Littérature scientifique sur le sujet « Neo-Gnosis »

The term sub-squamous neoplasia or “buried carcinoma” refers to neoplastic processes developing in intestinal metaplasia lesions localised in the lamina propria below the squamous epithelium of the oesophagus. Sub-squamous intestinal metaplasia are located in the transition area between Barrett and squamous epithelium and also beneath neo-squamous epithelium that develops post endoscopic ablation. To date, less than 20 cases of sub squamous neoplasia following successful radiofrequency ablation of Barrett’s oesophagus have been reported in the MedLine database. Knowledge of these conditions is important for adequate follow-up and timely dia gnosis of this potentially fatal complication. Keywords: radiofrequency ablation – buried carcinoma – Barrett’s oesophagus – oesophageal adenocarcinoma

This article aims to identify the dynamics of the Russian political regime and explain its sources. The article addresses the research problems of what the dynamics of the Russian political regime entailed from the beginning of the Russo- Ukrainian war to the end of Putin’s third presidential term as well as the sources of the dynamics. It verifies the hypothesis that the authoritarian regime started adopting totalitarian elements of the party-state apparatus, totalitarian political gnosis, and mass and controlled social mobilization in time. There were very strong neo-imperial tendencies and post-imperial nostalgia which contributed to the epigonic nature of the system changes. However, qualitative change of the system has not occurred. The research makes use of source analysis and the technique of conceptual content analysis to gather the data necessary to evaluate the changes in the Russian political regime in the mentioned aspects. The researchers triangulated mass media information and monographs and adopted the principle of theoretical sampling to verify the information necessary to recognize the values of the three indicators. Furthermore, the research applies three dual typologies of the essential features of political regimes to differentiate between the state of the system during individual ellipses of bifurcation.

Abstract Since its publication in 1975, A Course in Miracles (ACIM) has continued to grow in popularity as a major feature of New Age spirituality. While the text of the Course is not a direct imitation of any particular form of ancient Gnosticism, A Course in Miracles represents an example of the emergence, reception, and popularity of gnosticizing trajectories of thought in the New Age movement. As a modern-day neo-Gnostic text, A Course in Miracles reflects significant trends in contemporary Western religiosity, especially the quest for alternative forms of esoteric, spiritual, and mystical knowledge and experience in a nominally Christian or post-Christian Western world increasingly disillusioned with traditional orthodox theology, Christology, and ethics.

The following books are reviewed: Aichele, George, Simulating Jesus: Reality Effects in the Gospels (Joel Kuhlin) Amos, Roger, Hypocrites or Heroes? The Paradoxical Portrayal of the Pharisees in the New Testament (Tobias Ålöw) Collins, John J., Encounters with Biblical Theology (Stig Norin) Dochhorn Jan, Susanne Rudnig-Zelt, and Benjamin Wold (eds.), Das Böse, der Teufel und Dämonen – Evil, the Devil, and Demons (Torsten Löfstedt) Ehrman, Bart D., Jesus Before the Gospels: How the Εarliest Christians Remembered, Changed, and Invented Their Stories of the Savior (Joel Kuhlin) England Emma och William John Lyons (red.), Reception History and Biblical Studies: Theory and Practice (Mikael Larsson) Fewell, Danna Nolan (ed.), The Oxford Handbook of Biblical Narrative (Josef Forsling) Gordon, Robert P. and Hans M. Barstad (eds.), “Thus speaks Ishtar of Arbela”: Prophecy in Israel, Assyria and Egypt in the Neo-Assyrian Period (Magnus Halle) Giuntoli Federico and Konrad Schmid (eds.), The Post-Priestly Pentateuch: New Perspectives on Its Redactional Development and Theological Profiles (Jan Retsö) Hayes, Elizabeth R. och Lena-Sofia Tiemeyer (red.), “I Lifted My Eyes and Saw”: Reading Dream and Vision Reports in the Hebrew Bible (Stefan Green) Heilig, Christoph, Hidden Criticism? The Methodology and Plausibilituy of the Search for a Counter-Imperial Subtext in Paul (Joel Kuhlin) Kim, Yeong Seon, The Temple Administration and the Levites in Chronicles (Jan Retsö) Klein, Anja, Geschichte und Gebet: Die Rezeption der biblischen Geschichte in den Psalmen des Alten Testaments (LarsOlov Eriksson) Klink III, Edward W., och Darian R. Lockett. Understanding Biblical Theology: A Comparison of Theory and Practice (Bo Krister Ljungberg) Knoppers, Gary N., Jews and Samaritans: The Origins and History of Their Early Relations (Cecilia Wassén) Markschies, Christoph, Christian Theology and Its Institutions in the Early Roman Empire: Prolegomena to a History of Early Christian Theology (Carl Johan Berglund) Mettinger, Tryggve N. D., Reports from a Scholar’s Life: Select Papers on the Hebrew Bible (Cian Power) Neusner, Jacob och Alan J. Avery Peck (red.); William Scott Green och Günter Stemberger (rådgivande red.), Encyclopedia of Midrash. Biblical Interpretation in Formative Judaism. Volume I-II (Tobias Ålöw) Porter, Stanley E. och David I. Yoon (red.), Paul and Gnosis(Paul Linjamaa) Smith, Geoffrey S., Guilt By Association: Heresy Catalogues in Early Christianity (Martin Wessbrandt) Strauss, Mark L. och Paul E. Engle (red.), Remarriage After Divorce in Today’s Church (Bo Krister Ljungberg) Willgren, David, The Formation of the ‘Book’ of Psalms: Reconsidering the Transmission and Canonization of Psalmody in Light of Material Culture and the Poetics of Anthologies (Anja Klein) Wright, Tom, The Day the Revolution Began: Rethinking the Meaning of Jesus’ Crucifixion (Mikael Tellbe)

Considéré comme un pays africain émergent au début des années 1980, le Cameroun a amorcé dès 1982 et l'accession au pouvoir de Paul Biya (1982), une lente descente aux enfers. Ainsi, le régime répressif mais économiquement stable d'Ahidjo a été remplacé par l'une des dictatures les plus violentes du continent. Ses dérives ont inspiré la notion de postcolonie (Mbembe, 2000). C'est en essayant de résoudre leurs impasses quotidiennes, proliférant au cœur d'une « économie de la détresse », que les Camerounais fréquentent massivement divers espaces ou contextes thérapeutiques. La thèse, qui propose l'étude approfondie de trois de ces contextes : charismatique, « ésotérique » et « traditionnel », s'inscrit dans la lignée des travaux d'Éric de Rosny. Elle est basée sur les enquêtes de terrain de douze mois, menées au Cameroun (Yaoundé et Kribi) de façon intermittente, entre 2021 et 2023, en observation passive et participante auprès des experts rituels choisis. Elle analyse, plus précisément, les pratiques de guérison élaborées par les pasteurs au sein de l'église pentecôtiste Cathédrale de la foi et la cellule de prière presbytérienne ADNA (première partie), celles de deux guérisseurs (nganga ou müđ-matibla) : Joseph et Ruben (deuxième partie) et, enfin, les rituels mis en place par les membres du Mouvement Gnostique International (troisième partie). Tous ces spécialistes du religieux, en dépit de leurs différences, se proposent d'apporter des solutions aux problèmes quotidiens des Camerounais, qu'ils réinterprètent souvent comme le fait d'agressions sorcellaires aux formes et conséquences visibles et invisibles, en proposant une palette conséquente de soins impliquant diverses mobilisations et manipulations du corps. Le focus sur le « corps rituels » (Kedzierska Manzon 2023) ainsi que la théorie de l'embodiment - corporéité ou incarnation - (Csordas, 1990, 1993 ; Lock, 1993) s'avèrent dès lors pertinentes pour mener à bien l'analyse de leurs pratiques. Il s'agit, pour étudier les faits religieux, d'examiner la manière dont une culture ou une tradition religieuse est incarnée, c'est-à-dire matérialisée à travers une expérience corporelle singulière. La thèse s'intéresse aussi aux supports matériels mobilisés en vue de produire ces expériences corporelles suivant l'approche proche du « courant vers la matérialité ». Par ce biais, elle vise à comprendre quelles sont les conceptions du corps, de la maladie et la cure sous-jacentes aux pratiques concernées, et, plus généralement, en vigueur localement. Ces pratiques témoignent d'une circulation d'objets à l'échelle locale et globale et l'influence mutuelle entre les diverses aires curatives, qui s'empruntent concepts, techniques et matériaux. Leur analyse conjointe permet de mesurer les transformations en cours du paysage religieux postcolonial africain en général, et camerounais en particulier
Considered an emerging African country in the early 1980s, Cameroon began a slow descent into hell when Paul Biya came to power in 1982. Ahidjo's repressive but economically stable regime was replaced by one of the continent's most violent dictatorships. Its excesses inspired the notion of ‘postcolony' (Mbembe, 2000). Trying to resolve their daily problems, evolving within an ‘economy of distress', Cameroonians massively frequent various therapeutic spaces or contexts. The dissertation, which proposes an in-depth study of three of these contexts: charismatic, ‘esoteric' and ‘traditional', follows on the footsteps of Éric de Rosny. It is based on twelve months' fieldwork in Cameroon (Yaoundé and Kribi) - conducted intermittently, between 2021 and 2023 - through passive and participatory observation of the activities of selected ritual experts. More specifically, it analyses the healing practices developed by pastors within the Pentecostal church Cathedral of Faith and the Presbyterian prayer cell ADNA (first part), those of two traditional healers (nganga or müđ-matibla): Joseph and Ruben (second part) and, finally, the rituals put in place by members of the International Gnostic Movement (third part). Despite their differences, all these specialists provide solutions to the everyday problems of Cameroonians, which they often reinterpreted as the result of witchcraft attacks with visible and invisible forms and consequences, by proposing a wide range of treatments involving various mobilizations and manipulations of the body. The focus on the “ritual, embodiment and agency” (Kedzierska Manzon 2023) and the theory of embodiment (Csordas, 1990, 1993; Lock, 1993) are therefore relevant to analyze practices. To study religious facts, we need, indeed, to examine the way in which a culture or a religion is embodied, i.e. materialized through a singular bodily experience. The thesis is also interested in the material supports mobilized to produce these bodily experiences, following an approach close to the ‘material turn'. In this way, it aims to understand what conceptions of the body, illness and the cure underlie the practices in question, and, more generally, how they materialize locally. These practices testify to the circulation of objects on a local and global scale and the mutual influence between the various curative areas, which borrow concepts, techniques and materials from each other. By analyzing them together, we can assess the transformations of the post-colonial religious landscape in Africa in general, and in Cameroon in particular

Abstract The primary terms, definitions, and concepts, including gnosis, Gnosticism, and neo-gnosticism, are discussed in the context of twentieth-century popular scholarship, including the scholarship of Hans Jonas, Theodore Roszak, Ioan Culianu, Harold Bloom, and April DeConick. Culianu’s important concept of conceptual “bricks” in the context of how Gnostic concepts emerge in contemporary society as neo-gnosticism. This concept leads to a discussion of gnostic dualism and gnostic spectra, including antignosis, inquisitionalism, political gnosis, and transcendence. Also considered are cosmological and metaphysical gnosis, and gnosis in popular, occultist, and Buddhist translation contexts. An intellectual framework, particularly in terms of neognosticism and gnosis, is provided for the book as a whole.

Abstract Popular films or videos that have generated subsequent neo-gnostic memes in popular culture include The Matrix, They Live, Dark City, Eyes Wide Shut, and the Twin Peaks series, as well as influential directors David Lynch and Stanley Kubrick. In particular, widespread and influential political memes like “red pill” from The Matrix series of films or the revelatory eyeglasses of the film They Live recur on the political right as critiques of bureaucratic, technological, and centralized power. Films, videos, and anime typically reflect neo-gnostic forms of cosmological gnosis, but not metaphysical gnosis. Discusses political religion and related meme-producing themes in video.

Abstract The introduction provides an argument for the book’s integrative approach. It summarizes the book’s evidence from film, literature, new religions, politics, social media, and other sources in order to develop a fuller understanding not only of the recent and contemporary significances of neo-gnosticism and gnosis, and discusses how neo-gnosticism fits within and reflects larger religious history, context, and current in all of the Americas, and, necessarily, global context as well. It discusses the author’s inductive approach as well as the subject of political religion. Other topics include political gnosis and antignosticism, with exemplary references to the film They Live and to the perspective of a contemporary lightworker.

Abstract Several concepts from early Christian–era Gnosticism appear directly in the numerous late works of a recent Chilean author, Miguel Serrano (1917–2009), whose work and thought exemplifies cosmological gnosis. Many international readers knew Serrano as author of unusual fictional works and as an ambassador for Chile to several countries. During his time abroad, he met, and in many cases befriended, famous figures of the day, including Carl Jung, Herman Hesse, Ezra Pound, and the fourteenth Dalai Lama. But fewer are aware of his works promoting a grand cosmological synthesis of many world religious traditions with esoteric Hitlerism expressed in gnostic terms. His syncretic system includes references to a demiurge and to gnosis, as well as to many other esoteric traditions from Europe, India, Tibet, and elsewhere, largely in a neo-gnostic context.

Abstract Victor Manuel Gómez Rodríguez (Samael Aun Weor, 1917–1977) was an influential occultist influential in the founding of multiple global neo-gnostic sects widely dispersed in Latin America. He participated in the Fraternitas Rosicruciana Antiqua, a Latin American Rosicrucian group founded by the German Arnoldo Krumm-Heller and influenced by Paschal Beverly Randolph, who taught a form of sexual magic in a Rosicrucian context. During Weor’s relationship with Arnolda Garro Mora, whose spiritual name was “Litelantes,” he was able to practice what he termed the great mystery, which is to say, at its center, sexual relations without ejaculation. Some of his work is framed in a context of demon-inspired challenges by “dark Tantrists” and various new religious sectarian efforts to claim Tibetan Buddhist origins or elements and Latin American neo-gnostic sects. The works of Samael Aun Weor can be explored from the perspective of new religions, sexual abstinence, ejaculation avoidance, cosmological gnosis, neo-gnosticism and occultism, Rosicrucianism, and Theosophical Society.

Abstract Contemporary archontic neo-gnosticism is discussed based on the publications of John Lamb Lash. Lash’s work includes themes of Marcionitic Gnosticism, featuring ideas of archons and a deluded demiurge. Lash has an extensive online presence, and is involved in multiple projects including the Kalika War Party. Contemporary author David Icke is also influential online and visible in American social media, and the ideas in his work invoke shape-shifting reptilianism related to critiques of centralized power in technology, government, and academia. Discussed in the context of contemporary conspirituality theory is also the antignostic work of Eric Voegelin. Gab, a social media platform, hosts neo-gnostic memes on the right.

Abstract Many nineteenth-century American authors such as Poe, Hawthorne, and Melville held neo-gnostic affinities, according to scholarship, and many twentieth- and twenty-first century American authors have also been interpreted as neo-gnostic. There are many neo-gnostic elements in contemporary fiction and poetry, for instance, in the works of Robinson Jeffers and science fiction works by authors including Philip K. Dick and William Gibson, as well as Thomas Pynchon and Cormac McCarthy. Horror fiction, through authors including H. P. Lovecraft and Thomas Ligotti, can be seen in a neo-gnostic context. Neo-gnosticism emerges in contemporary fiction as a set of intellectual “bricks” including concepts like hostile society, archons, and so forth.

Abstract There is a history of psychedelics and entheogens in twentieth- and twenty-first century in the context of neo-gnostic elements from contemporary popular authors and scholars including Christopher Bache, Jonathan Phillips, Erik Davis, and Daniel Pinchbeck. In particular the scholarly work of Christopher Partridge provides some context. Christopher Bache’s work also clearly has a prophetic element in such books as Dark Night, Early Dawn. There is also millenarian aspects of Bache’s and Pinchbeck’s work and the relation of Bache’s work to Buddhism, with contemporary literature on psychedelics in a new religious context with relation to neo-gnostic elements, including the term “paragnosis.”

Abstract This chapter summarizes and provides conclusions regarding the book as a whole and its major chapters and discusses conclusions regarding all major themes and authors. It also draws larger conclusions regarding literature, film, major neo-gnostic authors, and social media including Gab and Telegram. Authors including Oswald Spengler, John Michael Greer, Nicholas Berdyaev, and Wilhelm Röpke are discussed with an eye to historical cyclicity. Possible futures of related groups, memes, and movements associated with the various neo-gnostic currents are summarized based on what was discussed earlier in the book. It highlights the opposition visible throughout the book between centralized power and individual liberty with relation to religious freedom and mysticism.

Abstract The concepts of political ponerology, pathocracy, and the work of Andrew Lobaczewski can be discussed in an American context along with social media, social media censorship, and Gab, a free speech social media system. Also discussed is the work of Joshua Neal in American Extremist, who draws on the work of Lobaczewski to contextualize American social media censorship and cancel culture in terms of neo-gnosticism. Spirituality is explored on social media in relation to contemporary politics and the right, as well as American Buddhism and the right, including The Daily Lama, Brad Warner, and others. A posited hierarchy of political gnoses can be understood on different levels.