By Dr. Andrea Diem-Lane
Comparative stories usually demonstrate similarities among tremendously diversified cultures, no matter if these cultures are geographically separated by way of millions of miles or traditionally specified by way of hundreds of thousands of years. This has been very true in faith the place related rules were propounded through tribes or clans that experience at the floor no touch traditionally or geographically with each other. For the phenomenologist this type of transcultural hyperlink or synchronicity is necessary since it increases the query of ways spiritual principles emerge and boost over the years. Are spiritual rules a part of an innate, organic, developmental series that appear over the process human evolution? Or are non secular rules easily the manufactured from ancient transfusion, performed over the direction in time the place one tribe touches one other tribe thereby reworking thoughts in a truly fabric and socially determinable means? even though this thesis doesn't resolution these profound questions, it does offer a outstanding instance of spiritual synchronicity, the place various non secular traditions, Gnostic and Sant, posit very comparable rules approximately salvation and the character of God. during this thesis I show how Gnostic and Sant Mat rules pertaining to ontology, cosmology, and soteriology are remarkably shut, even though the Gnostic culture arose within the center East within the first and moment century C.E. and that Sant Mat emerged in North India within the 14th and fifteenth century. My major resources are the Nag Hammadi Library for the Gnostic culture and the writings of Tulsi Sahib and Shiv Dayal Singh for the Sant culture.
REVIEWS "Andrea Diem has performed a very good and enlightening cross-cultural study."--Professor Ninian clever, writer of The lengthy seek
"Excellent paintings and a really fascinating study."--Professor Birger Pearson, Editor of Nag Hammadhi Codices IX and X
"It is a fascinating comparative essay, and the comparisons as a rule are too a number of and particular to be defined away via chance."--Professor Gerald Larson, writer of Classical Samkhya
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On this ground, that they do not wish to fill the world made by the Creator-God, they decide to abstain from marriage. Thus they are in opposition to their Maker and hasten toward him who is called the good God, but not to the God, as they say, of the other kind ... they are continent, not of their own free choice, but from the hatred of the Creator. [25] He later adds: Marcionites have interpreted them [children] in a godless sense and are ungrateful to their Creator. [26] 22 The Gnostic Mystery On the other hand, libertines, like the Barbeliotes, supposedly engage in sexual cultic rituals, which begins with a feast of meat and wine and ends in an orgy.
27. 4. 28. Stromata, Bk. III, p. 52. 29. , p. 53. 30. James E. Davidson, "Structural Similarities and Dissimilarities in the Thought of Clement of Alexandria and the Valentinians," The Second Century: A Journal of Early Christian 30 The Gnostic Mystery Studies, Vol. III, No. IV (Georgia: Mercer University Press, Winter 1983), pp. 214-15. 31. Clement's own ethics clearly fall into this third camp. " See Stromata, Bk. III, p. 53. "Burning" here simply means desire and suppression of such only intensifies it.
Such a severe anti-Brahminical attitude places the northern Sants outside the Hindu fold. While the Maharashtra poet-Sants attribute anthropomorphic characteristics to God by referring to It as "father and mother," the North India Sants generally do not. They seem to reject a saguna God, and, instead, direct their efforts towards a nirguna one. Nirguna bhakti suggests that God cannot be captured in an icon or temple, since God is beyond all attributes and distinctions. Yet, several scholars have pointed out that while the northern Sants may conceptually conceive of a Supreme Being beyond qualities (nirguna brahman), there are also strong elements of saguna bhakti, especially in relation to the satguru [4].