The first essential characteristic of Gnosticism was introduced above: Gnosticism asserts that "direct, personal and absolute knowledge of the authentic truths of existence is accessible to human beings," and that the attainment of such knowledge is the supreme achievement of human life. Gnosis, remember, is not a rational, propositional, logical understanding, but a knowing acquired by experience. The Gnostics were not much interested in dogma or coherent, rational theology--a fact which makes the study of Gnosticism particularly difficult for individuals with "bookkeeper mentalities". (Perhaps for this very same reason, consideration of the Gnostic vision is often a most gratifying undertaking for persons gifted with a poetic ear.) One simply cannot cipher up Gnosticism into syllogistic dogmatic affirmations. The Gnostics cherished the ongoing force of divine revelation--Gnosis was the creative experience of revelation, a rushing progression of understanding, and not a static creed. Carl Gustav Jung, the great Swiss psychologist and a life-long student of Gnosticism in its various historical permutations, affirms,
we find in Gnosticism what was lacking in the centuries that followed: a belief in the efficacy of individual revelation and individual knowledge. This belief was rooted in the proud feeling of man's affinity with the gods....
In his recent popular study, The American Religion, Harold Bloom suggests a second characteristic of Gnosticism that might help us conceptually circumscribe its mysterious heart. Gnosticism, says Bloom, "is a knowing, by and of an uncreated self, or self-within-the self, and [this] knowledge leads to freedom...."9 Primary among all the revelatory perceptions a Gnostic might reach was the profound awakening that came with knowledge that something within him was uncreated. The Gnostics called this "uncreated self" the divine seed, the pearl, the spark of knowing: consciousness, intelligence, light. And this seed of intellect was the self-same substance of God, it was man's authentic reality; it was the glory of humankind and the divine alike. If woman or man truly came to gnosis of this spark, she understood that she was truly free: Not contingent, not a conception of sin, not a flawed crust of flesh, but the stuff of God, and the conduit of God's immanent realization. There was always a paradoxical cognizance of duality in experiencing this "self-within-a-self". How could it not be paradoxical: By all rational perception, man clearly was not God, and yet in essential truth, was Godly. This conundrum was a Gnostic mystery, and its knowing was their greatest treasure.