Kenogaia (A Gnostic Tale)

a Jules Vernes-ian adventure for modern mystics

Two years ago, I re-read The Chronicles of Narnia for a book club. And while it still has some wonderful images, Narnia disappointed me this time around as sloggish at times, and even occasionally off-putting. A mostly-absent God who only visits Narnia every few centuries now seems more deistic than Christian, the total separation of creature and Creator seems myopic and dogmatic, and its disinterest in peacemaking and justice betrays a missed opportunity.

Cover of Kenogaia (A Gnostic Tale)

This time, decades after I had left my youthful Fundamentalism behind, I wished that Narnia had a deeper spirituality. Fortunately, David Bentley Hart’s Kenogaia (A Gnostic Tale), seems to fit that YA-spiritual-adventure space in my heart much better than Narnia now.

Kenogaia is the world where 13-year-old Michael Ambrosius is growing up, a fantastic realm reminiscent of a Jules Vernes-ian Europe, but with distinctive and otherworldly technology. Electricity remains undiscovered and land travel is limited to carriages, but manipulation of wind, air, and minerals has resulted in “anemophones” which enable people to speak across distances, aerial barges for travel and transport, and “phosphorions” give artificial light, among many other inventions.

By far the most different feature is Kenogaian astronomy (“ouranomony”); not only do its people believe that the moons, sun, and planets travel across the sky in transparent spheres as we used to imagine, but they know it as a simple fact: Kenogaians can plainly see the gears that move the spheres, and so praise the “Great Artisan” for his handiwork, broken sprockets and all.

The story opens with Michael’s father confiding to his son a seemingly impossible discovery: a new star is rapidly approaching Kenogaia. Given the nature of the spheres, this cannot be, but his illegal telescope confirms his observations, and he charges Michael to keep this discovery strictly secret, since in Kenogaia, knowledge and belief are controlled by an authoritarian fusion of science, religion, and psychology, and those who diverge too much from established thinking live in dread of being imprisoned and subjected to the horrors of “therapy.”

That same evening, Michael’s father is arrested, and soon Michael learns that the “star” is bringing a mysterious visitor to Kenogaia.  This visitor, Oriens, appears as a child from an even stranger world. Michael and his friend Laura commit themselves to protecting and aiding Oriens while they also search for Michael’s father and Laura’s parents, who have disappeared fleeing the authorities.

Hart’s novel is loosely inspired by a beautiful poem, The Hymn of the Pearl, found in The Acts of Thomas, an early gnostic Christian writing (not to be confused with the Gospel of Thomas). A flowing translation of the entire poem (presumably by Hart himself) is presented as epigraphs for the major parts of the book. The Hymn of the Pearl tells of a child’s journey to a strange land to seek a stolen, priceless pearl and return it to his homeland. Hart skillfully uses the essence of the journey as foundation of the plot, and avoids the temptation of trying to use Pearl too literally. 

Kenogaia‘s spirituality resonated deeply with me, and some images are going to inspire me for a long time. I believe anyone already on a mystical path will appreciate the rich and profound spiritual themes here.

But Kenogaia is not at all dry. Hart’s wit and humor counterbalances the adventure in delightful ways. A comical police briefing made me laugh out loud, and reminded me of Monty Python at their best. Hart uses his vast vocabulary to skewer villainous and arrogant authorities to great effect. Those who are familiar with his command of arcane words from his lectures and interviews might wonder if this truly is “a young adult fantasy novel,” but anyone who’s cultivated a love for reading science-fiction or fantasy, young or old, should be able to surf the sentences, and many readers will find the language as delightful as I did.

That said, Kenogaia does have some flaws. Two minor nits are that Michael seems too mature and eloquent to be a thirteen-year-old (their years resemble ours), and Laura has very little to do.

That I feel Kenogaia needs more editing is a different matter. Its 420 pages are printed in a smaller-than-usual type; it would be about 500 pages in a more typical size, and its story does not support that amount of verbiage.  Many huge descriptive paragraphs could be trimmed. And overuse of cross-cutting in describing action scenes often fragments them to confusion, inundating the reader with tsunamis of detail. Editing—that dying art of eliminating the good to illuminate the best—could turn Kenogaia from a delightful experience to an unforgettable one.

But in spite of these quibbles, I read Kenogaia in a few days, and actually found it hard to put down, which I haven’t been able to say about any fiction I’ve read since I read Neal Stephenson’s Snow Crash last year. Kenogaia is simply compelling, and it satisfies like a great first meal at a new restaurant. I hope this book finds much wider readership. If you like spiritual SF, you’re going to enjoy Kenogaia.

 DBH, if you’re reading this, thank you for your beautiful work. May this “pneumatagogue” fly!

Kenogaia (A Gnostic Tale) David Bentley Hart, Angelico Press, 2021

Thomas Merton Square

The Louisville Metro Council last month named the intersection of 4th and Muhommad Ali Blvd. “Thomas Merton Square,” in honor of Fr. Thomas Merton’s epiphany.  To my knowledge, this is the only occasion of any government recognizing an event related to awakening. The occasion was reported in the Lousville Courier-Journal, .with some excellent writing that actually understood Merton and the meaning of his experience.

As Carl McColman at The Website of Unknowing observed: “It’s rather neat to see a landmark named in honor of a mystical experience!” I’ll say! And I’ve never seen a secular newspaper report so well the meaning of a mystical experience. The times, they are a-changin’! Thanks, Carl, for letting us  know about this wonderful news!

Demiurge

Sometimes I think I really must be mad for keeping this blog. Not just because I’m trying to write about what can’t be written, but to do it publicly! Yet, when I feel that no one can possibly understand what I’m saying, seems to be when people understand me best. It’s strange, but freeing. So here’s a teensy story about something I did recently and what I learned from it.

On New Year’s Eve, I happily cursed "God." (And happily told him I loved him too, but that’s another story.) What was interesting was the rightness I immediately felt about it. For I while, I considered this the union of opposites, yin and yang, action and rest, blessing and blasphemy. God encompasses all, nicht wahr? But the word Demiurge came to mind soon after.

What was the "God" I lost when I had the "empty holodeck" experience?

What was the "God" I wanted to be free of?

What was the "God" Meister Eckhart prayed God to destroy?

If there’s one useful concept from Gnosticism that applies to those on the path today, it might be the Demiurge, though not in a literalistic way as many of the Gnostics apparently did. Gnostics believed there was a false God, the Demiurge, who erroneously thought himself the Source of all, and who demanded worship and sacrifice. Christ came to show us the way to the Father and escape the Demiurge. There’s something to that… False gods are the greatest bane to humanity. All concepts of God tend to be Demiurge.

Cast off concepts of God, and what is left? Nothing that can be imagined, nothing that can be named, but only what is always there, all the time.

It’s easy to show (facetiously, at least) that atheists and monotheists and Zennists believe in exactly same true Creator.

Atheist: God doesn’t exist. (Nothing created the Universe)
Theist: What came before God? Nothing. (Nothing is the ultimate Source).
Zennist: Emptiness is the true nature of everything. (Nothing is ultimate reality.)

There something about that Nothing. Even atheists, monotheists, and Zen practitioners can see that Nothing or No-thing is the real Power, the real One, ever-present, and with all the power to make Everything appear. Images and forms, mental or physical, are not that.

The God who can be cursed
Is not the eternal God
(with apologies to Lao Tzu)