Gnosis: An Esoteric Tradition of Mystical Visions and Unions by Daniel Merkur

By Daniel Merkur

"I just like the ardour and exuberance of an writer involved with whatever genuine who pursues it with an open brain. Implicit here's the author's seriousness and dedication. He believes his topic makes a distinction and he communicates this to the reader. The author's viewpoint provides a few startling and demanding insights right into a culture that's for the main half unknown and ignored." -- Christopher Bamford, Lindisfarne Press

Gnosis traces using robust gnostic visionary concepts from Hellenistic Gnosticism and Jewish merkabah mysticism, via Muhammad, the Ismaeilis, and theosophical Sufism to medieval neoplatonism, and renaissance alchemy.

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Additional info for Gnosis: An Esoteric Tradition of Mystical Visions and Unions (S U N Y Series in Western Esoteric Traditions)

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When you concentrate on a mental picture, it begins to stir, the image becomes enriched by details, it moves and develops. Each time, naturally, you mistrust it and have the idea that you have just made it up, that it is merely your own invention. But you have to overcome that doubt, because it is not true. We cannot do much in the way of conscious invention; we over-estimate the power of intention and the will. 40 Jung also remarked that "in the later stage of analysis, the observation of images replaces the dreams.

But] these forms and figures could not subsist in the < previous page page_48 If you like this book, buy it! next page > < previous page page_49 next page > Page 49 purely intelligible world [either] ... they had indeed extension and dimension, an "immaterial" materiality compared to the sensible world, but ... a corporality and spaciality of their own. 67 We need not follow Corbin in ascribing "subtle bodies" to the imaginal in order to use his term in reference to beliefs such as his own. Gnosticism and the Occult Jung's article, "The Transcendent Function," was one of two attempts in 1916 to write up his findings on active imagination.

He saw his male comrades in similar fashion. At line 9, the vision abruptly shifted. The hunter no longer saw himself at the blow hole, but envisioned himself being greeted by people in the camp. His yearning for children and women next transformed into a caribou hunting scene. 106 Throughout his vision, the hunter knew that the seals and caribous signified people. The images were not reified. In keeping with Netsilik Inuit beliefs concerning the goddess of the sea, who controls both species,107 the hunter saw seals and caribous; but he did not think the animals real.

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