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The Dynamic And Lively Exposition Of The elements Of The Doctrine

The elaborate esoteric philosophy exposed in Gnosis is the transposition of some of the parables, images and events found in the New Testament, into our modern rational language. This transposition should have taken place in a gradual way over the past 2000 years, in order to conform to the mounting rational mentality, which rather favours the deductive method. As to induction, that is to say, the direct grasping of the Truth without need for proofs, it was and still is generally rejected by agnostic reason.

We cannot imagine how late we are: we have reached the end of the Second millennium and the transmutation of the milk doctrine, only good for children, into a doctrine adequate for adults has scarcely been undertaken. This state of affairs has driven the author of Gnosis to take the risk of providing solid food to children only used to milk.

What is meant by solid food and why should its exposition implicate a risk? Our reader is now fully aware that solid food is the unveiled deep meaning of the obscure texts of the bible. the famous mythical text of Adam and Eve, left as such is of no possible use to the sincere Christian searcher. The same applies to the story of Abraham, that of Jacob, his sons and Joseph in Egypt, and even to the unedifying and highly immoral stories like that of the scandalous and incestuous affair of Lot with his two daughters.

If the bible is not integrally Truthful and if it does not contain an authentic “Teaching”, then it should be dispensed with. These texts are inspired by the Holy Spirit in all certainty. Every parable has a deep meaning that directly pertains to Truth. The risk, which Mouravieff took in writing the three volumes of ‘Gnosis’, comes precisely from divulging the real meaning of all these stories into the language of modern man. The latter is partially justified when he stands dumbfounded and asks if it is possible that all these meanings are really derived from this apparent incoherence? In fact he is unprepared for such a vast display in such a short time.

We will run the same risk when we re-expose the Creed in a philosophical and esoteric way expounding its rich and deep content to our contemporaries.

Let us add that the wilful assimilation of this Truthful Knowledge necessitates a lot of super efforts. The Christian should be broad-minded enough to accept such radical transmutation of texts he used to repeat mechanically every day. Prayers are very important, no doubt, but as many thinkers confirmed, no prayer is louder than the voice of true knowledge.


The Personality or psyche: The extensive modern psychological studies gave us nothing about the structure of the human psychic organism.

Our specific task here is to describe the complex structure of man’s psyche. In fact there exists at present no such science. Is the psychic body made up of organs, more or less analogical to those of the physical body? The fact that it is invisible and only indirectly detectable will not prevent us from affirming that it is a ‘body’. The reader will never find such a statement in any lay text: It is only the Early Fathers of the Church who affirmed that man is endowed with a complex psychic body. Until today, nothing of the sort exists in positive psychology. On the whole psychology deals with complex subjects like memory, imagination and the process of creating ideas, etc., which it has never been able to bind in a coherent unity, to say nothing about the functional study of the brain centres which have added to the confusion of an already confused subject. Psychology is thus now fragmented into numerous compartmented, heterogeneous studies, narrow in scope and quite modest in so far as results are concerned: Experimental psychology, Reflex psychology, Psychology of ethnic races, whether Russian, German or Hindu, etc., Instincts psychology, Brain and special senses psychology, Depths psychology, etc. Another large department of psychology has been created by several industrial states to test efficiency and competence in their engineers, pilots, doctors, labourers, astronauts and plenty of others... A sum of ideal qualities required in each discipline forms the basis on which the tests are elaborated. As if Man was not one and the same throughout Times and Space, as if Man was a multiplicity of different beings foreign to one another.

It was left up to psychoanalysis to utilise at the measure of its forces this heavy, contradictory and inconclusive heritage and to find for itself a new way. Here the criterion was upturned: If the patient was cured, then the psychological knowledge was sound. The encouraging results and the admiration which it justly deserved will not blind us: Psychoanalysis has not provided us with a solid theory on the structure of the human psyche, only problematic and incomplete statements. It has contented itself with the results it obtained, and out of which it never succeeded to draw for us an integral comprehension of man’s psychology.

Jung’s famous essay concerning human typology testifies to this failure. Can we define and enumerate the existing human types, and on what basis? This trial was not successful and did not yield the expected results. In it, Jung has had recourse to diverse and unorthodox sources, scientifically speaking, like Origen and other Fathers of the Church.

On the other hand the science of Characterology which was supposed to answer the questions: what is a character? How many kinds of characters are there? And, can we classify men according to their character? This branch of psychology succeeded in the end to fix and determine a certain number of character traits or features. But it did not answer the main questions it was meant to.

Therefore, neither psychology, nor psychoanalysis, nor Characterology, nor any other discipline did provide us with a description of the psyche as accurate as that description which anatomy provides us with concerning the human physical organs.

We will not mention all the psychological monographs and unilateral studies that can be found in the works of many contemporary occidental philosophers; such as those of the great phenomenological and existential schools, who describe Man psychologically speaking as a consciousness of being. Yet we must recognise their original and deep understanding of Man in terms of ontology, and we must pay homage to their splendid efforts to found their new phenomenological, existential psychoanalysis on the triple following basis: Being, Having and Doing. These three fundamental characteristics in man’s psychology are according to them irreducible and indivisible; they are the Atoms of the human psyche. In fact these philosophers have inspired a new generation of highly cultured psychoanalysts to rebuild psychoanalysis on these new bases. The school of Henry Ey in France and that of Binswanger in Germany testify to the grandeur of that enterprise.

To conclude, we must say that the thousands upon thousands of empirical and experimental psychological studies did not avail much: We have not been provided with a solid system of knowledge on which to understand others and ourselves.

In addition, one of the gravest mistakes modern psychological sciences committed was to never accept introspection as a valid method. It admired the deep descriptions of famous writers like Balzac, Proust, Dostoyevsky, Zola, etc. But, to it introspection was condemned before even being tried.

The succession of the realistic school, the behaviourist school, Gestalt psychology, the personalist school of Mounier and many others fully justify us in saying what we said in the title of this short historical note. There exists no valid attempt at describing the human psyche as a live entity. Up to our days, this statement remains fully valid.

We think we are fully entitled to say that psychology agonises. The chaotic state in which this pseudo science drifts away seems to have no possible way out.

Psychology as one of the four main classical branches of philosophy is therefore and undoubtedly in a mortal crisis.

Together with many other writers who are aware of the general human crisis of this end of the twentieth century, we believe that we must have recourse to the Ancients, for a possible solution. We have resolved on our part to rely on the powerful, clear and sharp knowledge that these same Ancients have transmitted to us about the structure of the psyche or mortal soul of Man. Our contemporaries can hardly conceive that there existed since times immemorial a systematic corpus of knowledge to study the human psyche. The latter is according to them composed of three spheres or centres, each quite complex in itself: The sphere of instincts and motricity, the sphere of emotivity or affectivity and finally the sphere of intellection or discursive thought. We shall adopt this structure of the human psyche as the instrument with which we will study Man, far from the chaos of the hybrid and heterogeneous results of the actual psychological sciences.

These three spheres are interconnected. Elaborately studied they give an integral, adequate and polyvalent comprehension of Man.

We will profit at the measure of our forces from the abundant, detailed and profound works that men like Plato, the Great Fathers of the Church and the Islamic theosophists have left us on this subject. It is a wealth that modern positive sciences have left aside not knowing exactly what they have missed. Some contemporary authors should be praised, like Jung, Evola, Kerenye, Mircea Eliade, etc., for having pointed to the extreme importance of such works; they thus promoted a vast international interest in the prominent works of the Ancients. Now all cultured milieus, for example, know for sure that beyond the Alchemical processes of metal transmutations, these alchemists meant above all to transmute their own souls, and even aimed at some sort of androgynous internal union, as we see this abundantly expressed in the famous theme of the fusion between king and queen.

We must state that all Ancient Traditions, whether originating in China, India, Assyria, Hebraic Palestine, Phoenicia, Ancient Egypt, Greece or Medieval Europe are all in full agreement about the detailed structure of the human psyche.

Such is the triple structure of the mortal human psyche, also called the Personality, which we will adopt in our studies to understand Man and his possible evolution