik vil du bli styrt av det."

The world of Jesus and the early Christians swarmed with prophets and exorcists, holy men and healers, who invoked angels and demons, gods and ghosts. Magic in Christianity: From Jesus to the Gnostics explores that world through the surviving texts of the first Christians and their pagan and Jewish contemporaries. Ecstatic spirit possession, handing opponents over to Satan, sending demons into swine, striking others dead on the spot by pronouncing curses, using articles of clothing and parts of corpses to perform magical healing and exorcism, invoking ghosts and angels for protection-these are all ancient Christian practices described in the New Testament, explained in detail by early Christian writers, and preserved by Christian amulets. Pagans and Jews accused Jesus and his followers of practicing magic and Christians accused one another of sorcery. Both pagan and early orthodox writers describe the rituals of the Gnostic sects in detail, including the magical passwords required to cross through the gates of the lower heavens. Magic in Christianity: From Jesus to the Gnostics examines evidence from the New Testament, the first Christian apologists, early apocryphal works, curse tablets and amulets to reconstruct the apocalyptic magical world of Jesus and the first Christians.

El Segundo Libro de Enoc (usualmente abreviado como 2 Enoc, y conocido tambien como Enoc eslavo o Los secretos de Enoc y "El Libro de Los Secretos de Enoc II" es un texto apocaliptico seudoepigrafico de fecha incierta y autoria desconocida. No esta relacionado con el mas antiguo 1 Enoc ni con otros dos libros de Enoc (3 y 4); la numeracion fue puesta por los estudiosos para distinguir los dos textos. Solo se ha conservado en eslavo eclesiastico, pero se sabe con certeza que es una traduccion de un original en griego. Se piensa que la version griega (desconocida) podria proceder a su vez de un original hebreo o arameo. Se han propuesto fechas de elaboracion que van desde el siglo I hasta el siglo X de nuestra era, aunque la mas aceptada es la primera. Fue descubierto por el profesor Matvej I. Sokolov en 1886 en los archivos de la Biblioteca Publica de Belgrado. Algunos comentaristas de la obra han hallado ciertas influencias cristianas, aunque no esta claro si corresponden al texto original o a sus posteriores traducciones y reelaboraciones. El libro comienza con el relato de Henoc, en primera persona, de un viaje a traves de los diez Cielos que culmina en un encuentro con Yahveh. Sigue una discusion sobre la creacion del mundo, y las instrucciones de Dios a Enoc para que regrese a la Tierra y difunda lo que ha aprendido. Las ensenanzas de Enoch duran treinta dias; a su termino Enoc regresa al Cielo y se transforma en el angel Metatron. A partir de este momento, la narracion pasa a la tercera persona y cuenta las historias de Matusalen, Nir (el hermano pequeno de Noe) y Melquisedec.

As recent domestic and geopolitical events have become increasingly dominated by intolerant forms of religious thought and action, the critical study of religion continues to find itself largely ignored in the public square. Caught between those who assert that its principal purpose is to reflect the perspectives of those who believe and those who assert that its only proper place is to expose these same worldviews as deceptive social and economic mechanisms of power, the discipline has generally failed to find a truly audible voice. Rejecting both of these conservative and liberal modes of knowing as insufficient to the radical subject that is religion, Jeffrey J. Kripal offers in this book another possibility, that of the serpent's gift. Such a gift hisses a form of "gnosis," that is, a deeply critical approach to religion that is at the same time profoundly engaged with the altered states of consciousness and energy that are naively literalized by the proponents of faith and too quickly dismissed by the proponents of pure reason. Kripal does not simply describe such a gnosis. He performs and transmits it through four meditations on the sexualities of Jesus, the mystical humanism of Ludwig Feuerbach, the gnostic potentials of the comparative method, and the American mythologies of the comic book. From the erotics of the gospels to the mutant powers of the superhero, "The Serpent's Gift" promises its readers both an intellectual exile from our present religious and sexual ignorance and a transfigured hope in the spiritual potentials of the human species.

A distinctive Christian heresy? A competitor of burgeoning Christianity? A pre-Christian folk religion traceable to "Oriental syncretism"? How do we account for the disparate ideas, writings, and practices that have been placed under the Gnostic rubric? To do so, Karen King says, we must first disentangle modern historiography from the Christian discourse of orthodoxy and heresy that has pervaded--and distorted--the story.

Exciting discoveries of previously unknown ancient writings--especially the forty-six texts found at Nag Hammadi in 1945--are challenging historians of religion to rethink not only what we mean by Gnosticism but also the standard account of Christian origins. "The Gospel of Mary" and "The Secret Book of John," for example, illustrate the variety of early Christianities and are witness to the struggle of Christians to craft an identity in the midst of the culturally pluralistic Roman Empire. King shows how historians have been misled by ancient Christian polemicists who attacked Gnostic beliefs as a "dark double" against which the new faith could define itself. Having identified past distortions, she is able to offer a new and clarifying definition of Gnosticism. Her book is thus both a thorough and innovative introduction to the twentieth-century study of Gnosticism and a revealing exploration of the concept of heresy as a tool in forming religious identity.

Defining the term Gnosis and its relationship to Gnosticism, this book indicates why Gnosis may be preferable and sketches out the main problems. It then treats the sources, both those in the church fathers and heresiologists, and the more recent Nag Hammadi finds. It goes on to discuss early forms of Gnosis in antiquity, Jewish and Christian (New Testament) and the early Gnostics; the main representatives of Gnosis, especially Valentinus and Marcion; Manichaeism as the culmination and end-point of Gnosis; ancient communities of Gnostics; and finally Gnosis in antiquity and the present.