Editor's Choice

Gnosis ... is a mutual knowing, and simultaneous being known, of and by God


Harold Bloom, Omens of the Millennium: The Gnosis of Angels, Dreams, and Resurrection
"Gnosis depends upon distinguishing the psyche, or soul, from the deep self, which pragmatically means any strengthening of the psyche depends upon acquaintance with the original self, already one with God. Originality is as much the mark of historical Gnosticism as it is of canonical Western literature, that Lewis simultaneously deprecates both the self and originality confirms the Gnostic negative analysis of those who assert that they live by faith rather than by knowledge. Christian"faith"Is pistis, a believing that something was, is, and will be so. Judaic"faith"Is emunah, a trusting in the Covenant. Islam means"submission"to the will of Allah, as expressed through the messenger Muhammad," the seal of the prophets."But Gnosis is not believing that, a trusting in, or a submission. Rather, it is a mutual knowing, and simultaneous being known, of and by God."- Harold Bloom

"Man is a trap ... and goodness avails him nothing in the new dispensation. There is nobody now to care one way or the other. Good and evil, pessimism and optimism—are a question of blood group, not angelic disposition. Whoever it was that used to heed us and care for us, who had concern for our fate and the world's, has been replaced by another who glories in our servitude to matter, and to the basest part of our own natures."

Lawrence Durell, Monsieur, or The Prince of Darkness

"The dominant element in Western religious traditions—particularly in Europe and the Middle East, less so in America—tends to be institutional, historic, and dogmatic in its orientations. This is true for normative Judaism, for Islam in its Sunni and Shi'ite branch, and for Christianity, whether Roman Catholic, Eastern Orthodox, or mainline Protestant. In all of these, God essentially is regarded as external to the self. There are mystics and spiritual visionaries within these traditions who have been able to reconcile themselves with institutional authority, but there always has been an alternative convention, the way of Gnosis, and acquaintance with, or knowledge of, the God within, that has been condemned as heretical by the institutional faiths. In one form or another, Gnosis has maintained itself for at least two millennia of what we have learned to call the Common Era, shared first by the Jews and Christians, and then by the |Muslims also...

Gnosis depends upon distinguishing the psyche, or soul, from the deep self, which pragmatically means any strengthening of the psyche depends upon acquaintance with the original self, already one with God. Originality is as much the mark of historical Gnosticism as it is of canonical Western literature, that Lewis simultaneously deprecates both the self and originality confirms the Gnostic negative analysis of those who assert that they live by faith rather than by knowledge. Christian"faith"Is pistis, a believing that something was, is, and will be so. Judaic"faith"Is emunah, a trusting in the Covenant. Islam means"submission"to the will of Allah, as expressed through the messenger Muhammad," the seal of the prophets."But Gnosis is not believing that, a trusting in, or a submission. Rather, it is a mutual knowing, and simultaneous being known, of and by God.

I cannot pretend that this is a simple process; it is far more elitist that C. S. Lewis's"mere Christianity," and I suspect that this elitism is why Gnosticism always has been defeated by orthodox Christian faith, in history. But I am writing spiritual autobiography, and not Gnostic theology, and so I return to personal history to explain how I understand Gnosis and Gnosticism. You don't have to be Jewish to be oppressed by the enormity of the German slaughter of European Jewry, but if you have lost your four grandparents and most of your uncles, aunts, and cousins in the Holocaust, then you will be a touch more sensitive to the normative Judaic, Christian, and Muslim teachings that God is both all-powerful and benign. That gives one a God who tolerated the Holocaust, and such a God is simply intolerable, since he must be either crazy or irresponsible if his benign omnipotence was compatible with the death camps. A cosmos this obscene, a nature that contains schizophrenia, is acceptable to the monotheistic orthodox as part of"The mystery of faith."Historical Gnosticism, so far as I can surmise, was invented by the Jews of the first century of the Common Era as a protest against just such a mystery of faith which, as Emily Dickinson wrote," bleats to understand."Yet"Gnosticism"Is an ambiguous term; even"The Gnostic religion," Hans Jonas's suggestion, creates difficulties, as he acknowledged. There were, so far as we can ascertain, few, perhaps no Gnostic churches or temples in the ancient world. And yet Gnosticism was more than a tendency, more even than a party or a movement: I think it is best to call it a spirituality, one that was and is a deliberate, strong revision of Judaism and Christianity, and of Islam later. There is a quality of unprecedentedness about Gnosticism, an atmosphere of originality that disconcerts the orthodox of any faith. Creativity and imagination, irrelevant and even dangerous to dogmatic religion, are essential to Gnosticism. When I encounter this quality, I recognize it instantly, and an answering, cognitive music responds in me."

Harold Bloom, Omens of the Millennium
Riverhead Books (October 1, 1997) pp. 1-3

Editorial Reviews
Amazon.com

Angels, prophetic dreams, and resurrection—as we approach the millennium, American culture is increasingly fascinated with what many consider to be"new age"phenomena. Yet our current millennial preoccupations are derived from the ancient Hebraic, Christian, and Sufi traditions; they are neither ephemeral nor trivial. They have inspired and captivated the greatest of Western thinkers, from antiquity to Milton, Blake and Shakespeare.

What are the angels? And where does our notion of them originate? What role have dreams played in the history of human consciousness? What is the link between angels, prophetic dreams, and near-death experiences? How are these phenomena relevant to us today, as we approach the 21st century?

In this commanding and impassioned inquiry, Harold Bloom draws on a life-long study of religion and, in particular, of Gnosticism, the knowledge that God is not an external force but resides within each one of us. Through the ancient literature of Jewish Kabbalah, Christian Gnosticism, and Muslim Shi'ite Sufism, he reveals to us the angels not as the kitschy cherubs we know today, but as magnificent, terrifying, sublime beings who have always played a central role in Western culture. He allows us to feel their splendor, and to experience the powerful role that dreams and near-death experiences have held throughout the centuries. And in the dazzling final chapter, he delivers a Gnostic sermon in which he urges us toward transcendence.

In Omens of Millennium, Harold Bloom has written a book whose triumph is not only its synthesis of centuries of religious thought, but its deep spirituality, through which we come to know - and to mourn - a religious experience no longer available to us. A brilliant and provocative book, sure to engender as much discussion as his books The Western Canon and The Book of J. —This text refers to an out of print or unavailable edition of this title.

From Publishers Weekly

A fascination with near-death experiences, alien abductions, angels and prophetic dreams has reached a"particular intensity"In the U.S. as the millennium approaches. Or so says Bloom (The Western Canon) in this dazzling, maverick study in literature and comparative religion. Pausing often to unpack his own religious convictions, which are rooted in Gnosticism, a mystical belief system whose elusive history he traces to early Christianity, Kabbalistic Judaism and Islamic Sufism, Bloom contends that such"omens of the Millennium"Are in fact debased forms of Gnosticism. Gnosis, he writes, is a spiritual orientation at odds with orthodox religion. It eschews faith in an outward God for knowledge of the divinity of the deepest self and retells the story of creation as a fall away from a Godhead and a Fullness that, Bloom says, is more humane than the God of institutional religion. Contrasting the"Inspired vacuity"of New Age writers like Arianna Huffington and Raymond A. Moody to authentic Gnostic authors (who, according to Bloom, include ancient sages like Valentinus, medieval Kabbalists like Isaac Luria and more modern writers like Blake, Emerson and Shakespeare), Bloom explores how images of angels, prophecies and resurrection have always mirrored anxieties about the end of time, and how these images have been domesticated by popular culture. Bloom frequently injects himself into his study, discussing with rueful irony his own experiments with the outer limits of consciousness, including his own"near-death experience" (in a hospital while convalescing from a bleeding ulcer). The final chapter is a Gnostic sermon on self-transcendence. This book's brevity and eccentricities (Huffington and Moody are easy targets who don't exemplify the range and complexity of New Age thought) diminish its force as polemic. As a critical performance, however, it's a tour de force, highlighting a secret history of mystical thought whose visionaries and poets call out to each other over the centuries.

http://www.amazon.com/Omens-Millennium-Gnosis-Angels-Resurrection/dp/1573226297
Web (May 12, 2013)




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THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
Stephen E. Witmer, Divine instruction in Early Christianity   
F. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

“Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John .i.e. to be a prophet who hears God's words and repeats his message to man.”
M. Bucaille, The Bible, the Qur'n, and Science

“And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been.”
F. B. Meyer, Love to the Utmost

“The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial.”
Robert Kysar, John The Meverick Gospel

“But She—the Spirit, the Paraclete...—will teach you everything.”
Danny Mahar, Aramaic Made EZ)

“Grammatical nonsense but evidence of the theological desire to defeminize the Divine.”
Lucy Reid, She Changes Everything

“The functions of the Paraclete spelled out in verses 13-15... are all acts of open and bold speaking in the highest degree.”
David Fleer, Preaching John's Gospel

“The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus.”
Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology

Bultmann calls the “coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages.”
G. Ladd, A Theology of the New Testament

“The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.”
Benny Thettayil, In Spirit and Truth

“The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right.”
Daniel B. Stevick , Jesus and His Own: A Commentary on John 13-17

Stephen Smalley asserts that “The Spirit-Paraclete ... in John's Gospel is understood as personal, indeed, as a person.”
Marianne Thompson, The God of the Gospel of John

“The Messiah will come and the great age of salvation will dawn (for the pious).”
Eric Eve, The Jewish context of Jesus' Miracles

“The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space.”
Daniel Rathnakara Sadananda, The Johannine Exegesis of God

“The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world.”
Michael Welker, God the Spirit

The Paraclete's “Appearance means that sin, righteousness, and judgment will be revealed.”
Georg Strecker, Theology of the New Testament

“While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors.”
T. G. Brown, Spirit in the writings of John

“The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit.”
Michael Welker, The work of the Spirit

“The pneuma is the peculiar power by which the word becomes the words of eternal life.”
Robert Kysar, Voyages with John

“The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete.”
Francis J. Moloney, The Gospel of John

“This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing.”
Harvey Cox, The Future of Faith

“Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present.”
Robert Kysar, John

“They are going, by the Holy Spirit's power, to be part of the greatest miracle of all, bringing men to salvation.”
R. Picirilli, The Randall House Bible Commentary

“The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17).”
G. Ladd, A Theology of the New Testament


“But today is the day I declare that I am the one who has to save the humanity. I declare I am the one who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the desire of God, who has incarnated on this Earth to give its meaning to itself; to this creation, to human beings and I am sure through My Love and patience and My powers I am going to achieve it.

I was the one who was born again and again. But now in my complete form and complete powers I have come on this Earth not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the joy, the bliss that your Father wants to bestow upon you.”

THE MOTHER: Messiah-Paraclete-Ruh
December 2, 1979—London, UK


“I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization.”

THE MOTHER: Messiah-Paraclete-Ruh
New York, USA—September 30, 1981


“Tell all the nations and tell all the people all over the Great Message that the Time of Resurrection is here. Now, at this time, and that you are capable of doing it.”

THE MOTHER: Messiah-Paraclete-Ruh
Cowley Manor Seminar, UK—July 31, 1982


“This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get transformed.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Chistmas Puja, Ganapatipule, India—25 December 1997


“The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga. Has to be the collective Resurrection.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Easter Puja, London, UK—11 April 1982


“Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day’s Yuga Dharma. It is the way the Last Judgement is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their Spirit.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)


“The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“You see, the Holy Ghost is the Mother. When they say about the Holy Ghost, She is the Mother... Now, the principle of Mother is in every, every scripture — has to be there. Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this Feminine thing in every human being resides as this Kundalini.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview Oct 01 1983—Santa Cruz, USA


“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Mar 22 1981—Sydney, Australia


“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)





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