JESSENIC VIEW ON GNOSIS (THIRTEEN POINTS OF ...

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Jessenic View on Gnosis theologians and other thinkers influenced until today by the negative propaganda from the socalled heresiologists of Christian Roman and Orthodox Church. In fact, the academic acknowledge that Christian Gnosis has achieved to neatly define – in the point to call the attention of a genius like Jung – the human mind and psyche, a deed accomplished not even close by Roman and Orthodox Christians, is a hard blow to the Church and theologians, sociologists and thinkers linked and committed to it. Gnosticism has followed closely to Pythagoreanism, defining human mind as a subtle organism, composed of the faculties of thinking, willing, felling, rational memory, cognition, insight and enlightenment. Then, Gnosticism has attempted to define Soul or Psyche, connecting its nature to the blood and its seven impious metals subtly acting in it. Regarding this, Gnosticism was closely followed by Alchemy, a Medieval science that has represented in Europe a Gnostic current, granting an even greater scientific evaluation to its doctrinal contents. Eventually, Gnosticism has described the journey of that human Soul within the body with blood as narrative of torments or a drama with massive sorrow background to pervade the Soul and obscure all of its attempts to make itself conscious of its elevated ancestry and the need to get free from its bodily jail. In addition, this Soul journey through sorrows is the core motif of ancient esoteric currents of Phytagoreanism, Platonism, Essenism and Zoroastrianism, as well as, partly, Mysteries of Isis and Osiris, and Buddhism, which are embraced by Gnosticism for a truly esoteric-mythical reformulation. Gnosticism retells the legend of the regrettable diving of the Soul or Psyche into material world, building a grandiose myth relating the Soul to impious cosmic powers, to the Saviour figure, about a human incarnation of the Deity, his daily saga among us, humans, about the Cross, the Grave etc. Jung, in his book Answer to Job, says us, while capturing this function with which Gnosis endows the myth: ‘the day-by-day routine of Christ can be found interweaved in a certain way to the marvel and the mythical that it never can be distinguished what is real from what is not… regarding this, it was admitted that Christ would be a myth, that is to say he would be a fiction. The myth, however, is not a fiction; on the contrary, myth can be checked in events incessantly repeating and can be constantly observed. It takes place inside man, as men have a mythical fate, likewise Greek mythology heros.’ Jung will take – in his alluded essay Answer to Job – that esoteric art of viewing as Gnostic-mythical the life of Christ, Jehovah and Job to the very high level of a cogitation entirely defining human Psyche and its ability to deal with fate (or Heimarmené) or its conception on God, by using Gnosticism as the foundation for his arguments or investigation tools. Gnosticism had been seeing in apocalyptical books a true manner or mythic literary language that had presented the actual condition of a mind and Psyche ready to understand God and engage in an enlightening relationship with Him. Furthermore, Jung has realized that 24
Jessenian Community when choosing prophet Ezekiel, whose book is the basis whence apocalyptical literature emerges, for a psychiatric investigation. Concerning Ezekiel, Jung says in his essay previously mentioned, ‘As a psychiatrist, I should expressly emphasize that the visions and attendant phenomena must not be taken into account, without a critical examination, as pathological. Likewise the dream, vision is also a rare occurrence, yet natural, and can be labeled ‘pathologic’ exclusively when its unhealthy nature is assured. From a purely clinic point of view, Ezekiel’s visions are of an archetypical nature and pathologically disfigured in no way. They are evidences that there had already been unconsciousness somehow separated from consciousness. The first great vision [of Ezekiel] is constituted of two quaternions well arranged and combined to each other, being true representations of the totality...’ We realize, as modern Gnostics, that Jung is now studying Ezekiel’s Psyche, focusing on a part of his vision of four animals and four wheels, written down in his book, the chapter 1. Indeed, it is just in such double quartet Ezekiel contemplates through his visionary eye that we can observe significant traces from a doctrine that later will be taught in Pythagoreanism and transmitted to prophetical art of visionary John, in Christian Book of Revelation, reappearing with full strength in Valentinian Gnosis, remarkably that which depicts the notion from the mind of the great Egyptian Gnostic teacher of Triconead, i.e. the wholeness 17 , representing it as divine worlds formed by two Tetrads, one Decad and one Duodecad. We should stand a little longer on Jung’s opinion concerning visions, dreams and nocturne revelations, for Jessenes utilizes such mind phenomena as important instruments for its initiatory process. Jessenes have been lead by their major teacher, Hierophant Jodachay Bilback, to a ground of appreciation as much of Valentinian Gnosis as the Manichaean, furnishing them to review Gnostic Mysteries routines which afford not only a true mental preparation for a nocturne vision, during sleeping and dreaming, of the wholeness, that is, the Pleroma, but also a vision of how they are immersed in Kenoma, the later being constituted by an impious aeonic cosmos, forming the world of the dead, the Gehenna, Reflecting Sphere or Heimarmené, the obscure kingdom, walled by imprisoning forces called archontic guards. We should say that our pupils who experience in a more intense way our Gnostic Initiatory techniques sleep and come to dream as Pistis Sophias, feeling themselves as the main character of that Valentinian Gospel who utters from chaos and the place surrounding by impious aeons her thirteen supplications in repentance. It is so elevated that experience we are for the first time bringing the public that we should say with all the letters: we were compelled to show one of our core secrets, for we having been misinterpreted by other Gnostics who, lead by a extreme fear of Gehenna or Reflecting Sphere by their Hierophant, have seen our commentary on the Gospel of Pistis Sophia as a work inspired by the aeonic forces from the Reflecting Sphere, misunderstanding 17 Please notice in this point of our booklet that we have accentuated the term ‘wholeness’ twice: the first in the present paragraph; the second, in the preceding paragraph, where we have quoted Jung. In fact, we are attempting to draw the attention to what we consider as a primary defense for Jessenian Gnostic practice of considering the dreams as Pre-Psychopompic trials. Regarding such Jessenian practice, it is exactly on this point some modern Gnostics hold themselves to argue our teaching comes from Gehenna or Reflecting Sphere, also called Sphere of Heimarmené and of the Aeons of Fatal Destiny. www.jessenios.com.br 25
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