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Twenty-two centuries ago in Alexandria, a sect of philosopher-poets fashioned a myth the strands of which weave through Christianity, Judaism, Islam and Greek philosophy, and inspired the legends of the Holy Grail. Long banished to the realm of notorious heresy, the myths of the Gnostics took root in the fertile imagination of the nineteenth century's artistic movements and esoteric circles, bearing fruit in the daily spiritual practice of thousands today. In 1945, a library of Gnostic writings surfaced form the Egyptian desert, allowing the movement--after 1500 years of propaganda and slander--to speak with its own voice. Rich in imagery, nostalgic in tone, Gnosticism quietly restores Wisdom to her place as a Goddess in Western religion, reveres Eve as the first saint, and acknowledges Mary Magdelene as foremost of the Apostles.
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Jordan Stratford has been pronounced clinically dead, and was briefly mistakenly wanted by INTERPOL for international industrial espionage. He is an ordained priest, has won numerous sword fights, jaywalked across the streets of Paris, San Franciso, and Sao Paolo, and was once shot by a stray rubber bullet in a London riot. He lives on a tiny windswept Pacific island populated predominantly by realtors and carnivorous gulls.
Gnosticism, says Canadian Gnostic priest Jordan Statford (and blogger), is not a Jewish or Christian heresy, but stands alone, "too heretical for other faiths. . . . the Secret Church of the Holy Grail."
His new book, Living Gnosticism: An Ancient Way of Knowing, defines it as "a pre-Christian religious tradition that fuse Judaism, Greek philosophy, and the Mystery Schools of the ancient world.
"Originating in the intellectual 'café societies' of Alexandria around 200 BCE, the original Gnostics were Greek-educated Jews, living in Egypt, on the doorstep of the Roman Empire. Theirs was the realm of diverse and interplaying cultures, of ideas and imagination. Gnostics unflinchingly explored the borders of myth and archetype, of metaphors and dreams, of creativity and poetic expression."
(Sometimes he makes them sound like beatniks of the ancient Mediterraean.)
Also included are
* A dictionary of Gnostic terms such as archon and demiurge.
* A ritual calendar that starts with Candlemas, equating Bridget with Sophia, both as "goddesses" of wisdom and creativity, and runs through the feast of the apostle John, December 27. (Not real goddesses but "symbol[s] for an aspect of something greater.")
* A question-and-answer section, viz., "Do Gnostics deny the historical Jesus?"
Answer: He is an archetype; "these stories don't need to be historically true to be valuable."
* An introduction to the various Gnostic churches of North America: the Apostolic Johannite Church, the Ecclesia Gnostica, the Ecclesia Gnostica Mysteriorum, the Gnostic Church of Mary Magdalene, the Order of St. Esclarmonde (a Cathar mystic executed by the Inquisition).
It's an excellent introduction to the topic....
There is no original sin in Stratford's Gnosticism; instead there is a story of loss. (I have suggested before that this story underlies the appeal of such fantasies as Anna Anderson's claim to be the Grand Duchess Anastasia.)
All Gnostics are in exile from heaven; they need to be reminded of their divine spark within; they need to be told that "the system" is not the world. And salvation comes not from faith-there is the rupture with orthodox Christianity-nor from works, but through enlightenment, gnosis.
Stratford wants to contrast Gnosticism with the "credal" or doctrinal religions. I think the opposite term to "credal" (following Harvey Whitehouse) is "imagistic" - not dependent on doctrine but on small-scale experience involving all the senses.
Stratford, in fact, wishes to link one of Gnosticism's arms to contemporary Paganism, but I am not so sure of that.
Ultimately there is a chasm between them. Gnosticism cannot be separated from a belief that the world was simply made wrong: "There's that certainty that something is wrong with the universe, and creeping paranoia that (a) this is somehow not the real world and (b) the forces in charge of this world are hiding something secret, something powerful." It is a religion of psychic exile.
By contrast, Paganism allows sacred relationships "with the tangible, sentient, and/or nonempirical," to use Michael York's definition from Pagan Theology: Paganism as a World Religion.
We may say that there is more to the world than This Side (the "nonempirical" part, but we don't reject any of it. The gods pop up everywhere: Aphrodite in a shoe-store window display, as Ginette Paris once said.
Some Pagans may feel alienated (for good cause), but we have no reason to be in exile. This is our world, the parts that you can see and the parts that you cannot.Read more ›
If you want to understand Gnosticism as a contemporary faith, then this is the place to start.
Not a heavy read, but certainly not a "Gnosticism for Dummies" either, this book gives one a great insight in only a few pages. Get this along with Stephan Hoeller's Gnosticism: New Light on the Ancient Tradition of Inner Knowing first, then follow it with Kurt Rudolph's Gnosis: The Nature And History of Gnosticism, all the books by Elaine Pagels, and the Gnostic Bible and/or the Nag Hammadi Library, and you will be well-versed in Gnostic thought.
A very good 101 book. If you're looking for an introduction to contemporary Gnosticism, this is your book. The only drawback is that it is a bit too brief. Perfect for the casual seeker and a good starting point for anyone looking down this path.
Those who follow Jordan Stratford's writing will not be surprised by the poetic sensibilities and thoughtful reflection which run through this small and beautifully designed volume.
Readers may differ from Stratford in their evaluations of some historical and theological matters, but this is not a book intended as a contribution to academic debate. Rather, we are presented with contemporary gnosticism (and its heritage) as seen through the eyes of one of its most articulate practitioners.
This book will be of considerable interest to the gnostic community, to spiritual seekers intrigued by gnosticism, as well as to those who study new religious movements and independent sacramental churches.
I've been a gnostic since before I was born. But, like Discordianism and the Church of the Subgenius, the only way to participate in "Gnosticism" is to wear the t-shirt everyday and hope that some other hipster "gets it." Of course, I've always held out hope that I might be discovered by some illuminatus and "tapped" into an esoteric order, but if they're out there they haven't found me. Until I found this book, Gnosticism seemed little more than a Google Group or a table at the ComicCon - an exciting idea for teenage boys, but not a cultural institution.
Jordan Stratford's "living" Gnosticism is different. This isn't a role-playing game or the Society for Creative Anachronism. It's a vibrant, substantial, morally-serious and historically-pedigreed church. Most interestingly, Stratford's Gnosticism is not an esoteric movement. While mystery is still an essential component of Gnosticism, the aggressive secrecy associated with historical Gnosticism was a defense mechanism, not an article of faith. (See e.g. Persecution and the Art of Writing) Without the threat of the stake, there's no need for secret handshakes.
Stratford's revolutionary notion is that, in a free society, Gnosticism can be a popular religious movement. But why, the free-thinker asks, is this necessary? "Why," as Stratford puts it, "so CHURCHY?" Well, it's easy to be a wise man on a mountain, but much harder to be a tantric illuminist in suburbia. If you have kids, you'll quickly discover that there is no Discordian preschool. There are no Subgenius soup kitchens.... The organized religions compete for souls with tax-exempt enthusiasm and it can be all-too-convenient to let them win (especially when you need a babysitter). Ours are "moral values" and "family values" and only a mature and serious institution can sustain them. The Freemasons once carried this torch, but today Sophia is defenseless. Without a society to propogate the faith in reason, the world stays the same.
I am excited about this book and by Stratford's...um..."ministry." (I feel like Horselover Fat in Valis, but without the paranoia.) I'm eager to see what an organized and exoteric gnostic church can do in and for this world. I look forward to the day when gnostics refer business to one another at baptisms and confirmations, when there are mutual aid societies and charities and parochial schools and universities. In a year when a Mormon was a serious presidential contender, is it unreasonable to look forward to a Subgenius on the Supreme Court?Read more ›