If there is a vast spectrum of Gospels in Gnosticism, one can imagine how vast the spectrum of the conceptions of God is among Gnostics. Some Gnostic schools take a radical dualistic stance, so that the God of creation is not viewed as the true God but is spoken of as the demiurgos and archons, the "false god" and "rulers." The true God, according to these schools of thought, is an alien God, completely beyond the natural order, and because the natural order comes from the demiurgos, it is inherently impure or evil. According to these more radical Gnostic schools, the Anointed is a messenger or emanation from the alien God come to liberate the souls of the elect from a tyrannical and mad god.
Considering the vast apparent difference between God in the Old Testament and Gcd in the New Testament, the fierce and vengeful lawgiver called Yahweh and the inercihjl and compassionate Father of whom the Savior speaks, one can certainly see how more dualistic Gnostic traditions came to their views. Essentially, the dualistic forms of Gnosticism consider the God of the Old Testament the demiurgos and consequently give very elaborate cosmologies explaining their case, revealing how the demiurgos came into existence as well as revealing mysteries concerning the true God. Inherently, in all of these schools, the demiurgos is ignorant of its source of existence and power, which lies beyond itself, and essentially mistakes itself for God in a state of self-intoxication.
Though many modern scholars speak of all Gnosticism as dualistic, und thus characterize Gnosticism as inherently dualistic, in truth there are also nondualistic schools of Gnosticism, many of which do not paint Yahweh as the demiurgos. Instead, nondualistic traditions point to human ignorance as the source of discrepancies between the God of the Old Testament and God of the New Testament—hence some taint of the demiurgos in human consciousness which distorted the divine revelation. In nond.ialistic schools of Gnosticism, all spiritual forces and all creation is the manifestation of the divine presence and power or God's Spirit, albeit in many cases a distorted or corruptee form or what is frequently called a "secret" or "concealed" manifestation. In the nondualistic view, nothing can exist completely separate and apart from divine being, which is the source of all existence. Therefore, whether divine, admixed, or demonic, there is some spark of the divine in all things, and the very energy of everything is fundamentally divine, the One life-power.
The Sophian tradition is among the nondualistic schools of Gnosticism and, having the Kabbalah as the foundation of its teachings, does not envision Yahweh as the demiurgos—in fact, quite the opposite. Yahweh and the various divine names that occur in the Old Testament are viewed as a'.iuding to the true nature of God, which is both personal and impersonal in the human experience. In general. Sophians often speak of God in a theistic way, similar to what one might find in more typical forms of Christianity and Hinduism. Yet at the same time, Sophi-
ans also speak of God in a nontheistic way, akin to what one finds in traditions such as Buddhism and Taoism. In the Sophian view, whether one chooses to speak of God as the divine being in a theistic context or A God in terms of enlightened being.in a nontheistic context, there is really no contradiction, for one is pointing to the S3me truth and light, which ultimately is nameless and unknowable save through one's own experience, which is the very' essence of Gnosticism.
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This work on 2012 will attempt to note them allfrom the concepts andinvolvement by the authors of the Bible and its interpreters and theprophecies depicted in both the Hopi petroglyphs and the Mayan calendarto the prophetic uttering of such psychics, mediums, and prophets asNostradamus, Madame Blavatsky, Edgar Cayce, and Jean Dixon.