Jung became interested in gnosticism - and also alchemy - in an attempt to understand what had happened to him during his confrontation with the unconscious. "I had to find evidence for the historical prefiguration of my inner experiences...If I had not succeeded in finding any evidence, I would never have been able to substantiate my ideas." He saw gnosticism and alchemy as historical counterparts to depth psychology and as early confrontations with the primordial world of the unconscious. This selection brings together Jung's main writings on gnosticism and includes a special introduction that attempts to explain the importance of gnostic writings to Jung's work.

It is a curious fact that many of the sources for the Presocratic and Stoic philosophers are early Christian authors; similarly, one can even find an echo of Parmenides in a Gnostic treatise from Nag Hammadi. Such writers were often dependent for their knowledge on a whole chain of previous interpretations and traditions, and it is these with which Professor Mansfeld is here largely concerned. He has tried to discover what in an earlier writer - Plato, and Aristotle, of course, as well as the Early Greeks - was of interest to a later one, notably the Middle Platonists. These articles demonstrate the value of such an approach, showing how a familiarity with the later history of an idea, say in a Gnostic text, can contribute to the understanding of the idea itself; or how the study of the selection of ideas used by Philo, for instance, not only sheds light on his own projects, but also helps explain why some motifs survived and not others, and why philosophical thought took the directions it did.

Gnosticism, Christianity and late antique philosophy are often studied separately; when studied together they are too often conflated. These articles set out to show that we misunderstand all three phenomena if we take either approach. We cannot interpret, or even identify, Christian Gnosticism without Platonic evidence; we may even discover that Gnosticism throws unexpected light on the Platonic imagination. At the same time, if we read writers like Origen simply as Christian Platonists, or bring Christians and philosophers together under the porous umbrella of "monotheism", we ignore fundamental features of both traditions. To grasp what made Christianity distinctive, we must look at the questions asked in the studies here, not merely what Christians appropriated but how it was appropriated. What did the pagan gods mean to a Christian poet of the fifth century? What did Paul quote when he thought he was quoting Greek poetry? What did Socrates mean to the Christians, and can we trust their memories when they appeal to lost fragments of the Presocratics? When pagans accuse the Christians of moral turpitude, do they know more or less about them than we do? What divides Augustine, the disenchanted Platonist, from his Neoplatonic contemporaries? And what God or gods await the Neoplatonist when he dies?

Eric Voegelin, one of today's leading political theorists and author of the contemporary classic "The New Science of Politics," here contends that certain modern movements, including Positivism, Hegelianism, Marxism and the "God is Dead" movement, are variants of the Gnostic tradition of antiquity. He attempts to resolve the intellectual confusion that has resulted from the dominance of gnostic thought by clarifying the distinction between political gnosticism and the philosophy of politics. Highly provocative, this book is essential reading for students of modern politics, philosophy, and religion.

Recent theological scholarship has shown increasing interest in patristic exegesis. The way early Christians read scripture has attracted not only historians, but also systematic and exegetical scholars. However, the Christian reading of scripture before Origen has been neglected or, more often, dominated by Gnostic perspectives. This study uses the writings of Irenaeus to argue that there was a rich Christian engagement with scripture long before Origen and the supposed conflict between Antioch and Alexandria. This is a focused examination of specific exegetical themes that undergird Irenaeus' argument against his opponents. However, whereas many works interpret Irenaeus only as he relates to certain Gnostic teachings, this book recognizes the broader context of the second century and explores the profound questions facing early Christians in an era of martyrdom. It shows that Irenaeus is interested, not simply in expounding the original intent of individual texts, but in demonstrating how individual texts fit into the one catholic narrative of salvation. This in turn, he hopes, will cause his audience to see their place as individuals in the same narrative. Using insightful close reading of Irenaeus, allied with a firm grounding in the context in which he wrote, this book will be vital reading for scholars of the early Church as well as those with interests in patristics and the development of Christian exegesis.

The success of books such as "Elaine Pagels' Gnostic Gospels" and Dan Brown's "Da Vinci Code" proves beyond a doubt that there is a tremendous thirst today for finding the hidden truths of Christianity - truths that may have been lost or buried by institutional religion over the last two millennia. Many people now are delving into the byways of this tradition of inner Christianity, hoping to find an alternative to stale dogmas and blind beliefs. Among the most compelling of these lost traditions is Gnosticism. "Forbidden Faith" explores the legacy of the ancient esoteric religion of gnosticism, from its influence on early Christianity to contemporary popular culture.

A collection of extra-biblical scriptures written by the gnostics, updated with three ancient texts including the recently discovered Gospel of Judas "The one indispensable book for the understanding of Gnosis and Gnosticism."-Harold Bloom This definitive introduction to the gnostic scriptures provides a crucial look at the theology, religious atmosphere, and literary traditions of ancient Christianity and Hellenistic Judaism. It provides authoritative translations of ancient texts from Greek, Latin, and Coptic, with introductions, bibliographies, and annotations. The texts are organized to reflect the history of gnosticism in the second through fourth century CE. This second edition provides updates throughout and adds three new ancient texts, including the recently discovered Gospel of Judas.

Gnostic religion is the expression of a religious worldview which is dominated by the concept of Gnosis, an esoteric knowledge of God and the human being which grants salvation to those who possess it. Roelof van den Broek presents here a fresh approach to the gnostic current of Late Antiquity within its historical and religious context, based on sources in Greek, Latin and Coptic, including discussions of the individual works of preserved gnostic literature. Van den Broek explores the various gnostic interpretations of the Christian faith that were current in the second and third centuries, whilst showing that despite its influence on early Christianity, gnostic religion was not a typically Christian phenomenon. This book will be of interest to theologians, historians of religion, students and scholars of the history of Late Antiquity and early Christianity, as well as specialists in ancient gnostic and hermetic traditions.

George Robert Stow Mead (1863 1933) was for twenty-five years a prominent member of the Theosophical Society and worked closely with its founder, Helena Blavatsky. He was fascinated both by eastern religions and by western esotericism, including gnosticism, and published widely in these areas. Pistis Sophia, an important, probably second-century, text preserved in a Coptic manuscript, presents complex gnostic teachings in 'gospel' format, as having been addressed by Jesus Christ to his disciples after the resurrection. This translation, based on a Latin version published in 1851, appeared in 1896 and was the first English version of a major gnostic work. The book also includes passages from the Books of the Saviour found in the same manuscript. Mead's introduction discusses the origin of the texts and highlights their difficulty. It also describes the upsurge of scholarly interest in Gnosticism in the mid-nineteenth century and the mysterious history of the manuscript itself.

Francis Crawford Burkitt (1864-1935) was a prominent theologian and biblical scholar. Originally published in 1932, this book contains the substance of five lectures delivered by Burkitt during October 1931 at Union Theological Seminary, New York, as the Morse Lectures for that year. Various aspects of the relationship between Church doctrine and Gnostic thought are discussed, providing a highly informative analysis of a complicated topic. Rigorous and thought-provoking, this text will be of value to anyone with an interest in the early development of Christianity and biblical scholarship in general.

A provocative study of the gnostic gospels and the world of early Christianity as revealed through the Nag Hammadi texts.

Salomos Oder er en poetisk skatt fra tidlig kristen mysterietradisjon. De ble skrevet i tiden mellom Jesu' dod og 300-tallet. Dette verket er i sin poetiske form gjennomtrukket av ekstatisk mystikk og andelig kjaerlighet, og er derfor saeregent for sin samtid. Odenes opphav er imidlertid fortsatt uklar, selv om de kan synes a vaere pavirket av en urkristen tradisjon som gikk under betegnelsen gnostisisme, pa grunn av vektleggingen av den mystiske og andelige erkjennelsen. Verket forsvant imidlertid for middelalderen, og ble regnet som tapt, i likhet med tekstene til mange andre tidlige kristne retninger. Ved en tilfeldighet ble de gjenfunnet, og brakt til England, hvor Rendel Harris oppdaget dem i 1909, uten at noen visste hvilken poetisk skatt de hadde brakt med seg fra Midtosten. Rendel Harris, som oppdaget odene i den usorterte forsendelsen, oversatte Salomos Oder til engelsk. Hundre ar etter presenteres Odene i norsk oversettelse, slik at de kan vaere til glede og inspirasjon for nye lesergrup

I 1460 kom munken Leonardo de Pistoia til Cosimo de Medicis hoff i Italia, med en samling greske traktater. Disse skulle vise seg for ettertiden a bli grunnsteinen i den sakalte hermetiske laere. Tekstenes hovedperson er den mytiske vismannen Hermes Trismegistus som har likhetstrekk med sa vel Bibelens Moses som romernes Merkur og egypternes Thoth. Det er disse traktatene som for ettertiden er blitt kalt Corpus Hermeticum, og som apenbarer en personlig erkjennelseslaere. Verket har i arhundrene etter det ble tilgjengliggjort gatt sin seiersgang gjennom filosofiske og religiose kretser. Det har fascinert, inspirert og provosert, og tekstenes rikdom har en dybde som evner a gripe sa vel forskere, som menn og kvinner pa soken etter andelig veiledning pa livets stier, pa vei mot menneskets fullbyrdels

Gnosticism is far more than an ancient Christian and Jewish heresy. It arises in many religions as the belief in a radical dualism both in human beings and the cosmos: immateriality is perceived as good and matter as evil. In the modern age, Gnosticism is very much alive, focused on the belief that human beings are alienated from their true selves. Modern Gnosticism continues to espouse a radical dualism, but this can take a psychological, social and political, rather than a metaphysical form. Among the writers and thinkers of the last two centuries who can be labelled Gnostics are: Hegel, Blake, Goethe, Schelling, Emerson, Melville, Byron, Yeats, Hesse and Toynbee. This text is a collection of 16 essays illuminating Gnosticism in its relation to such issues as Jungian thought, the nature of evil, the place of the feminine, communism and fascism, existentialism, Christian scriptures, Kafka and Buddhism.

The Gnostic World is an outstanding guide to Gnosticism, written by a distinguished international team of experts to explore Gnostic movements from the distant past until today. These themes are examined across sixty-seven chapters in a variety of contexts, from the ancient pre-Christian to the contemporary. The volume considers the intersection of Gnosticism with Jewish, Christian, Islamic and Indic practices and beliefs, and also with new religious movements, such as Theosophy, Scientology, Western Sufism, and the Nation of Islam. This comprehensive handbook will be an invaluable resource for religious studies students, scholars, and researchers of Gnostic doctrine and history.

Gnosticism is a term covering a group of heresies that for a time had great influence within the early church, including: belief in the existence of a hidden or secret revelation available only to the initiated; rejection of the physical world as evil or impure; and stress on the radical individuality of the spiritual self. In this book Philip Lee finds parallels between gnosticism and belief and practice in contemporary North American Proestantism. Sharply attacking conservatives and liberals alike, Lee spares no one in this penetrating and provocative assessment of the current stage of religion and its effects on values and society at large. The book concludes with a call for a return to orthodoxy and a series of prescriptions for reform. Lee will add a short preface for this paperback edition.

Denne boken peker leseren mot en vei, som ikke er en vei, men heller en vei mellom veiene. Det er en fortelling som er blitt fortalt ved klokkens trettende time, fra en mental posisjon mellom sannhet og logn, virkelighet og drom, i et sjelelig sted som forener alle ting i et punkt uten sentrum eller utstrekning. Tradisjonen som denne boken henviser til, har en systematisk forskende tilnaerming til religionens mal, det vil si forlosning eller frelse. Denne tradisjonen tar utgangspunkt i Bibelens fortellinger om opphavstiden, om Guds natur, om hvordan vi havnet her, og hvordan man igjen skal kunne gjenerobre det tapte ved a stole pa egne krefter, beholde var uavhengighet og tro pa det vi erkjenner. Dette er veien som av mange er blitt kalt gnostisisme

Within the Nag Hammadi Library, thought to have been written during the first two centuries c.e., are ancient texts written by a group who called themselves the Gnostics. June Singer has recast the wisdom found in these texts into a book of hours, the traditional framework for an ongoing meditative practice. Its purpose is to enable readers to maintain an awareness of the presence of the divine mystery within the everyday world.A Gnostic Book of Hours is divided into eight offices or prayers for different parts of the day: matins (midnight), lauds (daybreak), prime (beginning of the workday), terce, sext, none (the little hours during the work day), vespers (sundown) and compline (retiring to sleep). For each office, Singer has selected a text for each day of the week. She annotates and interprets the ancient text and makes it relevant to today's readers. There are many paths to the holy, writes Singer, and each of us must find our own. Each path leads through differing labyrinthine ways. Yet all come to the same center, the kingdom within. There the nameless One who is called by many names awaits us. "A complete program for daily meditation. "A perfect tool for serious spiritual seekers. "Brings ancient mystical texts into context for contemporary readers.

This book demonstrates that ancient Christian Gnosticism was an ancient form of cultural criticism in a mythological garb. It establishes that, much like modern forms of critical theory, ancient Gnosticism was set on deconstructing mainstream discourses and cultural premises. Strains of critical theory dealt with include the Frankfurt School, queer theory, and poststructural philosophy. The book documents how in both ancient Gnosticism and modern critical theories issues that used to serve as premises for discussion or as concepts relegated to the realms of the "natural" and the "given" in their respective historical contexts, are transformed into objects of contention. The main aim of this book is to salvage the historical category of Gnosticism from its present scholarly disavowal, if only because Gnosticism, when read as a cultural, and not only a religious phenomenon, presents us an ancient form of culture criticism which would be hard to parallel until (post) modernity. While Hans Jonas remarked many years ago that "something in Gnosticism knocks at the door of our Being and of our twentieth-century Being in particular," by the 21st century global world this something has already entered and lives with us. We can thus still benefit from another perspective, even if it comes from Mediterranean people who lived almost 2,000 years ago.

Gnosticism is a countercultural spirituality that forever changed the practice of Christianity. Before it emerged in the second century, passage to the afterlife required obedience to God and king. Gnosticism proposed that human beings were manifestations of the divine, unsettling the hierarchical foundations of the ancient world. Subversive and revolutionary, Gnostics taught that prayer and mediation could bring human beings into an ecstatic spiritual union with a transcendent deity. This mystical strain affected not just Christianity but many other religions, and it characterizes our understanding of the purpose and meaning of religion today. In The Gnostic New Age, April D. DeConick recovers this vibrant underground history to prove that Gnosticism was not suppressed or defeated by the Catholic Church long ago, nor was the movement a fabrication to justify the violent repression of alternative forms of Christianity. Gnosticism alleviated human suffering, soothing feelings of existential brokenness and alienation through the promise of renewal as God. DeConick begins in ancient Egypt and follows with the rise of Gnosticism in the Middle Ages, the advent of theosophy and other occult movements in the nineteenth and early twentieth centuries, and contemporary New Age spiritual philosophies. As these theories find expression in science-fiction and fantasy films, DeConick sees evidence of Gnosticism's next incarnation. Her work emphasizes the universal, countercultural appeal of a movement that embodies much more than a simple challenge to religious authority.

Scholars are divided on the number of gospels to which fragmentary Jewish-Christian gospel traditions should be attributed. In this book Gregory attributes them to two gospels: the Gospel according to the Hebrews and the Gospel of the Ebionites, with no need for any postulated Gospel of the Nazoraeans. As two distinct texts, each gospel is treated on its own terms, with its own introduction, followed by a text, translation and commentary on each fragment, and further discussion about what we may conclude about the overall character of the text on the basis of the fragments that survive. Yet they share certain common features that warrant them being treated together in one volume with an introduction that discusses certain critical issues that are relevant to them both. One common factor is the partial and indirect way in which these texts have been preserved. No independent manuscript tradition survives for either text, so they have been transmitted only to the extent that they were quoted or discussed by a number of early Christian authors, none of whom claims to be the author of the text from which he appears to quote or to which he appears to refer. This raises a number of questions of a literary nature about how excerpts from these texts may be interpreted. Another common factor is that these gospel traditions are usually referred to as Jewish-Christian, which may raise questions about their historical origins and theological outlook. Any judgment about the historical origins or theological nature of these gospels must rest upon prior examination of what may be reconstructed of their texts, and Gregory is careful to distinguish between what we may conclude from these gospels as texts and how they might contribute to our knowledge of early Christian history. The book also includes a number of appendices in which he discusses issues that have been prominent in the history of scholarship on these texts, but which he argues are not relevant to these two gospels as he presents them. These include claims about an original Hebrew gospel of Matthew, the postulated Gospel of the Nazoraeans and the so-called 'Jewish gospel', as well as what may be known about the Nazoraeans and the Ebionites.