Ikoro and Shiro are both "Hitogatas", she can't feel joy and he can't feel pain. The two of them go towards the "Lower World" deciding that they will find a sun.
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The species name refers to the maculation that is darker than Cliniodes superbalis, from which its distinct status is inferred. The name is derived from Latin infera (meaning the lower world).
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In Greek mythology, Acherusia (Ancient Greek: 'Αχερουσια λιμνη or 'Αχερουσις) was a name given by the ancients to several lakes or swamps, which, like the various rivers called Acheron, were at some time believed to be connected with the lower world, until at last the Acherusia came to be considered to be in the lower world itself. The lake to which this belief seems to have been first attached was the Acherusia in Thesprotia, through which the river Acheron flowed.Thucydides, i. 46 & Strabo, Geographica vii. p. 324.
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The film is based on the story of Ahiravan, who ruled the lower world Pathala. Ravana kept Sita in captivity. War ensues with the involvement of Vanaras. His wife Mandodari pleads to him to release Sita.
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Agetor was also an epithet of Apollo.Euripides. Medea, 426. Finally, it was also an epithet applied to Hermes, who conducts the souls of men to the lower world. Under this name Hermes had a statue at Megalopolis.Pausanias.
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Inside Chassidus. insidechassidus.org. Accessed April 1, 2014. The concept of a divine dwelling is attributed to a statement in Midrash Tanchuma, an Talmudic book of homilies, “God had a desire to have a home in the lower world.”Jacobson, Simon.
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Marcus Coates is a contemporary artist and ornithologist living in London. His works, including performances and installations that have been recorded as video art, employ shamanistic rituals in communication with "the lower world", and contrast natural and man-made processes.
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The cast terracotta figure bears traces of its original white pigment. The woman bears the feet, wings and tail of a bird. The sculpture is conserved in the National Archaeological Museum of Spain, in Madrid. The Sirens were called the Muses of the lower world.
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The concept of a divine dwelling is attributed to a statement in Midrash Tanchuma, an Talmudic book of homilies, “God had a desire to have a home in the lower world.”Jacobson, Simon. Yom Tov Shel Rosh Hashanah - Tof Reish Samech Vov Meaningful Life Center. Accessed April 1, 2014.
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The Sicilians, among whom her worship was probably introduced by the Corinthian and Megarian colonists, believed that Hades found her in the meadows near Enna, and that a well arose on the spot where he descended with her into the lower world. The Cretans thought that their own island had been the scene of the abduction, and the Eleusinians mentioned the Nysian plain in Boeotia, and said that Persephone had descended with Hades into the lower world at the entrance of the western Oceanus. Later accounts place the abduction in Attica, near Athens, or near Eleusis. The Return of Persephone, by Frederic Leighton (1891) The Homeric hymn mentions the Nysion (or Mysion) which was probably a mythical place.
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Some Apaches believe that the hole leading down into the lower world, or hell, is located in the Superstition Mountains. Winds blowing from the hole are supposed to be the cause of severe dust storms in the metropolitan region.Vitaliano, Dorothy. 1973. Legends of the Earth, Bloomington: Indiana University Press, pp. 170-171.
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He is sometimes represented by a totemic bear. In Turkic mythology, Erlik was the deity of evil, darkness, lord of the lower world and judge of the dead. He is known as the first of mankind, created by Ulgen. He wants to be equal to Ulgen, but is in a position inferior to him.
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17th century cloth painting depicting seven levels of Jain hell and various tortures suffered in them. Left panel depicts the demi-god and his animal vehicle presiding over the each hell. The lower world consists of seven hells, which are inhabited by Bhavanpati demigods and the hellish beings. Hellish beings reside in the following hells: #Ratna prabha-dharma.
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The bird told the locust that he could only stay if he could make magic. The locust took the arrows from his headband and pulled them through his body, between his shell and his heart. The black bird was convinced that the locust possessed great medicine, and he swam away taking the water with him. The locust returned to the lower world.
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Other lakes or swamps of the same name, and believed to be in connection with the lower world, were near Hermione in Argolis,Pausanias, Graeciae Descriptio 2.35.7 near Heraclea in Bithynia,Xenophon Anab. vi.2.2 & Diodorus Siculus, Bibliotheca historica 14.31 between Cumae and cape Misenum in Campania,Pliny the Elder, Naturalis Historia 3.5 & Strabo, Geographica v. p. 243 and lastly in Egypt, near Memphis.
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According to later legends (c. 400 BC), on account of his inflexible integrity he was made one of the judges of the dead in the lower world, together with Aeacus and Minos. He was supposed to judge the souls of easterners, Aeacus those of westerners, while Minos had the casting vote (Plato, Gorgias 524A). He is portrayed in Books 4 and 7 of Homer's Odyssey.
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Nitya-nigoda are those which will reincarnate as nigoda throughout eternity, where as Itara-nigoda will be reborn as other beings. The mobile region of universe (Trasnaadi) is one Rajlok wide, one Rajlok broad and fourteen Rajloks high. Within this region, there are animals and plants everywhere, where as Human beings are restricted to 2 continents of the middle world. The beings inhabiting the lower world are called Narak (Hellish beings).
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Avernus was of major importance to the Romans, who considered it to be the entrance to Hades. Roman writers often used the name as a synonym for the underworld. In Virgil's Aeneid, Aeneas descends to the underworld through a cave near the lake. In Hyginus' Fabulae, Odysseus also goes to the lower world from this spot, where he meets Elpenor, his comrade who went missing at Circe's place.
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There are different versions about the birth of Sibú (Sibö), but all agree that, before the god came to earth, the world was ruled and inhabited by a race of devils, the Sòrburu, headed by his grandfather Sórkura. Sórkura had a son, Sibökõmõ or Sibökãmã, who was a great healer. Once, Sibökõmõ went to work as an Awá (shaman) in the lower world, that of the Sòrburu, and took with him his niece Sìitami.
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Among the major goddesses of Jainism that are rooted in Hindu pantheon, particularly Shaiva, include Lakshmi and Vagishvari (Sarasvati) of the higher world in Jain cosmology, Vidyadevis of the middle world, and Yakshis such as Ambika, Cakreshvari, Padmavati and Jvalamalini of the lower world according to Jainism. Shaiva- Shakti iconography is found in major Jain temples. For example, the Osian temple of Jainism near Jodhpur features Chamunda, Durga, Sitala, and a naked Bhairava.
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Schiller argued that both abstract metaphysics and naturalism portray man as holding an intolerable position in the world. He proposed a method that not only recognises the lower world we interact with, but takes into account the higher world of purposes, ideals and abstractions. Schiller: > We require, then, a method which combines the excellencies of both the > pseudo-metaphysical and the abstract metaphysical, if philosophy is to be > possible at all.Schiller, F.C.S. (1891) p.
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He is the one who directs the attacks against Munto's Magical Kingdom in an attempt to seize control. It was shown in the second OVA that he had been keeping close watch over Yumemi in the Lower World, and that he too seeks her power. ; : (OVA), Megumi Matsumoto (TV), Jessica Calvello (OVA 1), Veronica Taylor (OVA 2) (English) : A young boy seen consistently with Ryuely, seeing her as a motherly figure. Has a great respect for Munto.
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In Taoism and Confucianism, Tiān (the celestial aspect of the cosmos, often translated as "Heaven") is mentioned in relationship to its complementary aspect of Dì (, often translated as "Earth"). These two aspects of Daoist cosmology are representative of the dualistic nature of Taoism. They are thought to maintain the two poles of the Three Realms () of reality, with the middle realm occupied by Humanity (, Rén), and the lower world occupied by demons; (, Mó) and "ghosts," the damned, specifically (, Guǐ).
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Valentinian literature described the primal being, called Bythos, as the beginning of all things. After ages of silence and contemplation, Bythos gave rise to other beings by a process of emanation. The first series of beings, the aeons, were thirty in number, representing fifteen syzygies or pairs sexually complementary. Through the error of Sophia, one of the lowest aeons, and the ignorance of Sakla, the lower world with its subjection to matter is brought into existence.
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The epithets of Persephone reveal her double function as chthonic (underworld) and vegetation goddess. The surnames given to her by the poets refer to her character as Queen of the lower world and the dead, or her symbolic meaning of the power that shoots forth and withdraws into the earth. Her common name as a vegetation goddess is Kore, and in Arcadia she was worshipped under the title Despoina, "the mistress", a very old chthonic divinity.
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Epigraphic catalog (in Basque) Two altars have been found in Ujué, one dedicated to Lacubegi,Lacubegis: Coelii Te- / sphoros / et Festa / et Telesi- / nus, Lacu- / begi. Ex voto. - Tesphoros, Festa and Tesesinus Coeli- identified as the God of the lower world"Peremustae" teonimoaren inguruan and another one dedicated to Jupiter, although it has not been possible to date them. In Lerate and Barbarin two tombstones have been found, both dedicated to Stelaitse and dated in the 1st century.
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Still, it was speculated that the worship of Nenia was to "procure rest and peace for the departed in the lower world" (cf. "Naenia" , in: William Smith (ed.), Dictionary of Greek and Roman Biography and Mythology, Boston 1870, p. 1135). Beside the lament to fend off perdition, Nenia's character might have included some of the hypothesized philosophies, e.g. the wailing of rebirth, but since the sources are silent with respect to the goddess herself, these views on the Nenia Dea remain speculation.
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Aethalides was the herald of the Argonauts, and had received from his father the faculty of remembering everything, even in Hades. He was further allowed to reside alternately in the upper and in the lower world. As his soul could not forget anything even after death, it remembered that from the body of Aethalides it had successively migrated into those of Euphorbus, Hermotimus, Pyrrhus, and at last into that of Pythagoras, in whom it still retained the recollection of its former migrations.Apollonius of Rhodes, i.
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Man, the highest being in the lower world, participates in both the psychic and the hylic (material) nature, and the work of redemption consists in freeing the higher, the spiritual, from its servitude to the lower. This was the word and mission of Jesus and the holy spirit. Valentinius' Christology may have posited the existence of three redeeming beings, but Jesus while on Earth had a supernatural body which, for instance, "did not experience corruption" by defecating, according to Clement:Clement, Stromateis 3.59.3 translated B. Layton p. 239.
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Many surviving linden trees may sometimes retain names , or , but often simply "village linden". The oldest of them is in Schenklengsfeld, Hesse, planted in the 9th century, in the time of Louis the Younger. The 12th century Visio Godeschalci describes a journey which the pious Holstein peasant Godeskalk believed he had made in the lower world. There is mentioned an immensely large and beautiful linden-tree hanging full of shoes, which were handed down to such dead travellers as had exercised mercy during their lives.
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The cult of Demeter Chthonia (of the Lower World) the Lacedaemonians say was handed on to them by Orpheus, but in my opinion it was because of the sanctuary in Hermione that the Lacedaemonians also began to worship Demeter Chthonia. The Spartans have also a sanctuary of Serapis, the newest sanctuary in the city, and one of Zeus surnamed Olympian." and that of the (; 'Saviour Maidens').Pausanias, Description of Greece, Laconia, 3.13.1: "Opposite the Olympian Aphrodite the Lacedaemonians have a temple of the Saviour Maid.
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Alarmed, Odin sends a trio of messengers led by Heimdall to get news from a woman designated as "the doorpost of Gjöll's sun" (Giallar sunnu gátt, a kenning for woman) (stanza 9). The identity of the woman that Heimdall and his companions visit in the lower world is not revealed. She has been variously identified as Idunn, Hela,Doepler, Emil (1881) and as Urd.; Rydberg, Viktor (1889) The messengers ask her the beginning, duration and end of heaven, the world, and hel (stanza 11).
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Water creatures are also in contact with the powers of the lower world and "were often depicted in rock art perhaps to bring more water to the Chumash or to appease underworld spirits' at times of hunger or disease." Itiashap is the home of the First People. Alapay is the upper world in Chumash cosmology where the "sky people" lived, who play an important role in the health of the people. Principle figures of the sky world include the Sun, the Moon, Lizard, Sky Coyote, and Eagle.
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The cuneiform sign for Kur was written ideographically with the cuneiform sign 𒆳, a pictograph of a mountain. Sometimes the underworld is called the "land of no return", the "desert", or the "lower world". The most common name for the earth and the underworld in Akkadian is erṣetu, but other names for the underworld include: ammatu, arali / arallû, bīt ddumuzi ("House of Dumuzi"), danninu, erṣetu la târi ("Earth of No Return"), ganzer / kanisurra, ḫaštu, irkalla, kiūru, kukkû ("Darkness"), kurnugû ("Earth of No Return"), lammu, mātu šaplītu, and qaqqaru.
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Once one can find such knowledge, one can use the text in mystical rituals to affect both the upper worlds (heavens) and the lower world (our world). The name of God is considered one of the greatest sources of power and is assumed to be hidden in various forms throughout the text. Much activity involves rearranging the breaks between words to seek out different names for God as well as other aspects of hidden knowledge. There are two foundational texts within the realm of Jewish mysticism: the Sefer Yezirah and the kabbalistic Zohar.
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The Zohar (redacted by Moses de León c. 1290s) finds in "Melchizedek king of Salem" a reference to "the King Who rules with complete sovereignty". or according to another explanation, that "Melchizedek" alludes to the lower world and "king of Salem" to the upper world (Zohar 1:86b–87a). The Zohar's commentary on Genesis 14 cites a Rabbi Yitzchak as saying that it was God who gave tithe to Abram in the form of removing the Hebrew letter He from his throne of glory and presenting it to the soul of Abram for his benefit.
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Garland pg.52 Due to his role as lord of the underworld and ruler of the dead, he was also known as Zeus Khthonios ("the infernal Zeus" or "Zeus of the lower world"). Those who received punishment in Tartarus were assigned by the other gods seeking vengeance. In Greek society, many viewed Hades as the least liked god and many gods even had an aversion towards him, and when people would sacrifice to Hades, it would be if they wanted revenge on an enemy or something terrible to happen to them.
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The name Thrikkakkara is an evolved pronunciation of the word Thiru Kaal Kara, meaning the place of the holy foot. This connects to the tale behind the festival of Onam, by which, this is the place on which Lord Vamana set his foot to push down Mahabali to the 'lower world' Pathalam (also referred to as Suthalam). There is a place named Pathalam about 7 km from this place in the same district. Following from the legend of Onam, Thrikkakkara is home for the associated shrine, the Thrikkakara Temple, where the deity enshrined is Vamana.
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Gnostic teachings were contemporary with those of Neoplatonism. Gnosticism is an imprecise label, covering monistic as well as dualistic conceptions. Usually the higher worlds of Light, called the Pleroma or "fullness", are radically distinct from the lower world of Matter. The emanation of the Pleroma and its godheads (called Aeons) is described in detail in the various Gnostic tracts, as is the pre-creation crisis (a cosmic equivalent to the "fall" in Christian thought) from which the material world comes about, and the way that the divine spark can attain salvation.
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In Homer's Odyssey, Odysseus encounters the "dread Persephone" in Tartarus when he visits his dead mother. Odysseus sacrifices a ram to the cthonic goddess Persephone and the ghosts of the dead who drink the blood of the sacrificed animal. In the reformulation of Greek mythology expressed in the Orphic Hymns, Dionysus and Melinoe are separately called children of Zeus and Persephone.Orphic Hymn 26, 71 Groves sacred to her stood at the western extremity of the earth on the frontiers of the lower world, which itself was called "house of Persephone".
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75 The cult for Athena Itonia associated Athena in some mystical manner with the god of the lower world who is called Hades by Strabo, but in Pausanias, who must be speaking of the same cult, is called Zeus.Strabo, Geographica ix. p. 435Pausanias, Description of Greece i. 13. § 2 It may be that Athena Itonia had something of the character which in her primitive worship she had at Athens, and that she was a goddess who fostered the growths of the earth and who therefore had some affinity to the Chthonic deities.
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However, in order to be perceived it descends to be enclothed in vessels of lower Worlds. Isaiah's prophecy saw the Merkabah in the World of Beriah divine understanding, restraining his explanation by realising the inadequacy of description. Ezekiel saw the Merkabah in the lower World of Yetzirah divine emotions, causing him to describe the vision in rapturous detail. The two visions also form the Kedushah Jewish daily liturgy: According to the Kabbalistic explanation, the Seraphim ("burning" angels) in Beriah (divine understanding) realise their distance from the absolute divinity of Atziluth.
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At any early date, Christian abbreviations were found side by side with those traditionally used in connection with the religions of the Roman Empire. One of the most common was D.M. for Diis Manibus, "to the protecting Deities of the Lower World." The phrase presumably lost its original religious meaning and became a conventional formula as used by the early Christians. Most of the time, dates of Christian inscriptions must be judged from context, but when dates are given, they appear in Roman consular notation, that is, by naming the two consuls who held office that year.
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Human beings are unique in al- Farabi's vision of the universe because they stand between two worlds: the "higher", immaterial world of the celestial intellects and universal intelligibles, and the "lower", material world of generation and decay; they inhabit a physical body, and so belong to the "lower" world, but they also have a rational capacity, which connects them to the "higher" realm. Each level of existence in al-Farabi's cosmology is characterized by its movement towards perfection, which is to become like the First Cause, i.e. a perfect intellect. Human perfection (or "happiness"), then, is equated with constant intellection and contemplation.
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Opposite this temple was one sacred to Clymenus and to the right was the stoa of Echo, which repeated the voice three times. In the same neighbourhood there were three sacred places surrounded with stone fences; one named the sanctuary of Clymenus, the second that of Hades, and the third that of the Acherusian lake. In the sanctuary of Clymenus there was an opening in the earth which the Hermionians believed to be the shortest road to Hades, and consequently they put no money in the mouths of their dead to pay the ferryman of the lower world. et seq.
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The Deva (roughly demi-gods) live in the whole of the top and middle worlds, and top three realms of the lower world. Living beings are divided in fourteen classes (Jivasthana) : Fine beings with one sense, crude beings with one sense, beings with two senses, beings with three senses, beings with four senses, beings with five senses and no mind, and beings with five senses and a mind. These can be under-developed or developed, a total or 14. Human beings can get any form of existence, and are the only ones which can attain salvation.
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Among pre- Islamic Iranian symbols and concepts used by Suhrawardi are: minu (incorporeal world), giti (corporeal world), Surush (messenger, Gabriel), Farvardin (the lower world), gawhar (pure essence), Bahram, Hurakhsh (the Sun), shahriyar (archetype of species), isfahbad (light in the body), Amordad (Zoroastrian angel), Shahrivar (Zoroastrian angel), and the Kiyani Khvarenah. With regards to the pre-Islamic Iranian concept of Khvarenah (glory), Suhrawardi mentions:Hossein Ziai, "The book of radiance", Mazda Publisher, 1998. pg 84-85. Note that Ziai, whose extensive studies establish Suhrawardi as a rationalist thinker rather than an "Oriental mystic" translates the word Hikmat (wisdom) as "philosophy" rather than "wisdom," as is more common.
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The Cumaean Sibyl prophesied by “singing the fates” and writing on oak leaves. These would be arranged inside the entrance of her cave, but if the wind blew and scattered them, she would not help to reassemble the leaves and recreate the original prophecy. The Sibyl was a guide to the underworld (Hades), whose entrance lay at the nearby crater of Avernus. Aeneas employed her services before his descent to the lower world to visit his dead father Anchises, but she warned him that it was no light undertaking: The Sibyl acts as a bridge between the worlds of the living and the dead (cf.
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215 Muslim theologists countered this accusation by the example of a repeating sinner, who says: "I laid, and I repent";Tilman Nagel Geschichte der islamischen Theologie: von Mohammed bis zur Gegenwart C.H. Beck 1994 p. 216 this would prove that good can also result out of evil. Islam also integrated traces of an entity given authority over the lower world in some early writings: Iblis is regarded by some Sufis as the owner of this world, and humans must avoid the treasures of this world, since they would belong to him.Peter J. Awn Satan's Tragedy and Redemption: Iblis in Sufi Psychology Brill 1983 In the Isma'ili Shia work Umm al Kitab, Azazil's role resembles whose of the Gnostic demiurge.
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Elysium as a pagan expression for paradise would eventually pass into usage by early Christian writers. In Dante's epic The Divine Comedy, Elysium is mentioned as the abode of the blessed in the lower world; mentioned in connection with the meeting of Aeneas with the shade of Anchises in the Elysian Fields. In the Renaissance, the heroic population of the Elysian Fields tended to outshine its formerly dreary pagan reputation; the Elysian Fields borrowed some of the bright allure of paradise. In Paris, the Champs-Élysées retain their name of the Elysian Fields, first applied in the late 16th century to a formerly rural outlier beyond the formal parterre gardens behind the royal French palace of the Tuileries.
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He led the Mountaineers on climbs up Mt. Rainier and organized a committee within the club to deal with the Mt. Rainier National Park. Curtis said: > One comes more intimately in touch with the mountains when he travels the > trails. In the valleys the forests seem lower, the giant trees rise from > one's side to tremendous heights and the lower growth reaches out a friendly > hand to bid you welcome; but it is on the untrodden mountain heights that > the traveler receives a true reward for his toil. Here where vegetation > makes its last stand amid a world of ice and snow, with the lower world > stretching away to the distant horizon, nature unfolds in all her beauty.
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Men and women are thus only emanations of, or substitutes for, the gods above and the demons below, respectively. The same principle holds true for all created things: the entities and substances of the universe are divided into two antagonistic series, one wild and demonic, the other social and divine. The only entities or substances that are truly real are those of the upper world of Zeskneli and the lower world of Kveskneli. The middle world inhabited by humans is thus only a place of passage, mediation and meeting and the beings who people it have no essence in themselves, being only emanations of the divine or subterranean worlds, or else their unions.
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Oyunsky made an addition to the story when he added Taas kiele ogo, a character who speaks about a core principle of the Sakha world view. This principle is rooted in the belief that there are three separate worlds - the upper world ("gods"), the middle world ("people"), and the lower world ("devils"). It is considered taboo to upset the balance between the three worlds, for example when an inhabitant of one world fails to carry out their traditional role. In Oyunnsky's story, Taas kiele ogo becomes involved in the narrative because of an imbalance in the worlds, and proposed that Oyunsky added the character to the tale to warn of contemporary and future threats to the Sakha (such as nuclear war).
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The text written in Sanskrit, begins with an invocation: The first verse of Tattvārthsūtra, "" summarizes the Jaina path to liberation. It means that the Ratnatraya (three jewels: right view, right knowledge and right conduct) collectively constitutes the path to liberation or moksha. Its ten chapters are: #Faith and Knowledge #The Category of the Living #The Lower World and the Middle World #The Celestial Beings #The Category of the Non-Living #Influx of Karma #The Five Vows #Bondage of Karma #Stoppage and Shedding of Karma #Liberation Chart showing Samyak Darsana as per Tattvarthasutra The first chapter deals with the process of cognition and details about different types of knowledge. The next three chapters deal with the Jīva (soul), lower worlds, naraka, and celestial abodes, devas.
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The best of these works is the Alexander Romance, based on the story of Alexander the Great, a revised version of the Pseudo-Callisthenes of the Ptolemaic period, which is also the source of the western versions of the Alexander Romance. The Achilleis, on the other hand, though written in the popular verse and not without taste, is wholly devoid of antique local colour, and is rather a romance of French chivalry than a history of Achilles. Lastly, of two compositions on the Trojan War, one is wholly crude and barbarous, the other, though better, is a literal translation of the old French poem of Benoît de Sainte-More. To these products of the 14th century may be added two of the 16th, both describing a descent into the lower world, evidently popular offshoots of the Timarion and Mazaris already mentioned.
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On the south face of the obelisk the text reads 'Horus, strong bull, beloved of Maat.' This Kircher translated as: > 'To the triform Divinity Hemptha - first Mind, motor of all things, second > Mind, craftsman, pantamorphic Spirit - Triune Divinity, eternal, having no > beginning or end, Origin of the secondary Gods, which, diffused out of the > Monad as from a certain apex into the breadth of the mundane pyramid, > confers its goodness first to the intellectual world of the Genies, who, > under the Guardian Ruler of the Southern Choir and through swift, effective > and resolute followers Genies who partake in no simple or material > substance, communicate their participated virtue and power to the lower > World... Kircher's erroneous translations were carved in granite and fixed to the sides of the obelisk's pedestal, above Bernini's fountain, where they still stand today.
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'Schiller, F.C.S. (1895) "The Metaphysics of the Time-Process"; also reprinted on pages 102–103 of Humanism (1903) Schiller's accusations against the metaphysician in Riddles now appear in a more pragmatic light. His objection is similar to one we might make against a worker who constructs a flat-head screwdriver to help him build a home, and who then accuses a screw of unreality when he comes upon a Phillips-screw that his flat-head screwdriver won't fit. In his works after Riddles, Schiller's attack takes the form of reminding the abstract metaphysician that abstractions are meant as tools for dealing with the "lower" world of particulars and physicality, and that after constructing abstractions we cannot simply drop the un-abstracted world out of our account. The un-abstracted world is the entire reason for making abstractions in the first place.
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According to the Westar Institute's Fall 2014 Christianity Seminar Report on Gnosticism, there actually is no group that possesses all of the usually-attributed features. Nearly every group possesses one or more of them, or some modified version of them. There was no particular relationship among any set of groups which one could distinguish as “Gnostic”, as if they were in opposition to some other set of groups. For instance, every sect of Christianity on which we have any information on this point, believed in a separate Logos who created the universe at God’s behest. Likewise, they believed some kind of secret knowledge (“gnosis”) was essential to ensuring one’s salvation. Likewise, they had a dualist view of the cosmos, in which the lower world was corrupted by meddling divine beings; and the upper world’s God was awaiting a chance to destroy it and start over, and help humanity to escape its corrupt bodies and locations by fleeing into celestial ones.
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