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originally posted by: adjensen
In a very real way, Gnostic Christianity was the Scientology of the Second Century.
Socratic philosophy represents a dead end in any search for ultimate truth. Its reputation as the pinnacle of Western thought is undeserved. ~ Richard Schwartz
The Bible does not deny nor refute reincarnation although it does not openly endorse it either (which I blame on the editing done by the early church).
originally posted by: adjensen
a reply to: RedmoonMWC
The Bible does not deny nor refute reincarnation although it does not openly endorse it either (which I blame on the editing done by the early church).
No.
The Bible doesn't endorse reincarnation because the Bible is a Jewish document, and the Israelites believed in resurrection (one life, one death, one resurrection,) not reincarnation. It doesn't refute reincarnation because the entire notion was foreign to them.
originally posted by: adjensen
a reply to: TheJourney
Kabbalah is not mainstream Judaism, and never has been.
originally posted by: TheJourney
My spiritual approach for a while now has been one of basically reading up on anything and everything, taking what I like regardless of the system underlying the source of the information. An idea I have had is that there is a common truth or reality which all spiritual systems point towards.
Ilm al-yaqîn (the knowledge of Certainty) The first degree is referred to by the name ‘ilm al-yaqîn (the knowledge of Certainty), which means that Certainty is the result of knowledge. At this degree the object of Certainty is knowledge just as the aim of knowledge is Certainty. Both together are in the soul uniquely, such that Certainty is the first degree of spiritual life and the last of speculative experience. This particular degree of mystical yaqîn is the result of divine theophanies in Act at the level of existence and also the result of theophanies of lights of nature at the gnostic level.
Ayn al-yaqîn (the eye of Certainty) The second degree of yaqîn is what one calls in Sufi terms ayn al-yaqîn (the eye of Certainty), that is, Certainty as a consequence of contemplation and vision. At this level, the object of Certainty is present in front of the gnostic and is not only a speculative concept. Here knowledge becomes what one calls 'ilm-e-huzuri’’ (Presence of knowledge), and that is the second aspect of Certainty in the spiritual way and in liberating experience. By this kind of knowledge, the man of the Way is distinguished from philosophers and learned men. This particular degree of spiritual Certainty is the result of divine theophanies of Attributes at the level of existence, just as it is e result of theophanies of lights of the intellect at the level of gnosis.
Haqq al-yaqîn (the total reality of Certainty) Finally, the last degree of yaqîn is called haqq a1-yaqîn (the total reality of Certainty), that is, Certainty as supreme truth. Here, Certainty has a particular coloring: it is the fruit of an all-embracing experience because the object of Certainty is identical to the one who is experiencing it, knowledge being transformed into actual experience and actual experience into knowledge. At this stage, in fact, knowledge is not limited to the intellect, nor to the vision of the one who is contemplating it, it becomes one with the human being. This is the final phase of yaqîn, the apotheosis of the spiritual and intellectual journey. This high degree of Sufi Certainty is the effect of the Emanation of the divine Theophanies in Essence at its existential level and that of the diffusion of the Light of lights (Dazzling Irradiations) at the level of the theophanies of the gnostic
I have read that some people dispute whether the Gospel of Thomas is Gnostic. Then again, this all ties into what I still don't fully understand, is Gnosticism a fairly specific system, or can it be a generic term for mystical Christianity. Yes though, I really like the Gospel of Thomas. Definitely says some deep truths pretty directly.