Gnosis

O Apócrifo, o Hino e a Cruz de Luz do Essênio-Gnóstico Yohanan
Esta obra apresenta o aspecto mais filosófico e gnóstico do autor do original do 4º Evangelho, que nos fala da Luz que vem ao mundo - a sabedoria do Christos-Logos.
Estão presentes os dois hinos dos Atos de João (o Hino de Jesus e a Cruz de Luz) e o tratado Apócrifo de João que foi encontrado no Egito, no Códice de Berlim e na biblioteca de Nag Hammadi.
O Apócrifo de João é um dos mais importantes textos do antigo e genuíno gnosticismo cristão, onde está um diálogo privado entre Jesus e João e uma apresentação completa da cosmogonia gnóstica, do Um à redenção da alma.
A primeira parte do livro faz uma investigação sobre o real contexto histórico do personagem, que é o Elazar dos tannaim kabalistas, o Lázaro do cristianismo e o Yohanan da tradição essênia de Qumran.
A Cruz de Luz é uma tradução da edição inglesa de G.R.S. Mead e que tem o propósito de ilustrar a Gnosis de João.

Libro escrito por A.B., escruba de EISA (Escuerla Interna al Servicio de las Almas; https://escuela-de-las-almas.blogspot.com.ar )
Trata sobre aquellos seres humanos cuyas almas no son originarias de este esquema evolutivo terrestre, sino que provienen desde las estrellas...

This article traces the idea of neo-Gnosticism in a series of occult and new religious movements from the late nineteenth to the mid-twentieth century. Specifically, the article examines the links between two controversial groups that both described themselves as modern forms of Gnosticism: first, the European esoteric group, the Ordo Templi Orientis, and second, the American new religion, the Church of Scientology. Founded by Theodor Reuss in Germany in the 1890s, the O.T.O. described itself as a form of "Gnostic Neo-Christian Templar" religion, with sexual magic as its primary ritual secret. Its most infamous leader, British occultist Aleister Crowley, also developed a full scale "Gnostic Mass" for the group. Many elements of the O.T.O. and Crowley's work were later picked up by none other than L. Ron Hubbard, the eclectic founder of Scientology, who also called his new church a "Gnostic religion," since it is the "knowing of knowing" (scientia + logos). To conclude, I will discuss the ways in which these Gnostic and occult elements within Scientology later became a source of embarrassment for the church and were eventually either obscured or denied altogether-in effect, obfuscated by still further layers of secrecy and concealment.

Libro sobre el Alma escrito por A.B. (escriba de EISA, Escuela Interna). Temas: ¿Qué es el Alma?; La construcción del alma humana; el progresivo desarrollo de la conciencia; la construcción de los anillos de luz dentro de la burbuja álmica o cuerpo causal; el ‘Trabajo del Alma’ y las Iniciaciones; Reencarnación y Karma como método de progreso, etc.

This work sits at the tail end of a progression of studies into theology, mysticism and philosophy which reaches its apex here philosophically. It builds off of the understanding of the (shared) foundations of theological, mystical and philosophical knowledge from antiquity that we explore in Theology Reconsidered and Homo Mysticus that have supported the development of advanced societies throughout human history, and conjoins this knowledge with more modern conceptions of the world as reflected in scientific disciplines such as Physics, Psychology, and Biology to establish a new system of metaphysics, a postmodern system of metaphysics, which accounts for philosophical skepticism as well as physical materialism and has both a psychological as well as physical element to it – the world as it appears and the world as it is in Kantian terms.

In creating this model, we first illustrate the deficiencies of the prevailing metaphysical paradigm, one that reflects a deep-seated belief in the ontological supremacy of “objective reality”, and find the source of these deficiencies, point them out and then make some adjustments to the underlying system (Kantian metaphysics primarily) such that its misguided conclusions are both brought to light and at the same time corrected. In so doing we in effect root our system of metaphysics, the Metaphysics of Awareness, directly into the Western philosophical tradition.

Along the way we directly address some of the more pressing postmodern concerns regarding how society is structured and how knowledge is acquired and gained more generally. This journey takes us from the rationalist and empiricist pre–Enlightenment Era philosophical positions, deep into Kant’s Critique of Pure Reason, where the very foundations of reason are analyzed in painstaking detail and the world as it truly is is relegated to the domain of (mere) speculation, whereas the world as it appears becomes the means by which we can understand the world definitively, scientifically.

This work analyzes the postmodern condition from a metaphysical perspective and looks to understand the intellectual building blocks out of which it was constructed and in so doing shed light on its flaws, imbalances really, that have led us to such precarious times where the foundations of everything are questioned and everything is about power (Nietzsche, Foucault). We follow the development of these ideas from Kant through Schopenhauer, Nietzsche and Freud, and then analyze these positions with respect to other dominant philosophical systems both from Western antiquity (Hellenic and Judeo-Christian) and Eastern antiquity (Indian and Chinese philosophy) to illustrate the imbalances of the postmodern philosophical position and through which we can construct a more (post) modern conception of metaphysics which fits the current scientific data.

What we arrive at is a metaphysical paradigm which reflects the very core of our psychological being, and also reflects the very core of being itself, a system which corrects at least some of the metaphysical distortions upon which postmodern philosophy is based, and provides us with the intellectual building blocks for us as individuals to better understand our place in the world and for us as a collective to better understand our place within Nature and ultimately the universe.

(New upload, already some hundreds of views) Die christologische Singularlesart von Joh 1,13 war im Text des zitierten Logosbekenntnisses die ursprüngliche. Das Evangelium wurde aber wahrscheinlich schon mit der ekklesiologischen Plurallesart publiziert.

Classical Occultism – i.e. Spiritual Tradition – very often rests on imitation of old usages and forgotten rituals – or on texts and images the inner (i.e. esoteric) content of which is recog¬nized only by Initiates. This most typically applies for old sacred scriptures where cosmic and supra-cosmic processes are com¬mented under the veils of ciphers, myths, pseudo-history, and tales about countries or family clans.

Creation myths of all cultures throughout space and time most clearly illustrate this fact : They report how a God – or a community of gods – conjure ‹out of nothing› an Universe along with its physical and spiritual processes that are, usually, consciously perceived again only by Initiates.

Modern Science since the century of ‹Enlightenment› have always tried to supplant such myths by so-called ‹objective› discoveries and ‹facts›. However, it has become clear, more and more, that those ‹scientific› views are just another myth – but which remains blind to the essence of things, namely : to what we call Spirit, Light and Life. – The popular myth of the ‹Big Bang› – so typical for noise and aggression in our modern world – is the grossest cancerous outgrowth thereof.

The present book brings a Genesis in twelve Theses, in a modern language on the basis of the simplest symbols ever. Its elucidations by P. Martin, occasionally using some neologisms for relations never described before, include the paradigmata of oldest myths, but in the meantime formulate a consequent synthesis of modern Physics and classic spirituality : It also shows where the fundamental Hermetic laws come from ; how divine idea-forms  grow into material realities ; how the Kingdoms of Nature came forth – and the principles of the spiritual Path of Transfiguration  leading to the redemption of Humanity.     

Besides the Aquarius Genesis, this book contains two tales in a typical mythic style, making visible the inner Plan of the Uni¬verse, along with a scenic dialogue and a classic philosophical treatise: «About the Essence of Being» is a modern theory of ideas which – authored 60 years ago – already achieves to reduce all processes to vibrational cycles, and to Energy.

Numerous pictures, some of them full-page, and in-depth Notes explaining further the text and images complete this book.

An international review comments :
«Thus it must be : Old Truths of the Past are being confirmed by the new Truths of today !»

Paper-Back, richly illustrated, 248 pp. – ISBN  978-3-907103-02-9

The article presents an examination of “sobornost” in the works of Nikolay Berdyaev in the context of his anthropological and ecclesiological views. This approach was outlined in the studies of the 20th — early 21st century, but hasn’t been sufficiently developed. Sobornost, which Berdyaev himself labeled as the quality of the personal conscience as it stands in the presence God and as the essential characteristic of the Church, is interpreted on the basis of his works in which he expounds his views on man and the Church, the observations of scholars who have addressed the topic earlier also taken into account. It is shown how, drawing on the experience of sobornost, Berdyaev resolves the collision between the personal freedom and the unity of people. The structure of the article is largely based on Berdyaev’s own remarks about the significance of gnoseology, ethics and eschatology in his teaching on man and the Church, and to a certain degree is of a heuristic nature. The philosopher’s anthropological and ecclesiological views, with their key concept of “Christology of man”, are characterized, and then his understanding of sobornost is reconstructed from three perspectives. First, the gnoseological interpretation of sobornost is considered (Berdyaev’s specific understanding of gnosis, his statement about the correlation between cognition (gnosis) and the levels of community between people, as well as his concept of “sobornal gnoseology” are analyzed). Second, the ethical meaning of sobornost is shown (the correlation is traced between the ethics of law, the ethics of redemption and the ethics of creativity, on the one hand, and the implementation of sobornost and the actualization of personality, on the other hand; the meaning of “sobornal gnoseology” for Berdyaev’s teaching on ethics is shown). Thirdly, the specific eschatological character of Berdyaev’s sobornost is explained, to which a number of researchers drew attention (the anthropological grounds of this eschatologism, the “profitable” and open, divine-human nature of “active-creative eschatology” are shown).

Juan de Valdes Leal In Ictu Oculi Finis Gloriae Mundi
Sui significati allegorico e simbolico di queste Opere potrete trovare un'ampia letteratura.
Sul Significato Anagogico nulla può essere detto, espresso, tanto meno scritto.
I sinceri ricercatori e viandanti potranno lasciarsi andare all'Ispirazione, lasciando che la Natura operi la Grazia dell'Illuminazione.

On the allegorical and symbolic meanings of these Works you will find a wide literature.
On the Anagogical Meaning nothing can be said, expressed, much less written.
Sincere researchers and wayfarers can let themselves go to the Inspiration, letting Nature operate the Grace of Enlightenment.

Sur les significations allégorique et symbolique de ces travaux, vous trouverez une vaste littérature.
Sur le sens anagogique, rien ne peut être dit, exprimé, encore moins écrit.
Les chercheurs et les voyageurs sincères peuvent se laisser aller à l'Inspiration, laissant la Nature exploiter la Grâce des Lumières.

Zu den allegorischen und symbolischen Bedeutungen dieser Werke finden Sie eine breite Literatur.
Über die anagogische Bedeutung kann nichts gesagt, ausgedrückt oder gar geschrieben werden.
Aufrichtige Forscher und Wanderer können sich der Inspiration hingeben und die Natur die Gnade der Erleuchtung wirken lassen.

Sobre los significados alegóricos y simbólicos de estas obras encontrará una amplia literatura.
En el significado anagógico nada se puede decir, expresar, y mucho menos escribir.
Sinceros investigadores y viajeros pueden dejarse llevar por la Inspiración, permitiendo que la Naturaleza opere la Gracia de la Iluminación.

In theological research of The Christian Community and in anthroposophical circles, there is a tendency to follow the chronology of John rather than the synoptics. Questioning this tendency initially, this paper follows research by Andrew Welburn, Emil Bock, Rudolf Steiner and others on Essenism and Gnosticism to understand the re-emergence of mystery initiations in Palestine before the christian era and the significance of initiation, death and resurrection for christianity, tracing the independent mystery traditions of each of the four gospels and ending cautiously in favour of the historical accuracy of the second half of John's gospel.

In: G. Quispel (ed.), De hermetische Gnosis in de loop der eeuwen, Haarlem 20034, 383-394.

German translation: ‘Gisbertus Voetius, Hermes Trismegistos und Jakob Boehme, in: G. Quispel (ed.), Die hermetische Gnosis im Lauf der Jahrhunderte, Birnbach: DRP Verlag 2001, 389-401

Ralph M. deBit, Vitvan, founder of the School of the Natural Order (http://www.sno.org), has reformulated ancient gnostic teachings in a modern form. His teachings give a sound psychology of the human being and its potential to develop its consciousness. Practical advice is given for use in daily life. His use of semantic devices is fundamental to his teachings. He states that one's perceptions are given labels and are being associated with concepts which take on their own life. As such, a reification of symbols and ideas have taken meanings that are often contradictory to their original meanings. The path to spiritual development is clearly outlined throughout his work. This paper is only an introduction to his vast amount of teaching.

Abstractum:

Synkretyzm religijny w tekstach chrześcijańskich, hermetycznych oraz papirusach magicznych greckich, na przykładzie problemu genezy zła

Celem pracy jest omówienie problematyki związanej z synkretyzmem religijnym w wybranych dziełach literatury chrześcijańskiej, hermetycznej i greckich papirusach magicznych. Analizie poddane zostały zwłaszcza teksty związane z hermeneutyką demonologii i angelarium, pseudoepigrafy o charakterze eschatologicznym, a także greckie traktaty magiczne. Podstawowe pytanie, jakie stawiam, odnosi się do elementu doktrynalnego religii: w jaki sposób synkretyzm może pomóc określić naturę zła oraz bytów złośliwych? Całość została osadzona w ramach religioznawczych, którego jednymi z głównych zadań są: egzegeza, ukazanie podobieństw pomiędzy doktrynami religijnymi oraz krytyczna analiza porównawcza omawianych tekstów.

słowa kluczowe: synkretyzm, demonologia, angelologia, gnoza, religia, Bóg, bóstwa, magia, anioły, demony, chrześcijaństwo, kultura, antyk, mitologia, mity, polityka, filozofia, religioznawstwo, religiologia, hermeneutyka, geneza, historia, hermetyzm, hermetycyzm, alchemia, czary, ewokacje, inkantacje, Biblia, PGM, lingwistyka, łacina, koiné .



Religious Syncretism in Christian and Hermetic texts and in the Papyri Graecae Magicae by the example of the Problem of the Origin of Evil

The purpose of the work is to discuss the problem of the relationship with religious syncretism in selected works of Christian and Hermetic literature and Greek magical papyri. The main subjects analyzed were texts related to hermeneutics of demonology and angelarium, pseudepigrapha and eschatological features as well as the Greek magic treatises. The basic question to guide the strategies taken is: how can syncretism help us to understand evil and malicious entities? The whole was embedded within the cross-section of religion, that some of the main tasks are: exegesis, showing similarities between religious doctrines and critical comparative analysis of the discussed texts.

keywords: sincretism, demonology, angelology, gnosis, religion, God, deities, magic, angels, demons, christianity, culture, antic, mythology, myths, politics, philosophy, religious studies, religiology, hermeneutics, genesis, history, hermetism, hermeticism, alchemy, spells, evocations, incantations, Bible, PGM, lynguistics, lingua latina, koiné.
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ad.1: artykuł jest fragmentem szerszego tekstu i stanowi część pracy dyplomowej autora.

Con questo breve intervento, destinato ai lettori italiani, riportiamo uno stralcio in bozza tratta dal testo, in corso di redazione:
Dall’Uno della Tradizione ai Sistemi Aperti, Patañjali Yogasūtra. Il “punto di vista” dello Yoga Vol I -Yama e Niyama, delle astensioni e delle osservanze.
I. K. Taimni ha scritto numerosi testi sulla filosofia Hindū, tra i quali quello sugli Yogasūtra di Patañjali. Si tratta, anche in questo caso, di un testo basilare la cui lettura è fonte di spunti di riflessione e meditazione di grande respiro. Molti dei Significati più complessi degli Yogasūtra sono indagati in profondità, descritti in modo chiaro e incisivo. Abbiamo pertanto ritenuto doveroso sviluppare un contributo adeguato, facendo riferimento diretto all’edizione originale in lingua inglese . Nella traduzione delle citazioni, riportata in nota, si è cercato di restare aderenti al testo originale, inserendo tra parentesi quadra chiarimenti ritenuti utili, indirizzati soprattutto a chi presta attenzione alla Via iniziatica tradizionale. Ci si è sentiti autorizzati a praticare tale metodo da quanto scritto da Taimni nell’introduzione dove, dopo aver rammentato le recenti scoperte scientifiche e la loro coerenza con i principi già enunciati dallo Yoga nell’antichità, fa un richiamo al concetto ermetico “Come in alto così in basso”. La lettura integrale del testo di Taimni, che confidiamo i lettori siano stimolati a compiere, si ritiene particolarmente fruttifera per ogni ricercatore che ha intrapreso la Via Tradizionale, specificatamente quella del ramo Occidentale. E’ una lettura istruttiva che, pur nel rispetto integrale delle peculiarità e scevra da ogni facile suggestione di sincretismo, pone domande profonde su molti degli aspetti maggiormente critici dell’attuale situazione di diffuso degrado.

Il Libro di Enoch è un testo apocrifo di origine ebraica la cui versione definitiva risale al primo secolo a.C., raggiunto oggi in pieno in una versione in lingua Ge'ez (antica lingua Etiope), da cui il nome Enoch etiopico.
Il primo libro di Enoch è un apocrifo dell'Antico Testamento, non incluso nella Bibbia ebraica, non è parte della Bibbia in Greco chiamato dei (Settanta) e non è parte di, almeno oggi, anche della Bibbia Cristiana. Gli storici
Ebrei Flavio Giuseppe e Filone di Alessandria non lo menzionano tra i libri canonici del giudaismo nel primo secolo d.C., anche se sappiamo che in passato è stato spesso utilizzato nel mondo ebraico e anche i primi padri
della Chiesa Cristiana, ci sono infatti alcune analogie tra passi e idiomi caratteristici del Nuovo Testamento, e questo libro. In epoca medievale si sono perse le tracce misteriosamente tranne qualche rara citazione, come
quelli di Sincello e Cedreno del IX secolo non è più stato utilizzato, e 1 Enoch è rimasto un testo sconosciuto e misterioso fino a '700. La tradizione dice il patriarca Enoch autore di oltre trecento sessantasei libri. I più
famosi sono il primo libro di Enoch, il secondo libro di Enoch (chiamato anche Libro dei Segreti di Enoch) e il terzo libro di Enoch (Enoch o l'Apocalisse). Secondo gli storici questi libri in realtà non contengono parole
attribuite direttamente all’antico patriarca biblico descritto nella Genesi, perché avrebbe teoricamente vissuto qualche migliaio di anni prima che apparisse nei libri a lui attribuiti. Perché 1 Enoch viene anche definito pseudoepigrafo, o uno scritto attribuito a un antico patriarca con un espediente letterario per conferire un'aura di autenticità e l'autorità  conteneva. Enoch significa in ebraico "l'iniziato." Secondo il libro di Enoch Genesi è un discendente di Seth, il terzo figlio di Adamo ed Eva nati dopo l'assassinio di Abele. Da non confondere con il figlio di Caino, chiamato anche Enoch.

Sempre fomos educados a acreditar na "realidade" de nosso Ego. Sempre imaginamos que quanto menos Ego tenhamos, menos existentes e vivos seremos. Muitos pensam que quanto mais se anula e elimina a presença do Ego em nossa vida, mais infeliz e anulada será nossa vida. Em nosso estado mental cotidiano, nosso Ego parece enorme, concreto e importante; ele parece ser justamente nosso melhor amigo, protetor e benfeitor, aquele que nos faz sentir "alguém na vida". É esse Veneno Mental, o nosso querido Ego, que nos faz sentir a necessidade de ser importantes, de reagir perante os problemas e afrontas que a vida nos joga. Grande ilusão esta. Na verdade, ele é o nosso pior inimigo, uma fraude que nos engana, fazendo-nos sentir que não podemos existir ou viver sem ele. Como um monstro morando em nosso coração, em nossa mente e em nossas energias, ele está sempre pronto para fazer coisas ruins e causar problemas a nós e aos outros. Nosso Ego tem um monte de truques para se manter na ativa. Por isso, devemos prestar atenção quando começarmos a nos dizer: "Se eu não cuidar do número 1 ('eu mesmo'), não vou trabalhar e vou acabar passando fome, ou serei desprezado por todos, não me destacarei no emprego, não serei alvo das atenções de ninguém"... "Se eu ficar me distraindo com esse assunto de 'Morte do Ego' acabarei virando um vegetal. Posso até morrer ou ficar insano!" Enfim, o ego tem mais defesas do que imaginamos. Não há dúvida de que é do nosso próprio interesse nos livrarmos desse "demônio interior" o mais rápido possível (a menos que sejamos desequilibrados, endurecidos psicologicamente e masoquistas, e gostemos da eterna dor física, emocional e mental).

Michel Weber, Anarchie, gnose et sagesse. Essai typologique, Louvain-la-Neuve, Éditions Chromatika, 2021. (978-2-930517-84-1)


Mettre en faisceau, dans un même argument, anarchie, gnose et sagesse pourra sembler peu académique. On trouvera ici des raisons de penser qu'il n'en est rien : une communauté de vues s'atteste non seulement historiquement, mais aussi conceptuellement. En un mot, elle se nomme volonté d'authenticité, qui est exigence d'autonomie. Il faut donc faire prévaloir l'autorité sur le pouvoir, la connaissance sur la foi, et la vie sur la mort. Michel Weber est professeur adjoint de philosophie à l'Université du Saskatchewan (Canada). Il pratique également la thérapie psychocorporelle ayurvédique et le coaching existentiel (Cabinet Metabyanga).

Il pensiero di Hans Jonas è comunemente inteso nel segno di una netta reazione all'interpretazione gnostica del sé e del mondo. Egli si dedicò allo studio della gnosi dalla metà degli anni venti fino al secondo dopoguerra, e il frutto delle sue ricerche è raccolto nei due volumi di Gnosi e spirito tardoantico (1934, 1964). Questa lettura polemica della sua filosofia è davvero in grado di rendere conto dei rapporti che la proposta jonasiana, come filosofia della biologia e etica della responsabilità, intrattiene con le strutture caratteristiche del mito gnostico? Attraverso una approfondita analisi de Il concetto di Dio dopo Auschwitz, momento nel quale l'approccio unitario della filosofia jonasiana è più evidente, possono essere ritrovati i segni di un confronto positivo con la gnosi. Anche i caratteri del pensiero gnostico, dunque, concorrono a guidare la ricerca di Hans Jonas verso i temi propri della sua riflessione matura.

《赫尔墨斯文集》的“上升之路”, 《古典研究》，2017年总第29期，pp. 83-104
Abstract:  Since the beginning of 20th century, researches on the Corpus Hermeticum usually adopted a mode of “horizontal reading” which asserted a conflict of monistic-dualistic thinking within the texts. However, this approach cannot really do justice to the doctrines of Corpus Hermeticum, neither does it make the influence of the Hermetica more comprehensible. Nevertheless, in light of the researches done by Garth Fowden and Wouter Hanegraff, we could try to read these logos by a mode of “vertical reading”, which regard them as conforming to a certain hierarchy. Under such a working hypothesis, this article attempts to show that the Greek Hermetica as we see it may be regarded as having an ordered arrangement which implies an “ascending teaching” (ἄνοδος) when we read through the whole text in a linear way. The mystical teaching and vision in the thirteenth treatise may be seen as the culmination of gnosis insofar as it is reached by gradually studying the 12 treatises which explicate the teaching of Poimandres step by step, thus preparing students for the final revealation. This may help us to understand more clearly the possible way in which Corpus Hermeticum was edited and read. Moreover, utilizing this mode of reading, the traditional monistic-dualistic conflict may be dissolved, and the whole text would appear to have an intelligible structural characteristic.

Двинянинов Б. К. Синкретизм в Герметическом корпусе. Проблема отношения дуалистического и оптимистического гнозиса. 2009

Реферативная, но во многом актуальная работа по интерпретации Герметического корпуса и книг Высокого герметизма. Хочу переработать ее в две статьи.

Ссылка для скачивания на сайте Платоновского Философского Общества:
https://vk.com/away.php?to=http%3A%2F%2Fwww.plato.spbu.ru%2FSUMMERSCHOOL%2Fsummerschool6%2Fhermetism.doc&post=239623_1839&cc_key=

Comment parvenir au trésor de la lumière, où nous pourrons atteindre le repos et chanter la gloire du Dieu inaccessible? Fascinants et déroutants avec leurs diagrammes et leurs puissances célestes aux noms mystérieux, les Livres de Iéou nous en révèlent le chemin, parsemées d’obstacles et d’embûches, ainsi que les mots de passes et les sceaux nécessaires pour en déjouer les gardiens. Pour quiconque s’intéresse aux origines chrétiennes, ce volume rend disponible pour la première fois une traduction fiable, toutes langues modernes confondues, de ces textes énigmatiques et uniques, qui suscitent la fascination à la fois des spécialistes et des non-spécialistes. Mettant en scène un dialogue entre Jésus et ses disciples, les Livres de Iéou révèlent à leurs lecteurs la configuration des sphères célestes et fournissent tout ce que les âmes doivent connaître (sceaux, chiffres secrets et formules à réciter) et recevoir (initiation aux mystères et baptêmes) pour franchir ces mondes. Le manuscrit accompagne ces révélations de Jésus de plusieurs diagrammes et dessins, qui illustrent les mondes célestes et les sceaux dont les âmes doivent se marquer.
Malgré leur importance pour la connaissance de la diversité des courants gnostiques, les « deux Livres de Iéou » figurent parmi les textes les plus méconnus et négligés de cette littérature. Ce volume vise à leur redonner la place qui leur revient. Le lecteur y trouvera une toute nouvelle édition critique du texte copte des « deux Livres de Iéou » – la première depuis 1892 –, réalisée à partir de négatifs sur verre du manuscrit et d’une collation du codex original, conservé à la Bibliothèque bodléienne d’Oxford. L’édition critique est accompagnée d’une traduction française – la première depuis 1891 –, qui rend les traités accessibles et intelligibles, et de notes philologiques et textuelles, qui expliquent le texte copte et justifient les choix de traduction. L’édition, la traduction et les notes sont précédées d’une introduction qui renouvelle complètement la compréhension de ces textes. On y trouvera notamment l’histoire moderne du manuscrit, depuis son acquisition par l’explorateur et géographe écossais James Bruce en 1769 – d’où son nom de codex Bruce –, et des informations inédites sur l’état dans lequel se trouvait le manuscrit à ce moment. L’introduction présente également la première analyse papyrologique et codicologique du manuscrit, qui a mené à un nouvel ordonnancement du texte conservé et à l’identification, dans ce qu’on considérait traditionnellement comme un seul traité en deux parties, de trois ouvrages distincts, provenant probablement d’au moins trois manuscrits eux aussi différents. Enfin, un chapitre consacré au contenu analyse et décrit en profondeur les traités, invitant le lecteur à une nouvelle compréhension des textes.

Siamo giunti al penultimo contributo al pensiero di Carlo Paredi.
In questo omaggio proponiamo la lettura e meditazione su due scritti, tanto brevi quanto densi di profonda Sapienza operativa.
Ci siamo presi la libertà di presentarli sotto il titolo che ne racchiude i Significati:
Conosci te stesso. Tutto è Giusto e Perfetto
Oltre non c’è nulla che possiamo dire, solo l’Auspicio che questi semi possano fruttificare nello scrigno segreto dei vostri cuori, oltre la dimensione materiale della profanità, oltre il raziocinio, oltre l’intuizione, oltre……………

Traduction française et présentation de l'introduction de Gnosis und spätantiker Geist

«L’approche «sans présupposé» de l’histoire qui s’imagine se poser immédiatement face à l’Histoire «libre de toute philosophie» n’est donc qu’une approche aux présupposés non élucidés. […] L’analyse philosophique du Dasein, du sujet de l’histoire et de toutes les interprétations du monde jamais réalisées dans l’histoire, […] permet justement à l’histoire des idées d’expliciter et de justi er ces présupposés d’un questionnement de l’histoire et d’assurer une absence optimale de préjugés.»

L’objet de ce livre consiste en une éludication croisée de la philosophie organique whiteheadienne et de la gnose thomasienne. Il cherche à répondre à deux questions. La philosophie de l’événement, du processus ou du procès, d’Alfred North Whitehead (1861–1947) possède-t-elle, volens nolens, un fond gnostique syrien ? L’évangile apocryphe de Thomas, le gnostique juif qui a couché par écrit l’enseignement de Jésus probablement trente ans après son décès, offrant ainsi une source qui pourrait être plus ancienne que les évangiles canoniques et leur hypothétique texte-racine Q, gagne-t-il a être lu à partir de prémisses whiteheadiennes ?

In the opening words the Gospel of Thomas offers a stunning hermeneutic challenge: "whoever finds the interpretation of these sayings will not experience death." Unfortunately, the modern reader comes to this incipit or preface devoid of a technique of interpretive reading—a hermeneutics—that grants entry into the mysterious meaning vouchsafed by such words. The question I pose is this: Was there an original tradition of interpretation, a hermeneutic technique, implicit in early transmissions of the Thomas tradition that gave an organic coherence to readings of the text, and if so, is that hermeneutic method still accessible? Can modern readers meet the challenge of the Thomas preface?