On Psychology, Cosmology and Morality

"What modern psychology lacks entirely is criteria enabling it to situate the aspects or tendencies of the soul in their cosmic context.  In traditional psychology, these criteria are provided according to two principal "dimensions": on the one hand, according to a cosmology that "situates" the soul and its modalities in the hierarchy of states of existence, and, on the other hand, according to a morality directed toward a spiritual end.  The latter may provisionally espouse the individual horizon; it nonetheless keeps in view the universal principles attaching the soul to an order more vast than itself.  Cosmology in a sense circumscribes the soul; spiritual morality sounds its depths.  For just as a current of water reveals its force and direction only when it breaks against an object that resists it, so the soul can only show its tendencies and fluctuations only in relation to an immutable principle; whoever wishes to know the nature of the psyché must resist it, and one truly resists it only when one places oneself at a point which corresponds, if not effectively then at least virtually or symbolically, to the Divine Self, or to the intellect which is like a ray that emanates from the latter."

- From Modern Psychology, by Titus Burckhardt

What Sets Us Free: Gnosticism and Liberation - Available Monday, July 30

"What makes us free is the gnosis

of who we were,
of what we have become;
of where we were,
of wherein we have been cast;
of whereto we speed,
of wherefrom we are redeemed;
of what birth truly is,
and of what rebirth truly is."
    - Excerpta Ex Theodoto

Drawing on contemporary scholarship and the living practices of the Alexandrian Gnostic Church, What Sets Us Free provides an accessible overview of Gnostic cosmology, soteriology, and sacraments, focusing on the movement founded by Valentinus. Suitable for inquirers, discussion groups, and classes,  this book also includes a survey of other classical schools of Gnosticism and related movements, along with suggestions and practical steps for beginning a personal Gnostic practice. 

The book begins with a historical overview of Gnosticism, starting with the classical Gnostics, continuing through the Cathars and related movements, as well as the Gnostic Restoration that began with the work of Jules Doinel (Tau Valentin II) and continues with the growth of contemporary Gnostic Communities.

The second part of the book uses the Excerpta Ex Theodoto as a frame to explore the major themes of Gnosticism from the viewpoint of the Alexandrian Gnostic Church, with a focus on applying those ideas to inner work.

What Sets Us Free: Gnosticism and Liberation will be available for sale via Amazon.com and this blog. 

What is useful and necessary...

For what is useful and necessary to salvation, such as the knowledge of the Father, and Son, and Holy Spirit, and also of our own soul, are wholly requisite; and it is at once beneficial and necessary to attain to the scientific account of them. And to those who have assumed the lead in doing good, much experience is advantageous; so that none of the things which appear to be known necessarily and eruditely by others may escape their notice. The exposition, too, of heterodox teaching affords another exercise of the inquiring soul, and keeps the disciple froth being seduced from the truth, by his having already had practice beforehand in sounding all round on warlike instruments of music.

- Selections from the Prophetic Scriptures of Theodotus

Psychology, Psycholigism, and Metaphysics

The muddling of the psychic realm of the subconscious with the mystical potentialities of the human soul and the infinite reaches of the Intellect has given birth to all manner of confusions. There is indeed a science which reveals the way in which the play of the psyche can communicate universal realities; this is one of the fields of traditional pneumatologies. But, and the proviso is crucial, such a science cannot flourish outside a properly-constituted metaphysic and cosmology." - Harry Oldmeadow

I thought that Gnostics didn't believe in dogma?

From the Alexandrian Gnostic Church FAQ:

Q: I thought that Gnostics didn't believe in dogma?

A: That depends on how you define "Gnosis," "Gnosticism," and "dogma." 

While our conception of the Divine Ground of Being is apophatic, meaning that ultimate reality cannot be described in words, it is also true that "truth did not come into the world naked, but it came in types and images. The world will not receive truth in any other way." (Gospel of Philip).  Dogmas are a vehicle for Truth to be revealed.  It is when they are seen as ends to themselves, that dogmatism becomes a barrier to experience of the realities behind dogma.  Unfortunately, an often justified response to oppressive spiritual organizations has led many to "throw out the baby with the bath water," robbing individuals of the benefits of the rich and efficacious practices and a meaningful context for spiritual experience.

"Dogma" comes from Latin and means “philosophical tenet”, from the  Greek word δόγμα, meaning “opinion or tenet.”  In an ecclesiastical context, dogma includes the teachings and practices that shape a community's experience and practice.   Teachings about methods of meditation and prayer, the texts and rubrics of liturgical worship, the common language and images invoked - all of these make up the dogmas of a spiritual assembly.

There is a common tendency to posit "esoteric" or inner teachings as being somehow opposed to mere exoteric forms.  But there is no conflict between the two - the exoteric part of a spiritual tradition consists of the forms (cosmology, soteriology, ecclesiastical structure, ritual practice, etc.) and the esoteric part is the inner knowledge gained by applying those forms to the inner work of liberation.  To draw water from a well, you need a bucket - the exoteric forms are not opposed to the inner reality, they are a container to hold and transmit it.

Many contemporary seekers characterize "gnosis" as a general mystical experience, detached from specific historical or doctrinal context.  While we honor and respect all sincere seekers of spiritual truth, our understanding of Gnosis is drawn from the writings of the classical Gnostics, who defined Gnosis in very specific - dogmatic - terms.  The oft-quoted Excerpta Ex Theodoto describes Gnosis as "the gnosis of who we were, of what we have become; of where we were, of wherein we have been cast; of whereto we speed, of wherefrom we are redeemed; of what birth truly is, and of what rebirth truly is."

In other words, Gnosis isn't a vague mystical experience, it is a deeply personal apprehension of very specific spiritual truths.  Dogmas - spiritual practices, philosophical frameworks, and a shared mythos - provide a context to experience, explore, and share those truths.  For this reason, many Gnostic writings explicitly focus on expounding a very specific world view and body of teachings, such as found in The Gospel of Philip, The Hypostasis of the Archons (The Reality of the Rulers), The Authoritative Teaching, the Gospel of Truth, and others.