The Gnostic Cause of Creation

According to The Gnostic Texts of The Druze, the Original Cause of Creation is GNOSIS (Knowledge).

The essential nature of this cause (Knowledge) justifies the nature of the Creator’s first and foremost creation, The Universal Mind – (The First Knower).

Reiteration of the words of THE CREATOR in Eternity, prior to The Creation of Space and Time:

I was a hidden treasure, I wished to be known, and thus, I created Human-Adamics, and through me they came to know me… (The Gnostic Texts of the Druze)

TIMELESS PYTHAGORAS (blessed be his name) compared the universe to ONE GIANT PERSON.

The SELF of this UNIVERSAL PERSON, several centuries later, came to be theologically identified as GOD, and is compared in The Gnostic Texts of The Druze to:

A very beautiful young girl, locked in her room with a mirror, where there is no existence of AN OTHER to know of her rare and unique beauty…(The Gnostic Texts of the Druze)

However, Authentic Beauty Revolts, and there comes a revolutionary moment in eternity when SUCH RARE AND UNIQUE BEAUTY could no longer withstand being hidden.


THE CREATOR, in HIS primeval inconceivable existence, is said to have revolted over the immaculacy and ineffability that characterized his silent and lonesome SELFHOOD; hence, HE is said to have WISHED to bring HIS SELFHOOD into a level of knowledge-ability. Accordingly, THE CREATOR is said to have created a Realm of Existence in which there exists A KNOWLEDGEABLE SELF OF HIS and A KNOWER SELF who could behold and admire THE rare and unique beauty of HIS KNOWLEDGEABLE SELF.

To comprehend this point, imagine yourself conceiving of your own self, and then imagine if you had no Identifiable Form or knowable point of reference with which you could identify yourself, i.e., no image of yourself in your mind, since you happen to exist in a world where no knowledge is possible. Then how would you even know that you exist in the first place?


The Knower vs. The Object of Knowledge

If there is one thing that could be said to be known with certainty regarding The Creator’s Selfhood, it is the fact that The Creator is ONE in essence, despite the notion that such ONENESS is supposedly inconceivable.

However, Gnosis (Knowledge) could only be initiated into existence through a Duality, The Duality of The Knower vs. The Object of knowledge. The Duality of Knowledge constitutes The Possibility of Knowledge itself.
Even in the case where knowledge is at its highest levels, The Level of Self Consciousness, some minor form of interactivity would still exist between A Knower and An Object of Knowledge in order for Self Consciousness to materialize.

Put simply, wherever there is knowledge materializing on any level, a certain polarity will exist, lurking between A Knower and An Object of Knowledge (The Knowledge Duality).

However, in order for The Creator’s Selfhood, which is reflective of an absolute inconceivable form of ONENESS, to be known, part of HIS SELFHOOD would have to depart this Absolute Insurmountable Unity and Enter The Relative Realm of Duality that can be attributed to The Knowledge Possibility.

Thus, from HIS ABSOLUTE SELFHOOD (referred to in The Gnostic Texts of The Druze as The Lahouti Self) the Creator is said to have emanated, on one side, an eye, A SELF KNOWER, identified in The Gnostic Texts of The Druze as The Universal Mind (Theologically referred to as Adam). On the polar side, The Creator is said to have projected a Knowledgeable Image of HIS Selfhood, which is (referred to in The Gnostic Texts of The Druze as The Nasouti Image) – a sheer perceptually identifiable (yet untouchable) manifestation of THE CREATOR in The Human-Adamic Form. This Doctrine is referred to in The Gnostic Texts of The Druze as The Doctrine of The Manifestation of The Devine in The Adamic Form. It is echoed theologically (in The Genesis Account) through the notion of The Creator creating Adam in HIS LIKENESS.

It is important to note, at this point, that The Very Possibility of a perceptual encounter with The Divine in space and time constitutes the essence of what Gnosis is, in its finality.
The Authentic Gnostic Path (known as Gnosticism) is thus The Path that should lead, in the end, to precisely this encounter. This notion is not new to Gnosticism, and it is certainly not exclusive to The Gnostic Druze Brotherhood. Since time eternal, The Possibility of this form of an encounter with The Divine has always been the innermost aspiration of Any Authentic Gnostic, regardless to which Division of The Gnostic Brotherhood he belongs, or which cultural, geographical, ethnic, racial or national identity he holds.
The Perceptual Encounter with The Divine constitutes The Gnostic Oath (Known in The Gnostic Texts of The Druze as El-Mitheq), through which an Authentic Gnostic admits to this encounter; and The Oath has always been the dividing line when it comes to distinguishing an Authentic Gnostic from A Counterfeit who falsely claims pertinence to The Gnostic Brotherhood.

Accordingly, an Authentic Gnostic in The Druze Definition is ideally someone who has taken The Oath, via which he verifies to have encountered The Divine in His Latest Adamic Manifestation in The Image of El-Hakim. A Counterfeit among The Gnostic Druze Brotherhood, on the other hand, would be someone who had falsely taken The Oath of El-Hakim.

A Brief Overview About El-Hakim:

Before elaborating further on the main topic of this page The Gnostic Cause of Existence, let’s stop for a moment and mention a brief word about El-Hakim, with the promise to reveal more on this at a later stage.

El-Hakim pierced through the pages of history as the strangest and most controversial character in time – a character that boggled the minds of historians, who just shook their heads. So confusing is this character that most Historians who have written on El-Hakim would agree that they would rather omit any citation regarding El-Hakim from The Pages of History than to ever mention a single word about him. The blunt inconsistency that highlights most accounts written on El-Hakim not only confirms this point, but also reflects the great mystery of this character.
At their best, these accounts paint a blurry image of a character that seems to have penetrated history rather than to have risen from it. There are conflicting scenarios of his rise to power, historical witnesses who claimed his simultaneous appearance in more than one place, and the conflicting emotions that his character stirred among whomever he had supposedly encountered. Some described him as loving, caring, merciful, and affectionate, claiming that he appeared to them as an innocent little boy; others claimed to have seen an image of a giant, ferociously merciless man. Thus, even El-Hakim’s age was a matter of dispute.
So variable are the accounts that there are no two written about El-Hakim that cohere.
These accounts, at their best, tell more about their writer’s mindsets and opinions than they do about anything else.
They serve only to add to El-Hakim’s mystery rather than to reveal anything of value to the reader.
Historians simply did not know where to start when it came to describing this character, who sounds more fictitious than real, or when trying to make historical sense of his symbolic actions that did not speak to any known secular or religious system of thought or any familiar codes-of-conduct. The Islamic World (in general) retains very little memory of El-Hakim’s.
El-Hakim is often depicted by most Islamists as a crazy Heretic, whose reign witnessed some of the most, from an Islamic perspective, inexplicable and unjustifiable actions ever.
El-Hakim entered history, yet somehow, it is as if he never did, for his memory resembles more of a dream than a reality.
His epoch falls almost completely out of the historicity of the time, the place, and the religiousness amidst which it appeared..
It is as though history itself went into a trance throughout El-Hakim’s presence, and then reverted back, completely oblivious to what had taken place.
No one ever understood why or how he came into power in the first place or how he was able to rule Egypt (The Center of the Globe) for more than a decade in the bizarre manner in which he did.

This is but a wordless word about El-Hakim. Nevertheless, promises to reveal more on The Gnostic Significance of El-Hakim and The Symbolic Logic underlying his timeless appearance and actions in space and time – an effort that will now come for the first time from a Gnostic Druze perspective.
It is about time that we (The Gnostic Druze) spell out, once and for all, the mass confusion that surrounds El-Hakim’s character and the period of his reign, knowing that El-Hakim is beyond Historicity and well beyond what any eye (that ever witnessed him) saw or failed to see.

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