swamp
Postavlja se pitanje koji motiv bog ima da učini išta. Bog je svemoguć i zna da može bilo što stvoriti, tako da mu to ništa ne predstavlja izazov i nema smisla. Također nema nikakvih ljudskih poriva i nagona. Zašto je onda stvorio svijet?
Odgovor je da za boga postoji samo jedna stvar za koju ne zna kako će završiti i koja mu predstavlja izazov - da uništi samog sebe. Svemir su ostatci boga..
Slično (iako je Adams tu ubacio dobru dozu nihilizma prošloga stoljeća) su pisali i autori zbirke Nag Hammadi. Sve redom veliki gnostici čija su djela i mišljenja balansirala na rubu hereze. Jednom kada je crkva istu dokrtinu uvela (tj. herezu), naredivši svima uništenje 'indoktriniranih' rukopisa, neki su bili sačuvani da bi bili otkriveni tek 1945 godine. Velika kozmička pravda ;-)
Više o tome: http://www.gnosis.org/naghamm/nhlintro.html
Uglavnom, puno rukopisa pronađenih tamo temelji se na gnostičkim učenjima
Valentina (Valentinus) iz 2.st.
Najljepše (IMHO) i najzanimljivije shvaćanje kozmologije leži dijelom opisano u citatu:
"The often-debated cosmogony of Valentinus might be most profitably understood as being based on a single existential recognition, which might be summarized thus: Something is wrong. Somewhere, somehow, the fabric of being at the existential level of human functioning has lost its integrity. We live in a system which is lacking in essential integrity, and thus is defective. So-called orthodox Christians as well as Jews recognize that there is a certain "wrongness" in human existence, but they account for it chiefly in terms of the effects of human sin, original or other. Jews and Christians hold that whatever is wrong with the world and human existence is the result of human disobedience to the creator. This means, that all evil, discomfort, and terror in our lives and in history are somehow our fault. A great cosmic statement of "Mea Culpa" runs through this world view, which permanently affixes to the human psyche an element of titanic guilt. Valentinus, in opposition to this guilt-ridden view of life, held that the above-noted defect is not the result of our wrongdoing, but is inherent in the system of existence wherein we live and move and have our being. Moreover, by postulating that creation itself is lacking in integrity, Valentinus not only removes the weight of personal and collective guilt from our shoulders but also points to the redemptive potential resident in the soul of every human being.
Humans live in an absurd world that can be rendered meaningful only by Gnosis, or self-knowledge. When referring to the myth of the creation of the world by a god, Valentinus shifts the blame for the condition of cosmic defect from humanity to creative divinity. That God the creator could be at fault in anything is of course tantamount to blasphemy in the eyes of the orthodox. What we need to recognize, however, is that Valentinus does not view the creator with the worshipful eyes of the Judeo-Christian believer, but rather sees the creator - along with other divinities - as a mythologem. Much evidence could be adduced to demonstrate this, but one must suffice here, taken from the
Gospel of Philip:
God created man and man created God. So is it in the world. Men make gods and they worship their creations. If would be fitting for the gods to worship men. (Logion 85: 1-4)"
ops:"> , zato iz pristojnosti kažem ne hvala! 
"> Evo nama još jednog bisera koji misli kako internet postoji samo radi pornografije i foruma... Ts, ts, mali_ivice, to nisam očekivao od tebe! 