JESSENIC VIEW ON GNOSIS (THIRTEEN POINTS OF ...

Jessenic View on Gnosis
(or conscience) from God’s being, under the form of Gnosis, deviated then from such Order,
turning to a place of predatory life, full of fear, shadows and distress.
Buddhism shows us quite well the reality of this world of sorrow, and reveals with
magnificent beauty how we can escape from it, although not expounding how such world has
become imperfection and a den of suffering. Judaism steps towards that subject and unveils us
the Myth of Heaven and Fall, yet not scrutinizing how imperfection has come up in the form
of Tree of Science of Good and Evil, inward the realms of Original Creation; in addiction, it
is not clearly explained how we can return to Heaven, at least, not in the same beautiful and
plain intensity as that of Buddhism. Finally, Christianity, which brought us close to the Myth
of Lucifer’s Fall, heightened the knowledge on how imperfection has entered God’s Original
Creation; however, it also leaves gaps regarding how imperfection has gone in Lucifer’s
Heart.
Gnosticism descends to Platonism, Pythagoreanism, Mysteries of Isis and Osiris,
Babylonian Mysteries of Isthar, Zoroastrianism, Judaism, Buddhism and Christianity, and,
under the magnificent stairs of Jesus Nazirene and Moises’ teachings, gives rise to Pleroma
and Kenoma 5 Myth.
Ancient esoteric religions had been teaching humans were guilty of world
imperfections. Holding this view, they have framed the Genesis Myth specifically
emphasizing the transgressions made by first human couple, thus causing the ‘Fall’ of both
themselves and Creation, and as the starting point of the condition we now realize in this
present world, that is, the corruption and imperfection condition.
Gnosticism sees the imputing the world corruption solely to human as a very
incomplete stage of revealing God that theologians and priests from modern religions, unable
to follow the prophetic cycles of divine revelation in the timeline, cling to formulate their
dogmas.
Therefore, Gnosticism puts on view a vast richness of other elements causative of
world corruption and fall, and even of humanity, by reelaborating the Myth of the Fall.
Verging on Zoroastrian largely dualistic esotericism, as well as Pythagoreanism and
Platonism, Gnosticism does not accept Hindu monistic concept of Karma as a plausible
unitary explanation for the existence of this world corruptible and full of pain.
The main issue concerning the purely Gnostic reinterpretation of the Myth of the Fall
is rather to emphasize than to state evil and suffering are directly caused by a deviation of
God’s will and His Creative Plan, or than to try depicting this evil and imperfect world as a
place where human has come, in order to accumulate improving and evolutionary karmic
experiences, and that all the things here extant have been created by God, or that they are a
product of a series of evolutionary events behind which God stands, or that God is indeed
inserted in such series of events and elements.
5 Pleroma is the Original Creation, while Kenoma is the World visited by Imperfection. Valentinian and
Manichaean Gnosis have formulated an elevated theosophy regarding how Cosmos, as Order, and Cosmos, as
Evil World and the Domain of the Fall, have emerged. That theosophy is available to be appraised in our
comment on Pistis Sophia, volume I, particularly in the passage about Triconead.
6