The world, especially the Western world, is in evident need of a new Gnosis, even of a new Gnosticism.
Another conclusion that should be considered is that Jung’s essential message cannot be regarded as an isolated, contemporary phenomenon, but rather as an organic outgrowth, nay perhaps even the culmination, of a distinguished spiritual tradition of great antiquity as well as of timeless relevance.
In short, Jung’s insights need to be considered as one of the latest and greatest manifestations of the stream of alternate spirituality which descends from the Gnostics.
It is to be expected that this position will find its critics and that some of these critics will be precisely persons who are quite attached to Jung’s psychology and in some cases are practitioners of his therapy.
To link Jung’s name unequivocally with the most abominated heresy of Christian history may appear to some as a disservice rendered to Jung and to his psychology.
Perhaps the timid and the faint-hearted need to be reminded that immediate advantages must often be sacrificed in order to benefit distant but larger objectives.
What will it profit Jung’s admirers if they should gain the whole world in terms of acceptance and academic respectability, while modem man at large still wanders in search of his lost soul?
The world, especially the Western world, is in evident need of a new Gnosis, even of a new Gnosticism.
Fascinating and inspiring though it is, the old Gnosticism of 1700 years ago labors under some obvious limitations when its applicability to contemporary spiritual problems is considered.
Yet, at the same time it must be evident to any unprejudiced student of Gnosticism that it still has much to offer to contemporary humanity when it is stripped of certain archaic and outdated historical features.
It is because of these features that it appears imperative that Gnosticism should not be confined to the limited interests of a backward-looking antiquarianism.
Some way must be found to rescue ancient Gnosticism from the ivory towers of those who delight more in the subtleties of Coptic and Greek phrases than in the living realities of the soul, to which the ancient Gnostics were in fact addressing themselves.
It appears to us that such a way can be found, and that it must of necessity be composed of two main sources ― Stephen Hoeller, The Gnostic Jung, Page 32-33
