The knowledge thus revealed, even though called simply “the knowledge of God,” comprises the whole content of the gnostic myth, with everything it has to teach about God, man, and world; that is, it contains the elements of a theoretical system. On the practical side, however, it is more particularly “knowledge of the way,” namely, of the soul’s wa

This knowledge, however, is withheld from him by his very situation, since “ignorance” is the essence of mundane existence, just as it was the principle of the world’s coming into existence. In particular, the transcendent God is unknown in the world and cannot be discovered from it;

The goal of gnostic striving is the release of the “inner man” from the bonds of the world and his return to his native realm of light. The necessary condition for this is that he knows about the transmundane God and about himself, that is, about his divine origin as well as his present situation, and accordingly also about the nature of the world

In its unredeemed state the pneuma thus immersed in soul and flesh is unconscious of itself, benumbed, asleep, or intoxicated by the poison of the world: in brief, it is “ignorant.” Its awakening and liberation is effected through “knowledge.”

Enclosed in the soul is the spirit, or “pneuma” (called also the “spark”), a portion of the divine substance from beyond which has fallen into the world; and the Archons created man for the express purpose of keeping it captive there.

Man, the main object of these vast dispositions, is composed of flesh, soul, and spirit. But reduced to ultimate principles, his origin is twofold: mundane and extra-mundane.

The religious significance of this cosmic architecture lies in the idea that everything which intervenes between here and the beyond serves to separate man from God, not merely by spatial distance but through active demonic force. Thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from God.

The transcendent God Himself is hidden from all creatures and is unknowable by natural concepts. Knowledge of Him requires supranatural revelation and illumination and even then can hardly be expressed otherwise than in negative terms.

The cardinal feature of gnostic thought is the radical dualism that governs the relation of God and world, and correspondingly that of man and world. The deity is absolutely transmundane, its nature alien to that of the universe, which it neither created nor governs and to which it is the complete antithesis: to the divine realm of light, self-cont