Heroes of the Gnosis
One of the traditions that fell out of favor with the rise of Protestantism
was that of prayers to the Saints and so went the Day of All Saints from
the mainstream culture of the USA in favor of Halloween. Halloween or All
Hallows Eve is the eve of this feast day and from the Day of All Saints
Halloween got its name. In almost every other Christian nation people celebrate
the Day of All Saints and the Day of the Dead following, as occasions of
great meaning in their spiritual life. This loss of the tradition of Saints
has resulted for most of us in a breakdown in one of the intermediary levels
of contact with the numinosity of the Divine. The Saints are those souls
who have gone before us into the Pleroma, and can therefore provide spiritual
guidance and assistance to those who seek the light of Gnosis. Because
they were at one time incarnated human beings with all the limitations
that such suffer, they are one rung closer to us than other intermediaries.
This all begs the question of why do we need intermediaries? Certainly
this was the impulse of Protestantism that believed that the human soul
neither possessed nor required any such intermediaries between itself and
God. This is one of those statements that may seem true on a purely theoretical
level but tends to fall down on the practical and experiential level. A
tradition of Saints and other intermediaries is particularly important
to the Gnostic, as the Gnostic realizes how very far we are from the Pleroma
in this world and how spiritually blinded we are in this embodied existence.
For this reason Gnostics have everywhere described vast numbers of intermediary
realms and beings to aid humanity to the light of Gnosis. One level of
this higher and divine aid is that of the Saints, those human souls who
have made it out of the chain of death and rebirth and into the Pure Light
of the Pleroma. The paradox is that intermediary beings and sacraments
can aid us in achieving a direct and unmediated experience of God that
we could not otherwise attain.
A tradition of the Saints provides several factors essential to a workable
spiritual and initiatory practice. First it provides a historical connection
and a continuity with the past. Even if it is a mythological pseudohistory
based on legend rather than fact, it is nonetheless a source of great psychological
power and is very real at the soul level. On a psychological level the
tradition of the saints provides a bridge between the conscious and the
higher unconscious. That which is more ancient has more power in the transformative
processes of the unconscious. The continuity with the past, in a sense
a connecting of past, present and future, represents a contact with the
timeless realm of the unconscious. For the Gnostic, the connection with
the past opens up a subtle channel to the Gnostic art of memory. One of
the messages throughout the literature of the Gnostics is the injunction
to remember. The inwardly or outwardly manifested figures of saints who
bear this bridge to the backward and forward flowing stream of time can
help us to remember our own history as a spiritual being and perhaps even
a being who is beyond history. As the place of the Saints is described
in the Book of Enoch, There shall be light interminable, nor shall
they enter upon the enumeration of time...
The figures of the saints are the cultural images through which we can
access the archetypal realm. Many of the saints directly relate to the
gods and goddesses of pre-Christian religion. St. Barbara corresponds to
the Voudon god Legba in Santeria, St. Brigit embodies the archetype of
the Celtic goddess Brigid, and St. Michael directly relates to the archangel
by that name. The tradition of saints is not a Christian phenomenon only.
Indeed, one of the most popularized of the Buddhist saints is Quan Yin.
Even Wiccans and Neopagans have saints in their background. Gerald Gardner,
the source for all of the popularized movements of Wicca and Neopaganism
in America, describes the mighty dead as those souls in the Craft who
have gone beyond the wheel of death and rebirth and who can provide spiritual
assistance and teaching to those in earthly embodiment.
Another role of the Saints is that of the inner and outer teachers of
the Gnosis. In this fashion they serve the Logos in bringing into the world
the message of the Gnosis. In the Book of the Gnosis of the Light, Mani
proclaims, The Father sent a creative Logos to us. The Logos means the
Word, and yet it encompasses much more than the written books and letters
of the Holy Bible; it includes all the wisdom teachings of all the Messengers
of the Light, the spoken and the written. The Logos is the archetypal mediator
between the Divine and Humanity, transmitting and interpreting the prophetic
effulgence of God; it is the collective hypostasis of mediating influences
of which the saints are a part. The Book of Wisdom describes saints
as those who will flash like sparks through the stubble. This description
conjures up images of lights flashing in the darkness, reminding one of
the description of the Logos in the first chapter of the Gospel of John,
The light shineth in the darkness, and the darkness comprehendeth it not.
The holy prophet Mani, almost as if he were recording a vision, describes
these lights that are given to the Logos. Then lights, which are the means
of Gnosis were given him, and he was given authority over all the secrets,
so that he might distribute them to those who had striven. The saints
are the lights which are the means of the Gnosis. They are those who in
life have taught and distributed the secrets of the Gnosisthose who had
striven to receive themwho fled before the evils of the Aeon, putting
it behind them, and took the promise of the Father unto them.
Now the Aeon here refers to the world, so what Mani describes are those
who have renounced the world and its rulers, the archons. By renouncing
the power of the archons over us, as Valentinus expresses it, by dissolving
the world and not letting the world dissolve us, we are lords of all creation
and destruction. The context in which creation occurs here is the context
in which we need to understand the creativity of the creative Logos described
by Mani. Its meaning far transcends the popularized phrases of create
you own reality, or references to the creativity of our egos. We must
in some way distance ourselves from the world and its attachments before
we can experience a creativity that is truly freedom from the limitations
of the world. The saints are the deceased among us who have broken these
attachments and gained the freedom of Gnosis.
The saints are the heroes who have served the Logos and fought the good
fight against the archons of the world. Although we might interpret the
Renunciation as a psychological confrontation and repentance of our interior
archons, the world created by them is truly alien to our essential being.
We are strangers in a strange land, as the title of Heinleins novel
indicates. The world of the archons is not our home. In this fashion the
example of the saints reminds us that we must put away our attachments
to worldly things and worldly ways of thinking and perceiving, if we are
to hear the message of the creative Logos and come closer to the ineffable
light. One of the analogies of these worldly limitations in the Gnostic
mythology is that each of the planetary archons fashioned a garment with
which to limit and enslave the human spirit. We must strip off each of
these garments and release them back to the archons who fashioned them.
As Jesus responds to Marys question: Whom are thy disciples like?
They are like little children who have installed themselves in a field
which is not theirs. When the owners of the field come, they will say,
Release unto us our field. They take off their clothes before them to
release it to them and to give back their field to them.
The good fight of the saints also reminds us that once we have received
the treasure of the Gnosis we must guard against the world, its archons,
and its attempts to lull us back into a condition of forgetfulness and
ignorance. Therefore I say: If the lord of the house knows that the thief
is coming, he will stay awake before he comes and will not let him dig
into the house of his kingdom to carry away his goods. You then must watch
for the world, gird up your loins with great strength lest the brigands
find a way to come to you, because they will find the advantage which you
expect. On a very deep psychological level this is another injunction
to know thyself. We must recognize and confront our own archons of vacillation,
falsehood, lust, pride, anger, greed and slander, all of which we find
manifested in the Gnostic description of the demiurge, before we can be
alert to the psychological forces that attempt to keep us in unconsciousness
and ignorance.
Lastly, the saints serve as an example of how we can overcome the hold
of the archons by releasing the field of the world and becoming laborers
in the vineyard of God. Our taking up the work of the saints is aptly described
in the familiar parable of the servants and the division of the talents
(Matthew 25: 14-29) The inequities in this parable seem very unfairnot
everyone is given the same amountyet this is the way it is in the world
and even in the spiritual realms transcending it. The parable describes
the currency of the Kingdom of Heaven, not material wealth on earth. The
differences in the money allotted to each expresses the differences in
consciousness and capacity for Gnosis in different people. The Gnostics
recognized different measures of consciousness in different classes of
peoplethe hyletic, the psychic and the pneumatic. Even a casual observance
of the human population reveals that not everyone has the same capacity
for Gnosis. Some are hardly conscious of a spiritual dimension at allthe
hyletics. Others are aware of it but do not know what to make of it, and
so formulate it into rules of conduct and dogmas of theologythe psychics.
Still others, the pneumatics or Gnostics, consciously perceive a spiritual
dimension. Such are capable of knowing the things that are real. We do
not need to be psychic or clairvoyant; we simply need to know the things
that are real. We need to realize our connection with the greater realities
of being.
In the parable, the one who buries his coin in the ground shows the
least degree of consciousness. The clue to this is his thinking that the
lord was a hard man. It seems that the Lord he knew was the old tooth
for a tooth and an eye for an eye Jehovah of the Old Testament who would
forbid us to use and increase our consciousness. The point of the parable
is use it of lose it. We must invest our consciousness in experiences
that can augment and increase our consciousness in seeking the Kingdom
of Heaven, not hide it in the ground. If we do not show responsibility
in a small sphere onsciousness how can we be given charge over the
expanded field of consciousness beyond this world.
Sometimes the risk of obtaining greater consciousness is pain or grief,
yet if we allow fear of loss and suffering in the world to make us bury
our consciousness and freeze our capacity for Gnosis, then we shall lose
the greatest treasure, the treasure of increased consciousness and Gnosis.
The Gnostic does not fear making a mistake or missing the mark, for every
effort towards Gnosis, in the appropriate direction, takes one further
to the goal than if no effort had been made at all. This is most possibly
the basis for Carpocrates doctrine of the need to experience sin (the
missing of the mark), as even an arrow that goes wide of the bulls eye
is closer to the goal than the arrow that has never left the bow. The difference
between sin and Gnosis in ones experience is whether there is the lack
or the inclusion of consciousness in it. We can increase our capacity for
Gnosis by using the capacity that we have been given. We must take the
opportunities for achieving Gnosis when they come to us. Let there be
among you a man of understanding; when the fruit ripened, he came quickly
with his sickle in his hand, he reaped it. (The Gospel according to
Thomas)
Opportunities for Gnosis are opportunities for using our light of consciousness
to increase that light. Increasing the light of consciousness within us
increases our memory of that Light from which it originated. We remember
our way back to the Light.
The saints are those who have made the journey of transcendence and
therefore can help us remember the way back to our origin in the Light.
Part of this is the difficult struggle of remembering who we are and for
what purpose we were sent forth into the world. The example of the saints
can serve as awakeners of that memory within us of our individual promise
to the Light and the spiritual currency that we have been given from the
Light to bring with us into the world. The Community of the Saints reminds
us that there is a greater consciousness beyond this world, a community
of consciousness that continues to offer us its assistance. When we commune
with the saints we find that there is more grace, more forgiveness, more
compassion beyond this world than we could have ever imagined. They have
made the journey through this world with an understanding of the struggle,
and have gone to the Light still beaming forth compassion for all those
yet suffering in the world. The joy of the saints truly increases when
one of us remembers our divine purpose and puts our God-given currency
of consciousness to work in the world for the liberation of souls. In this
fashion we become reapers of the harvest and workers in the vineyard of
the Logos. Jesus said: The harvest is indeed great, but the labourers
are few; but beg the Lord to send labourers into the harvest. (The
Gospel according to Thomas) In response to such works of consciousness
the joy of the saints streams down upon us who have put our hand to the
plow and the sickle, who have not buried our currency of consciousness
in a hole.
The saints are those men and women who took the opportunities for Gnosis
when they were offered, who came with the sickle in their hand and reaped
the fruit of Gnosis. Their example for us is that when we have the opportunity
for Gnosis, we must take it, it might not come again. Do not put it off
by telling ourselves that we are not ready or not worthy, or concern ourselves
with what others might think. The opportunity for Gnosis is the opportunity
to raise ourselves into the communion of the saints, to raise our souls
into the immortal spirit which is beyond time, death and rebirth. If we
take the opportunities for Gnosis that come to us, our consciousness is
increased, and it is this light of consciousness which can never die, which
will not taste death. The saints shall exist in the light of the sun,
and the elect in the light of everlasting life, the days of whose life
shall never terminate, nor shall their days be numbered, who seek for the
light and obtain righteousness with the Lord of spirits. (The Book
of Enoch the Prophet)
-- Rev. Steven Marshall