Jung: Philemon was a cipher for Simon Magus (in the Red Book) –Miguel Conner, Rune Soup podcast 2016
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Gnosis is used throughout Greek philosophy as a technical term for experience knowledge (see gnosiology) in contrast to theoretical knowledge or epistemology. The term is also related to the study of knowledge retention or memory (see also cognition), in relation to ontic or ontological, which is how something actually is rather than how something is captured (abstraction) and stored (memory) in the mind.
In Eastern Orthodox thought
Gnosis in Orthodox Christian (especially Eastern Orthodox) thought is the spiritual knowledge of a saint (one who has obtained theosis) or mystically enlightened human being. Within the cultures of the term's provenance (Byzantine and Hellenic) Gnosis was a knowledge or insight into the infinite, divine and uncreated in all and above all, rather than knowledge strictly into the finite, natural or material world. Gnosis is a transcendental as well as mature understanding. It indicates direct spiritual experiential knowledge and intuitive knowledge, mystic rather than that from rational or reasoned thinking. Gnosis itself is obtained through understanding at which one can arrive via inner experience or contemplation such as an internal epiphany of intuition and external epiphany such as the Theophany.
In the Philokalia it is emphasized that such knowledge is not secret knowledge but rather a maturing, transcendent form of knowledge derived from contemplation (theoria resulting from practice of hesychasm), since knowledge cannot truly be derived from knowledge but rather knowledge can only be derived from theoria (to witness, see (vision) or experience). Knowledge thus plays an important role in relation to theosis (deification/personal relationship with God) and theoria (revelation of the divine, vision of God). Gnosis, as the proper use of the spiritual or noetic faculty plays an important role in Orthodox Christian theology. Its importance in the economy of salvation is discussed periodically in the Philokalia where as direct, personal knowledge of God (noesis; see also Noema) it is distinguished from ordinary epistemological knowledge (episteme—i.e., speculative philosophy).
The palace also includes the Minoan column, a structure notably different from other Greek columns. Unlike the stone columns that are characteristic of other Greek architecture, the Minoan column was constructed from the trunk of a cypress tree, common to the Mediterranean. While most Greek columns are smaller at the top and wider at the bottom to create the illusion of greater height (entasis), the Minoan columns are smaller at the bottom and wider at the top, a result of inverting the cypress trunk to prevent sprouting once in place. The columns at the Palace of Minos were painted red and mounted on stone bases with round, pillow-like capitals.
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