Since Gnostic studies have substantially progressed in recent years, no one would make the naive mistake -as in the past- of ascribing the Gnostic teachings to an exclusive spiritual tendency.
Although we must certainly take into account the Hellenistic, Oriental elements of any
Gnostic system, and the ones coming from Persia, Mesopotamis, Syria, India, Palestine, Egypt, etc., we cannot ignore the Gnostic principles present in Zapotecs, Mayans, Chibchas, Incas, Quechuas, and others, in Pre-Columbian America.
Frankly speaking, let us say that Gnosis is a very natural function of the Consciousness; it is a 'philosophia perennis et universalis'.
Gnosticism is certainly the knowledge of divine mysteries that illuminates and this is reserved for an elite.
The word Gnosicism conveys, in its grammatical structure, the idea related to systems or currents dedicated to the study of Gnosis.
Gnosticism implies a set of clear, coherent and precise elements, which can be verified throughout the mystical, direct experience: the curse from a scientific and philosophical viewpoint; Adam and Eve of the Hebrew Genesis; the original sin and the departure from Paradise; the mystery of the Nahua Lucifer; the death of the self; the creative powers; the essence of the Salvator Salvandus; the sexual mysteries; the Inner Christ; the Igneous Serpent of our magical powers; the descent to the infernos; the return to Eden, and Mephistopheles’ gift.
Only the Gnostic doctrines that comprise the ontological, theological and anthropological foundations cited above, are part of the authentic Gnosticism. Gnosticism is a religious process that is inner, natural and profound.
It is authentic and profound esoterism that develops from instant to instant with very vivid mystical experiences, its own doctrine and ritual.
It is an extraordinary doctrine, which fundamentally adopts mythical, and sometimes, mythological form.
It is ineffable and magical liturgy, which provides vivid information to the superlative consciousness of the Being.
The inner most feeling of the person or the Being correlates this knowledge.
The raison d’etre of the Being is the very same Being. Only the Being can know himself. The being, therefore knows himself in Gnosis.
The Being –when he redeems and knows himself- is Self-Gnosis. The latter, in and of itself, is GNOSIS.