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Valentinian Gnosticism
http://www.sophian.org/forum/viewtopic.php?f=1&t=958

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Valentinian Gnosticism
by Jordan Posted: Fri Mar 23, 2007 3:16 pm

http://www.gnosis.org/library/valentinu ... ticles.htm

I find this website a useful introduction to Valentinain Gnosticism. It seems to me, of all the 2nd
century Christian Gnostic movements, the gnosis of Valentinus is most like that of the Sophians and
while certainly distinct from Sophian Gnosticism, can stir much contemplation and insight.

Shalom,

Jordan.

by Silversoul Posted: Sat Apr 07, 2007 8:57 pm

I've always identified more with Valentinian Gnosticism than with Sethian Gnosticism, partly
because they don't have such a strongly negative view of the physical universe, and partly because
they don't make the Old Testament God out to be a bad guy.

by sophialover Posted: Mon Mar 02, 2009 12:53 am

My own feeling is that Valentinus is one of our spiritual forefathers in Sophian Gnosticism. He had a
much bigger impact on Christianity that we know because he was such an influence on both what
would become Orthodox and alternate views of Christianity (Anabaptists for one). He deserves
much more study and recognition that he is given. While his ideas don't translate directly into the
21st century, we resolved the debate over predetermination vs. free for example, he is certainly a
guide as we work through our salvation and come up with a Sophian Gnosticism that makes sense
to us and our time.

Living Gnosticism
by Tau Malachi Posted: Mon Mar 02, 2009 1:01 pm
Salutations in the Light of the Messiah!

Yes, indeed, when we study and contemplate Valentinian Gnostic scriptures we find a deep
resonance with Sophian Gnosticism – in fact, of the Gnostic scriptures that have been discovered,
those of the Valentinian Gnostic tradition, along with the Gospel of St. Thomas, are the most
referenced and discussed by Sophian initiates. The Gospel of Truth and Gospel of St. Philip, for
example, are an incredible source of inspiration to Sophian Gnostics.

We also take inspiration from the scriptures of other Gnostic schools of thought, such as the
Sethians, but the very dualistic view of most Gnostic schools, and their very harsh view of the
physical world, versus the non-dual view of Valentinus tends to put us off – the non-dual view
reflects our Gnostic experience and the knowledge of the times in which we live and teach.

Of course, rather than the cosmology of the Valentinian Gnostic tradition we draw upon the Jewish
Kabbalah, generating a Christian Kabbalah; but many of the basic principles remain much the
same. The difficulty is that, in truth, no one really knows the Valentinian Gnostic cosmology in its
original intention and context – there must be much guess work and speculation filling in the gaps.
This is not the case, however, with the Kabbalah, but there are plenty of source works and it
remains a living tradition, so that when we draw from its teachings we may know the original
intention and context, and when we shift the teachings to form our Christian Kabbalah we can do
so with this knowledge and understanding.

In this sense, I believe that you bring up a very important point. In the modern Gnostic revival I do
not believe that we should attempt to reanimate old schools of classical Gnosticism – I don’t
believe our ancient Gnostic brothers and sisters would propose that we should do so either; but
rather, drawing inspiration from the ancient schools and their scriptures, based upon our own
Gnostic experience, and our modern knowledge and understanding of the universe, we must
generate modern Gnostic traditions, living traditions based upon Divine Gnosis.

It seems to me that as much as drawing upon ancient teachings and scriptures, if indeed we
experience true gnosis, then new teachings and practices ought to be engendered, and new
scriptures ought to be inspired by the Holy Spirit – there ought to be some sign or witness of the
Holy Spirit, her wonderworking power and illumination, or so it seems to me.

In this regard, I’m quite amazed that often times modern schools of Gnosticism become so bound
up in orthodox patterns of priesthood, the formula of the Mass and so forth, and I’m astounded
that this, very often, is how “Gnosticism” is interpreted and presented, for by all accounts most
ancient Gnostics tended to work in a very different way, what made be called a more charismatic
and Spirit-filled way, even when they did not strike such a great divide between the outer and
interior church.

I suppose what is most striking to me is that in many modern “Gnostic” schools virtually nothing is
taught of an actual self-realization, or an actual path to enlightenment and liberation, for when
we study and contemplate Gnostic scriptures, very clearly when they speak of gnosis they are
speaking about an enlightenment experience, not dissimilar to what we find in the wisdom
traditions of the East. Yet, rarely do we find teachings and practices given that might bring about
an actual self-realization, nor much in the way to indicate a true knowledge and understanding of
the self-realization process. This, in fact, is the great weakness of the modern “Gnostic revival” –
generally speaking, most schools that arise do not seem to be founded upon an actual experience
of divine illumination (gnosis) or an actual Gnostic experience, enlightenment experience. In fact,
if this is pointed out, most individuals will not even be able to recognize the difference between
conjured practices based upon intellectual or mental concepts versus those generated from an
actual experience of realization – many, even among “Gnostic teachers,” will argue that from one
to another spiritual practice they are all the same and all of “equal value.”

There is a profound difference, however, for when spiritual practices are generated from within
the experience of realization or enlightenment they carry the power of that realization, and
therefore they are able to transmit it and facilitate it, and, in fact, they are an expression of that
realization, that gnosis. Thus, when we take up such a practice we are enacting the spiritual truth
or realization of which it is an expression, and therefore is it powerful and effective, becoming a
vehicle through which we can enter into the same spiritual and mystical experience.

Thus, in the generation of modern forms of Christian Gnosticism, in a modern Gnostic revival, the
key becomes the Gnostic experience and the arising of gnosis, actual divine illumination.

The Gnostic experience is threefold: 1) It is the experience of higher or expanded states of

consciousness, vital and mental, until there is the dawn of enlightenment, the “Gnosis Mind,”
which is beyond mental consciousness; 2) It is the opening of consciousness to new dimensions,
metaphysical dimensions – not merely the astral, or the mental and higher vital, but the spiritual
and the supernal dimensions, and the true Pleroma of Light; 3) Finally, and most importantly, it is
the knowledge of God through direct experience of God, and yet more, it is the experience of a
conscious union with the universal and God, an Integral Self-realization in union with Divine and
Supernal Being.

This is the noble ideal and aim of Gnostic Christianity – a conscious evolution to Christhood.
If this is the case, then naturally our ancient Gnostic brothers and sisters would assume that their
modern counterparts would generate their schools upon actual gnosis of Christ; specifically, actual
gnosis of the Risen Christ.

We have an excellent example of this in the Gnostic gospel that has come to be called “Pistis
Sophia,” which some modern scholars would say has a very strong connection with the Valentinian
Gnostic tradition. In this Gnostic gospel there is a detailed story of the disciples encountering the
Risen Christ in the visionary dimension, and the teachings and Light Transmission he imparts to
them. This Gnostic experience happens on the “Mount of Olives,” implying a true chrism or
anointing with the Spirit and Light, and in it the Risen Christ speak of the disciples as “co-saviors”
with him, as emanations of the Christ, the Human One of Light – he invokes this Holy Remembrance
of the Divine I Am in them.

According to the Pistis Sophia, this constitutes the true “apostolic succession,” the gnostic
apostolic succession founded upon gnosis, actual self-realization in Christ.

This gnosis is not an intellectual esoteric or metaphysical knowledge, although from the experience
of gnosis such mental knowledge may be generated – rather, gnosis is the state of Gnostic Being,
“knowing being,” in the Gnostic experience itself, knowing as we are known in God, the True Light,
the Divine I Am. This gnosis becomes a living presence and power embodied – something of a higher
consciousness embodied, and from this living presence and power a living lineage of Gnostics
comes into being.

The teachings and practices of a Gnostic tradition are generated from this, and naturally, the
teachings generated must resonate with the time and place of transmission – they must form a
vehicle for the Gnostic experience among the people of that time and place.

Thus, if there is to be a true revival of Gnostic Christianity, then several or more modern lineages
must arise founded upon actual gnosis – while inspiration may be gleaned from ancient Gnostic
scriptures, ultimately we must labor to seek gnosis of the Risen Christ in our time and place, just
as our ancient brothers and sisters sought gnosis of the Risen Christ in their time and place.

Let us pray that many are drawn into the gnosis of the Risen Christ in our times – that many
receive the anointing of the Supernal Light of El Elyon, the Supreme. Amen.

Blessings & shalom!

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