Conscious Choice: The Gnostic Revival

May 2007 | Prophet Motive

The Gnostic Revival

By Daniel Pinchbeck

I first encountered the work of John Lamb Lash through his website, metahistory.org, when he posted a series of pieces on “2012” — the end of the Long Count of the Mayan Calendar — from astrological and historical perspectives. In his essays, he defined the characteristics of various “end-time tribes” that were embodying aspects of futuristic consciousness. I began a dialogue with him on this subject, and he sent me his new book, Not in His Image: Gnostic Vision, Sacred Ecology, and the Future of Belief (Chelsea Green, 2006). This work is a tremendous achievement that reframes the debate about monotheism, offering a radical perspective on the destructive effects that have been unleashed by religious ideologies over the last two millennia.

Not In His Image attacks the salvationist theology of the Judeo-Christian tradition from a Gnostic perspective, making a devastating critique of the moral conditioning and deep-buried suppositions of this heritage, which has shaped the modern Western psyche. As substitute, Lash presents a counter-myth and alternative cosmology drawn from the tradition of Gnosticism, featuring the goddess Sophia, who plunged from the Pleroma to become the physical and generative Earth, and the Archons, soulless off-planet entities who use the human propensity for error to lead us into increasingly destructive deviations from our evolutionary path.

The populist and academic conception of Gnosticism considers it a radical offshoot from Christianity that was stamped out as the Holy Roman Empire gave way to the Dark Ages. Lash has a different perspective. In his view, the Gnostics were the inheritors of the wisdom and initiatory training of the Mystery Schools that flourished across the Classical World. This learned, pagan tradition had roots in the shamanic practices that predated the rise of Greece and Rome, and could be considered the indigenous spirituality of Europe. In some respects similar to Buddhism, the Gnostic tradition valued philosophical debate and direct mystical experience over received wisdom and authority vested in religious hierarchy. Lash connects Sophia to the modern “Gaia hypothesis,” developed by the scientists James Lovelock and Lynn Margulis, and argues that the Gnostic seers of the Mystery Schools were “deep ecologists” who taught “coevolution with Gaia.” The alienation from the natural world and the body that developed in Christianity was the result of a deception, leading to the “enslavement of humanity to an alien, off-planet agenda.” The Gnostics understood the basis of this error, and were persecuted for voicing their opposition to it.

Lash is ruthless in analyzing the moral precepts and core concepts of the Old and New Testament. He shows the ways in which these texts were designed to appeal to the highest aspirations and ideals of humanity, but subtly twisted to create impossible incongruities. Humans were tricked into trying to conform to an inhuman code of perfection, which doomed them to continual failure in relation to an absolutist abstraction. Borrowing a concept from Tibetan Buddhism, Lash suggests substituting the concept of “basic goodness” for “original sin,” and argues that Gnostics were horrified by the Christian belief in the redemptive value of suffering.

He argues that the moral ethos expressed by Jesus Christ — the “Divine Victim” — in the New Testament has the unfortunate effect of aiding what he calls our “victim/perpetrator” bond. The concept of “turning the other cheek,” for instance, only makes sense in world without aggressors. This precept instills a sense of otherworldly superiority in the victims of violence, while it helps the agenda of those who seek to dominate. “The ethic of cheek turning is utterly wrong because it obliges people who are not inclined to harm others to rely on those who do harm to embrace the same practice of nondefense.”

The commandmant to “love thy God with all thy heart” is similarly distorted: “Who really needs to be commanded to love?” Lash asks. “We love spontaneously, through the power of love itself, which cannot be commanded.” Throughout the Gospels, Lash finds “a monumental effort to convert the human mind to the bad faith of betrayed humanity.” In our secular culture, it seems, the belief in a salvationist power that will liberate humanity at some future point has been transferred, unconsciously, from divinity to technology. In order to reconnect with our earthly powers, we have to deprogram ourselves from all concepts of a redemptive or divine force waiting outside of this realm.

While Lash evinces a tendency to romanticize traditional and indigenous cultures, while ignoring some of the progress made by modern civilization, his critique still goes to the heart of the crisis of our current world, where disconnection from nature and entrenched belief systems have brought us to the brink of global chaos. It seems that we can’t find our way forward until we find our way back, utilizing that discriminatory intelligence — what the Gnostics called “nous” — that is our particular human gift.

Daniel Pinchbeck is the author of Breaking Open the Head: A Psychedelic Journey into the Heart of Contemporary Shamanism (Broadway Books, 2002) and 2012: The Return of Quetzalcoatl (Tarcher/Penguin, 2006). His features have appeared in The New York Times Magazine, Rolling Stone, Esquire, Wired and many other publications.

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