What Is Reality? Between Science and Philosophy… Between Gnosis and Myth

What Is Reality? Between Science and Philosophy… Between Gnosis and Myth

After understanding that gnosis offers its own unique view on how humans emerged on Earth—and indeed, a comprehensive vision of existence and everything within it—it becomes clear that this vision doesn’t differ much among the gnostics, whether they are indifferent, deistic, or atheistic. All agree that the human body formed in the womb of the animal before being born and separating from it, eventually giving rise to the “human world,” which led to the emergence of man in his current form.

The difference between these perspectives is relatively subtle.

Deists believe this transformation was predetermined by a “conscious breath,” known as God or the divine, present in everything and allowing for the occurrence of existence.
Accordingly, they view existence as a divine manifestation within matter, in varying degrees, leading to such diversity. In other words, it is a hidden divine breath that drives the course of existence.

Atheists, on the other hand, see this change as something that occurred naturally from within the entities themselves—a logical result of the original structure of existence, where we initially existed, without the intervention of any external or internal force. Our internal composition is the very force that led to our emergence.
The difference between the two views may appear simple on the surface, but it is in fact profound: deists consider existence an expression of the divine, whereas atheists see it as a reflection of our own selves.

Indifferent individuals, by contrast, are uninterested in delving into the matter at all. They believe what happened has simply happened—whether by an inner divine force or as a natural result of existence. What matters to them is that we exist now, and that there’s no point in investigating what cannot be confirmed or known, something wholly unknown.
True void—sheer nothingness—is indeed unknowable. We don’t know if it is us or something else altogether.

Gnostics believe that gnosis represents a type of knowledge first perceived through the senses, which opens the door to scientific experience.
It is not necessarily true knowledge, nor is it necessarily false; rather, it is another dimension of knowledge, lived and experienced internally through consciousness and direct sensory experience, and then tested and lived externally through reason and practical material experience.

Gnosis, from the perspective of both deists and atheists alike, must not emerge from a void or something entirely unknown. Even if the origin is truly unknown or vague, we are still required to take a stance, or assume a hypothesis, or construct a scenario upon which we base our reasoning.
These possible scenarios suppose that the unknown can only be one of two things: either “us” or “it.” From that assumption, we build our idea, which becomes a motive for humans to pursue the actual truth.

The gnostic does not dismiss reason, nor does he deny knowledge, but rather recognizes that there are deeper levels of understanding that surpass logical analysis and material reality. These levels enable him to comprehend great phenomena such as the beginning of existence, humanity, and the cosmos.

A Symbolic Example for Understanding the Gnostic Experience

To bring the idea closer to the human mind, let us offer the following example:
Imagine a person born and raised in the desert, who has known only a few elements—flat sand, a blue sky like a dome, small stones made of grains of sand, pitch-black nights, bright days, and oases that gush with fresh water.

This person enters a state of spiritual gnostic elevation, relying on what his mind and senses have absorbed as material knowledge from his surrounding environment, allowing him to journey beyond the material frame enclosing him, in an attempt to explore what might lie beyond this desert and all it contains.

In his experience, he sees towering mountains that cover the sky, vast transparent seas, extended valleys, and endless forests. He may even witness animals whose names and shapes are entirely unknown to him.
And when he returns from his gnostic experience—what can he possibly say?

He is certain of what he saw, but his language does not allow him to express what he witnessed, nor can he convince others of the existence of what he truly saw. How could he describe something his mind had never known before, and for which his language lacks the words to express?

What this gnostic says will define how his people perceive him. No matter what he says, there will be those who believe and support him, and others who deny and oppose him.
Here, the gnostic finds himself in a great dilemma: his best option might be complete silence, or to speak only with those he trusts will believe him. In other words, his message would be limited to a select group—and delivered in symbolic language understood only by those worthy of understanding.

Now put yourself in the gnostic’s shoes to grasp what he is experiencing…
Imagine you truly saw a living creature that no one else knows, and only you have seen. How would you describe it?
What would you tell others? How would you explain it?
What would others think of you then?
How would you face this awkward situation, one that might cause people to view you—as they choose—as a madman, a sage, a philosopher, a discoverer, a genius, or even a prophet?
And who would truly believe what you say?

The Gnostic at a Crossroads: To Speak or Remain Silent?

It is not easy for a gnostic to express what he has seen and experienced—especially when he possesses no material evidence to present, nor words capable of describing his experience.
Here, the gnostic finds himself at a crossroads, and the action he takes is determined by no one but himself. It is a purely personal decision, shaped by several factors:

Internal factors:

Foremost among them is the nature of the gnostic himself:

• Is he adventurous?
• Does he have the courage to confront?
• Does he possess a spirit of initiative?
• To what extent does he believe in what he has witnessed?

All of these internal factors greatly influence how he chooses to disclose what he has seen.
But that alone is not enough.

The gnostic is usually not a self-centered individual concerned only with himself. On the contrary, he is often a wise man who looks to those around him and considers the impact his words might cause.
Therefore, he must also take into account a set of external factors when making his decision, such as:

• The level of awareness of others
• The era in which he lives
• The nature of his society
• The possible reactions to what he might say
• The near- and long-term consequences—whether negative or positive—of his words

All these internal and external considerations, in addition to how ready others are to accept what he might say, must be taken into account.
In the end, the gnostic must decide, with wisdom:
Should he speak? What should he say? To whom? And when?

All gnostics who have truly undergone the gnostic experience generally prefer silence when it comes to the general public. They pass on their knowledge only to their students—each according to their readiness and capacity to receive it.

Thus, the gnostic deals with each student in a particular way, with a unique style of conveying knowledge. Most often, this is done through symbols and signs—not through direct statements.
This is the typical approach of gnostics, especially those of high spiritual rank. And they often remain unknown throughout their lives, except to a very small few.

And if they are recognized, they are not known as “gnostics,” but rather are seen under other labels… meaning that their reputation—if it exists—is veiled in forms other than gnosis itself, known only to the rare few.

The Ranks of the Gnostics: Between Learning and Experience

Before answering the question: “How does the gnostic act?”, we must first ask two important questions:

1. What are the ranks of the gnostics?
2. What are the sources of the gnostic’s knowledge?

Let us begin with the first question:

Many people assume that a gnostic is simply someone who studies under a teacher—and this is incorrect. They often confuse the learned or instructed gnostic with the one who has undergone actual experience. Nor do they distinguish between the gnostic who has had a limited mystical experience and the gnostic of the highest rank, known in Sufism as the Qutb, in Islam as the Imam, in Christianity as the Pope, and in Judaism as the Rabbi.

This distinction is crucial, because the sources of knowledge are directly related to the rank of the gnostic.

1. The Self-Taught (or Personal) Gnostic:

In gnosis, the title “gnostic” may be applied to any human being who seeks knowledge, regardless of their method, effort, or depth of experience.
In simple terms: it is enough to have a sincere inner desire to “know,” and to ask questions to yourself—even if your journey is just beginning, or even if it is merely an intellectual hobby that does not distract you from your daily life… you are still a gnostic.

For instance, it is enough to contemplate silently within yourself without reading anything or learning from a teacher… all of this points to a spark of knowledge within you. That spark—no matter how small—puts you on the path of gnosis and grants you the title of a self-taught gnostic.

2. The Instructed Gnostic:

His source of knowledge comes from learning—either from books or from previous teachers. He transmits what he has understood through his own reasoning or what he has heard from others.

3. The Gnostic with Limited Experience:

His knowledge stems from a spiritual or inner experience that he went through, though it may have been partial or temporary, and still requires reflection and interpretation.

4. The Gnostic of the Highest Rank:

This is the gnostic who has reached the level of deep and direct connection with the truth. His source of knowledge is the complete experience, encompassing both the inner and outer, the visible and invisible. It transcends the boundaries of intellect and instruction.

This type of gnostic is rare and difficult to recognize, for they often conceal their true status. They reveal it only to their closest followers—or sometimes not at all.

After this, the ranks begin to vary and emerge, depending on the amount of knowledge the gnostic accumulates, the types of information they grasp, and the depth of the experiences they undergo.
As time passes, the gnostic’s rank rises, and the scope of their perception expands—each according to their effort and readiness.

The Sources of Gnostic Knowledge: From Wakefulness to the Cosmic Records

Now we turn to the second question: What are the sources of the gnostic’s knowledge?

First Source: Observation, Wakeful Attention, and Awareness

This is an internal and personal source.
It is available to everyone and requires no teacher or anything external. It is enough for a person to be mentally alert, to observe what surrounds him, and to be conscious of everything he does. He doesn’t act mechanically, but rather compares, reflects, and remains in a constant state of attention toward every thought that crosses his mind.

This wakefulness can occur during specific times of day—such as upon waking, before sleeping, or during personal rest or meditation periods. Through this state, the gnostic becomes capable of learning many things, avoiding mistakes, and acquiring a wisdom that helps him face life’s problems.

This kind of gnosis is personal and individual. It may be sufficient for many people, as it allows a person to examine themselves, develop their thoughts, correct their own faults, and learn from others’ experiences. In this way, the gnostic becomes aware of many matters, even if they are simple and pertain to daily life—but they are still considered a form of gnosis.

Today, this type of gnosis, in its various degrees, is accessible to most people, regardless of their backgrounds.
However, indoctrinated religions and ideologies prevent them from fully liberating themselves, keeping them confined within religious and dogmatic frameworks rooted in cultures of obedience and ignorance.
When they hear words that attempt to liberate them, they react with fear, insult, denial, or flight—often considering knowledge itself a demonic act, even though they live in delusion.

Second Source: Instruction or “Transmission”

That is, knowledge inherited through the ages and passed down from the early gnostics.

Here, gnostics receive knowledge through oral transmission, whether from their sheikhs, teachers, or from books commonly referred to as “the wisdom of the ancients” or “the knowledge of the ancients.”
This knowledge is considered highly secretive and is often passed through symbols or coded language. It is never explained to the seeker except by a teacher who has undergone the gnostic experience himself, having once received it from his own masters.

Most of this knowledge is oral or written in ways that only gnostics can understand. It is believed to have been transmitted since the dawn of humanity. Each gnostic adds to it according to his experience and insight, making it evolve and renew across time.

In some cases, the book itself may be the teacher—not a human instructor.
Some individuals spend their entire lives relying on transmitted knowledge, whether from books or mentors, and through that alone attain a decent level of gnosis—without ever undergoing direct mystical experience.

These are the people of “the middle rank of gnosis,” or what is known as “moderate gnosis.”

From this moderate rank emerge many writers, inventors, thinkers, philosophers, and even successful individuals in life.
In fact, we can consider philosophers, prophets, messengers, even rulers and leaders, to be gnostics who attained transmitted gnosis, either through a teacher or through books.

When such individuals reach this level of knowledge, it is certain that they previously passed through the first level, which did not satisfy them or quench their thirst for understanding.

Third Source: Sublimation or Ascension to the Existential Memory

The gnostic reaches an advanced level of understanding through meditation and retreat, which produce what is called astral projection, allowing access to what is known as the “cosmic record” or “universal memory”, as proposed by some philosophies and schools of psychology.

This idea is nearly identical to that found in the Abrahamic religions, which refer to “the Preserved Tablet” or “the Protected Book”, as mentioned in several Qur’anic verses, such as the opening of Surah Al-Baqarah:
“That is the Book, in which there is no doubt.”

You’ll also find this concept in Far Eastern religions and beliefs under the name “Akashic Records,” which relate to the idea of cosmic memory.

Almost all human religions and belief systems contain something akin to this concept, including ancient African and Australian traditions, as well as among Native Americans and shamans.

We even see this idea emerge in modern experimental science, where some link it to quantum mechanics, physics, the collective mind, or the “Theory of Everything” and the unconscious mind.

The Cosmic Record: Between Gnosis, Religion, and Science

The distinction between philosophy, psychology, religion, experimental science, and gnosis lies in their approaches—yet all of these fields converge on the belief that the cosmic record, as it is referred to in various intellectual and spiritual disciplines, encompasses everything related to the past.
It documents all events, from the simplest to the most profound.

This source of knowledge is not concerned solely with the past; it also includes the present, which constantly slides into the past as time moves forward. Furthermore, it covers the near future, which quickly becomes the present before turning into memory.

However, there is divergence in interpretation.
Abrahamic religions assert that the cosmic record contains not only what was and what is, but also what will be—even in the most distant future. They go so far as to claim that it holds everything that was, is, and will occur, regardless of how far in time.

In contrast, philosophy, experimental science, and gnosis see the record as containing all that was, all that is, and all that may potentially be in the future—that is, all possibilities, without claiming certainty over what will actually happen.

It’s worth noting that all these approaches stem from raw gnosis—the same fundamental idea—but each interprets and labels it according to its own methodology and the goal it seeks to achieve.

How Do Different Schools of Thought View the Cosmic Record? What Names Do They Give It?

📌 Islam and the Abrahamic Religions:
The Preserved Tablet (al-Lawh al-Mahfuz) is an eternal divine record in which everything is written—from the creation of the universe to the tiniest details of all beings and their destinies.
Only God has access to this record.
It encompasses the past, present, and future. However, God may grant select prophets and saints partial access, especially concerning the future, as affirmed in the Qur’an:
“Knower of the unseen, and He does not disclose His unseen to anyone * except to a messenger whom He has approved.”
(Surah al-Jinn, verses 26–27)

Thus, in Abrahamic religions, everything is predestined by God from the beginning, as mentioned in the verse:
“Say, nothing will happen to us except what Allah has written for us. He is our Protector. And upon Allah let the believers rely.”
(Surah al-Tawbah, verse 51)

This, of course, is a complicated issue within Abrahamic faiths, as the claim that everything is predestined implies that humans are not free in their actions, and that everything is already written—a notion that contradicts religious concepts of freedom and choice.
But this is not our subject here.

📌 Spiritual Religions:
Akashic Records is a concept found in Vedic and Hindu traditions, and in some modern Western spiritual beliefs influenced by Buddhism.
The word “Akasha” means “ether” or “the subtle essence” in Sanskrit.

These records are believed to be a non-material library containing all experiences, thoughts, and emotions that any being in the universe has ever gone through.
Believers claim that certain individuals can “access” these records through meditation or spiritual enlightenment to uncover insights about themselves, others, or even past lives.

It is said that these records contain the past, the present, and potential futures—not a fixed future, but probabilities, based on the individual’s current energy or state.

📌 In Philosophy:
The concept of the Universal Mind is often used to express the idea that the entire universe is composed of thoughts materialized into form.
It is believed that the universe itself has a mind that retains everything that has happened, is happening, and could happen—every possibility that might unfold or exist.

📌 In Psychology:
The unconscious is considered a space where one can access a kind of “memory” containing past experiences.
Access may occur through deep meditative states, elevated awareness, dreams, daydreams, or even through hypnosis.
It is believed that the unconscious mind holds not only personal memories but also the experiences of others—those the person has met, observed, or interacted with in any way.

📌 In Experimental Science:
The concept of material memory is used to describe how every event leaves a trace in matter itself.
It is believed that matter retains a memory of everything that happens within it. Some link this idea to quantum mechanics, energy, or information fields.

According to this concept, we may be able to access such memory through tools, scientific inventions, and physical analysis devices—allowing us to understand many events that occurred in the past.
It is also believed that every action, sound, or physical event leaves a recording within matter itself—whether in genes or as visual or audio imprints.

In the future, it’s thought that we might be able to “see” past events as if watching a recorded film—thanks to advancements in experimental and scientific methods.

The Concept of Ether: The Medium Between Being and Nonbeing

The concept of ether has evolved across the ages—shifting between philosophy, science, and gnosis.

In ancient science, ether was believed to be a material medium that carried light and electromagnetic waves. But Einstein’s theory of relativity dismissed this idea after proving that light does not require a medium to travel. It was replaced by the concept of spacetime, which is not traditional ether but a fabric combining space and time that bends under gravity.

In gnostic and mystical thought, however, ether is not seen as a mere physical medium. It is considered the very foundation of current existence, a bridge between being and nonbeing—a connector between the two realms: the realm of existence and the realm of nothingness.

It is believed to contain information about the past and the future, referred to as the Akashic Records, which can be accessed through meditation and elevated states of consciousness.

In this context, ether is neither “being” nor “nonbeing”—but rather the means through which human beings can connect to all that has been, all that is, and all that may be.

While modern science has abandoned the classical concept of ether, gnosis still regards it as a vital source of knowledgeand a key to unlocking the secrets of existence.

The Language of Symbol and Experience in Raw Gnosis

Now that we have understood the three types of gnostics:

• The self-taught gnostic
• The learned gnostic
• The experiential gnostic

And we’ve explored the sources of knowledge, namely:

• Personal and internal awareness
• Transmitted or instructed knowledge
• Elevated access to existential memory

Let us return to the example story that represents the experience of the experiential gnostic.

This kind of gnostic is someone who has elevated himself, who has seen what others have not, and who has directly experienced the higher realms of consciousness.
Such individuals do not speak from emptiness—they convey what they have lived, usually to students they trust, and they often rely on symbols and allusions, found in their poetry or folk proverbs, rather than directly attributing the words to themselves.

That’s why we frequently hear them say things like: “It was said to me,” “They said,” “I heard…”
This is not due to ignorance or imitation, but rather out of humility, because they consider the experience too vast to be confined to one person.

Even if they have heard or learned certain things, they never accept them blindly—they only transmit what they have personally tested and verified. Hence, when they speak, it is with certainty, not repetition.

In trying to convey his experience, the experiential gnostic often uses a symbolic and metaphorical language rooted in his own environment and conceptual framework, in order to bring the image closer to those who have not witnessed what he has seen.

• When he sees the sea, for example, he might say: “There is water like the desert,” using an image familiar to someone from a desert background.
• When he sees rivers, he might say: “There’s a source of water that slithers like a snake,” embodying the motion of water in a form familiar from the wild.
• He might describe forests as: “Great oases that cover the desert and block the sunlight,”
• Or hills and mountains as: “Pillars or stones made of grains of sand that obscure the view and veil part of the sky,”
  All to make the strange more familiar.

Through their deep experiences and elevated awareness, gnostics come to understand that what they see in those higher realms is entirely foreign to what they know or live in their daily lives.
That’s why—with time and repeated experience—they learn to express their visions and thoughts through flexible symbols and signs that open wide the doors of understanding, without being trapped by details that might later contradict what is discovered or more deeply understood.

This capacity for symbolic description is at the heart of what is called “raw gnosis”—that is, authentic, sincere gnosis, which conveys meaning deeply without being confined by superficial expressions or conventional phrases.

For this reason, the master gnostic teaches his closest disciple the principle:
“A parable is meant to be struck, not measured against.”
In other words, a symbol is open to interpretation,
whereas the distant student remains a prisoner of the literal, clinging to the outer shell, oblivious to the core of true knowledge.

What the gnostic of the highest rank says—what he teaches based on his existential visions and experiences—often leaves a profound impression on the hearts and minds of his students, or anyone who encounters his words.
The meanings he shares, even when encrypted or symbolic, awaken in them a sense of sincerity and a drive to seek.

Each of them then follows his own path, trying to understand those signs, simplify them, or rephrase them in ways that can reach a broader audience.
In this way, the gnostic becomes a powerful catalyst for the advancement and transmission of knowledge—not as static information, but as a living force that inspires, awakens, and drives others to embark on their own path of discovery.

So when the raw gnostic says something like:
“Beyond our world, or far from us, or behind us, there lies a desert made of water”
—he is not offering mere poetic imagery or mysterious language. He is conveying a real experience he lived during his existential ascent.
He is describing oceans that he saw, but doing so in a language that speaks to a familiar world for those around him—
where “desert” symbolizes vastness, and “water” symbolizes a new and unfamiliar nature beyond his native environment.

From Symbol to Reality: How the Gnostic Idea Spreads

But how does such a statement reach the general public?
Here begins the journey of the idea—its paths to survival and transformation into shared knowledge:

• The scholar or educated individual, who understands the gnostic’s symbolism, rephrases the statement into a scientific or intellectual form that resonates with the public.
  He might say: “There may be vast stretches of water beyond the horizon,” thereby preserving the essence of the idea and presenting it in terms more palatable to collective understanding.
• The poet or storyteller might pass on the phrase as it is, or embed it in a symbolic tale or oral epic. Over time, it becomes part of popular memory and folklore, handed down through generations.
• The spiritualist or contemplative receives the statement as it is and turns it into a portal for meditation and personal experience. He seeks to ascend internally and discover for himself what the gnostic meant.
• As for the general public, they may not grasp the precise meaning, but the phrase remains in their minds as a strange proverb or cryptic wisdom, preserved until a time or person comes along who understands it—or until reality itself proves it.
• Prophets, messengers, and deceivers often take the gnostic idea and build a religious or mythological narrativearound it.
  They use it to persuade people to follow them, often tying it to salvation after death or to paradise, making access to it conditional upon faith and obedience.
• Thinkers approach the idea from a rational angle.
  They ask questions like: “Is it actually possible to turn a desert into water?”
  Then they propose scientific theories or hypothetical models to explain or apply the idea.
• Philosophers dive into the symbol itself.
  They pose the existential question:
  “Is a desert made of water a reality or a metaphor?”
  Is it a future hope or a description of a deeper state of being?
  They delve into the profound meaning of the concept.
• Writers and novelists weave entire imaginary worlds and symbolic tales from the idea.
  They create characters, names, and kingdoms, turning it into a narrative medium that blends reality with fantasy.
• Artists express the idea through color, form, sculpture, and music.
  They transform the abstract thought into a visual or auditory emotion, making it tangible through art.
• Researchers and explorers treat the idea as a genuine motivator for inquiry.
  They set out to explore seas and oceans, believing that the gnostic was not hallucinating, but pointing to something real.
  And even though reality may not precisely match the description, the core of the idea is realized and proven.

And so, the gnostic’s phrase lives on—moving between minds and hearts, shifting in form and interpretation—until the moment of truth is unveiled.
Only then do people realize that what was once said long ago, under the metaphor “a desert made of water,” was in fact a primitive description of something now known and tangible: the sea.

Religion as an Interpretation of Gnosis: From Lived Experience to Sacred Text

Why was this information about gnosis and the gnostics mentioned?

The answer is: so that you may first understand that gnostic interpretations have no inherent absolute value—and that is precisely what all religions do.
Religions and sectarian doctrines are, in truth, nothing more than interpretations of raw gnostic ideas, framed for a specific people, in a specific place and time.

Religion is a temporary interpretation made digestible for the general public.
Yet, over time, it becomes a lie—especially once experimental science exposes it.

But since these religions carry the label of “divine revelation”—which is the greatest lie of all—they are treated as absolute sources of authority.

Revelation is the first tool that messengers use to convince the general public that what they say is true—because it is supposedly delivered from a god, or a lord, descending from the heavens.
But in reality, it is merely a temporary and time-bound interpretation of what the gnostics arrived at through their own mystical experience.

In other words, the god spoken of in religions is, in fact, that high-ranking gnostic who lived and died in obscurity.

This interpretation is then deemed sacred—an absolute truth believed to originate from a power higher than man, a power that knows all.

Of course, this sacredness, with which religious texts are coated, transforms them into “truths” that are nearly impossible to question or dismantle, even in the face of empirical scientific evidence.

In many cases, religious texts are reinterpreted again to make them align with scientific discoveries, which is then framed as a divine miracle.

When in truth, the raw gnostic idea—not the religious text—is the real human miracle.

Gnosis—or gnosis in its original, mystical form—holds that the real truth is that which we, as individuals, come to believe in.
Meanwhile, general truth is tied to the time, place, and level of knowledge of the society we live in.
As for absolute truth, it is what has been proven by material experimental science—and it evolves with time, becoming stronger as scientific experiments continue.

Through empirical science, we gradually approach the truth as it truly is.

Gnosis and the Contemporary World: Toward Intellectual Liberation from Religious Constraint

Gnosis holds that the most important thing is to have a theory that helps us understand what has happened, even if it is incomplete.
What matters is progress toward something better.

As for religious narratives, which often no longer fit with our time or our future, they might have been suitable in the past—or for certain people who lack the capacity for intellectual and psychological liberation.
But they cannot be considered valid for a civilized and human society in the modern world.

According to gnosis, religions are directed at individuals who remain in underdeveloped intellectual and psychological stages,
people who lack the courage or the knowledge to free themselves from their chains.
These individuals are like a herd—you cannot expect from them more than what they are. And we must deal with them realistically.

As for the religious leaders and clerics, they live off their followers.
Their lives continue thanks to these adherents,
who cannot live without religion.