Quotes: the Gothic, the Gnostic, and the Rational

Quotes: the Gothic, the Gnostic, and the Rational

Posted on Dec 24th, 2008 by Marmalade : Gaia Child Marmalade
The Secret Life of Puppets
by Victoria Nelson

pp. 18-19:
At the same time, however, this demonology is the only avenue open to the transcendental.  “You can raise issues in the horror genre that you can’t raise so easily in other types of films,” a Hollywood screenwriter once ingenuously explained, adding, “Characters can talk about the existence of God in a horror movie, whereas in other films that would be incredibly pretentious.”  Ironically, beacuse of the old Reformation link between Catholicism and the supernatural, the only means for defending oneself against the Devil in these narratives is always represented as a potpourri of faux rituals rendered in Latin or Greek and always erroneously attributed to the Catholic Church, to the unendng aggravation of that church’s worthies, who might be less upset if only they reflected on the unavoidable implication—that the Protestant mainstream unconsciously perceives its own rituals as utterly inadequate for warding off demons.

p. 19:
Lacking an allowable connection with the transcendent, we have substituted an obsessive, unconscious focus on the negative dimension of the denied experience.  In popular Western entertainments through the end of the twentieth century, the supernatural translated mostly as terror and monsters enjoyably consumed.  But as Paul Tillich profoundly remarked, “Wherever the demonic appears, there the question of its correlate, the divine, will also be raised.”

p. 28:
Far from being mutually exclusive, nous and logos share this common denominator of human consciousness, a field that remained constant while its content and focus have swung like a pendulum between the two modes.  For the gnosis-oriented authors of the Corpus Hermeticum tractates, consciousness was not only humanity’s distinguishing charactistic but the special feature that connected us with the divine.  This position  was counterbalanced by the materialist views of their contemporaries the Stoics and Skeptics; indeed, many Greeks and Romans of the time openly mocked graven images.  And, as Susanna Elm argues, far from being a “decline into belief” as is usually supposed, the radical iconoclasm of Judeo-Christianity, learnedly argued first by the rabbis and then by the early Christian fathers, represented a scientific revolution of rational discourse that supplanted the gnosis-dominated cults and religions of Late Antiquity analagous to the iconoclasm of the Protestant Reformation, which performed a similar function in relation to the Catholic Chruch a millennium later.

Secret Cinema: Gnostic Vision in Film
by Eric G. Wilson

p. 26:

Gnostic films understandably migrate toward the gothic genres—science fiction pictures devoted to ambiguous relationships between humans and machines; fantasy movies exploring blurred boundaries between dream and reality; noir movies hovering on the boundary between psychic projection and brute fact; horror films fraught with ambiguous meldings of monstrosity and miracle.  There are historical reasons behind this connection between the Gnostic and the gothic. As Victioria Nelson has shown, ever since the early modern age, esoteric ways of knowing including Gnosticism, Cabbala, and alchemy, have been pushed to the margins of culture.  There on the edges these heretical visions have attracted the aesthtic mediums rejected by mainstream institutions.  This confluence of occult religion and underground expression reached full force in the pulpy sub-world of the twentieth century, the lurid realm of weird tales, comic books, and gothic movies. These historical connections are valid and interesting.  However, as I have been suggestig, there are also deep epistemological reasons for the merger between Gostic vision and gothic cinema.  Both modes are dependent upon mental failure: the inability of the rational mind to reconcile opposites and of the physical world to transcend dualistic conflict.  However, these failures offer success: the possibility of the mind finding knowledge beyon reason, of the world dissolving into a unity beyond time.

 

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Philip K. Dick — Gnostic Prophet of Science Fiction

Philip K. Dick — Gnostic Prophet of Science Fiction
By Dr. Hoeller 

In his best work “Valis” and its two companion volumes, “The Divine Invasion” and “The Transmigration of Timothy Archer”, the late Philip K. Dick develop a strangely Gnostic vision. In this 73 minute lecture, Dr. Hoeller discusses P. K. Dick, his vision,

Punishment/Reward, Good/Evil, Victim/Victimizer

I was talking to a friend last night and we had a very long discussion that covered many subjects: suffering, mental health, meritocracy, plutocracy, movies, noir, gnosticism… and whatever else.  One of the first things he brought up was a book he read recently.  The book is Alfie Kohn‘s Punished by Rewards  which, as I understand from my friend’s explanation, is about the problems of the reward/punishment methodology of behaviorism.  It sounded interesting in particular as the author supposedly was analyzing the scientifc research and found it didn’t support behaviorism’s effectiveness.  I’ll have to look into this further as I don’t understand enough at present to come to a conclusion.  Instead, I’ll share this short video of Alfie Kohn speaking about the failure of punishment.

My point for blogging about it other than it being interesting is that I came across some similar ideas from a field other than psychology.  I was perusing a blog simply titled Theologies which is written by someone going by the name Marika.  I read the post Dietrich Bonhoeffer on Christian ethics.  I’ve come across Bonhoeffer’s name many times over the years, but have never read any of his books.  Anyways, below is some of Marika’s post:

The first rule of Christian ethics, according to Bonhoeffer, is that there is no such thing as Christian ethics. The knowledge of good and evil is a result of the fall, and the return to God means abandoning all our knowledge of good and evil. [...]  The knowledge of good and evil means that we start to see ourselves not in terms of our relationship to God, but in terms of our capacity for good and evil. [...]  Instead of trusting God to show us what sort of people we ought to be, we set ourselves up as our own judges.  Shame is the sign of this disconnection from God: it is our recognition that we are estranged from our origin. 
 Alfie Kohn says that punishment merely focuses the mind on the punisment itself rather than what the punishment is supposed to be about.  The punished person looks for ways of not getting caught in the future and they obsess over a mentality of blame and retribution.  The punished person ultimately wants to become the punisher…. when I’m older, thinks the child… which reminds me of Derrick Jensen’s analysis of how most victimizers were once victims.  Bonhoeffer would, however, argue that the only way out of this vicious cycle is to turn to God.
 
To throw in Gnosticism for good measure, Marcion would say the punishment model should be left in the Jewish scriptures and not forced onto Christian theology.  Jesus didn’t preach punishment and was definitely against the hierarchical relationship between the person punishing and the person being punished.  Interestingly, Bonhoeffer puts his criticism in the context of knowing God which is precisely what the Gnostics were all about.
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