In the modern world, Gnosticism takes immanentizing forms as in the case of Marxism. Voegelin notes that while the Gnostics tend to make a claim to special knowledge through intuitions of an intellectual kind, their claims can also take emotional or volitional forms. For instance, an emotional gnostic can make a claim that he has grasped the truth through the feelings of his heart, or a volitional gnostic may assert that his own will in perfectly attuned to the will of God and therefore his insights and wishes are a revelation of God’s will.
Here’s an excerpt from Voegelin’s The New Science of Politics:
The attempt at immanentizing the meaning of existence is fundamentally an attempt at bringing our knowledge of transcendence into a firmer grip than the cognitio fidei, the cognition of faith, will afford; and Gnostic experiences offer this firmer grip in so far as they are an expansion of the soul to the point where God is drawn into the existence of man. This expansion will engage the various human faculties; and, hence, it is possible to distinguish a range of Gnostic varieties according to the faculty which predominates in the operation of getting this grip on God. Gnosis may be primarily intellectual and assume the form of speculative penetration of the mystery of creation and existence, as, for instance, in the contemplative gnosis of Hegel or Schelling. Or it may be primarily emotional and assume the form of an indwelling of divine substance in the human soul, as, for instance, in paracletic sectarian leaders. Or it may be primarily volitional and assume the form of activist redemption of man and society, as in the instance of revolutionary activists like Comte, Marx, or Hitler. (Page 124)According to Voegelin, the gnostic feels a sense of alienation from his present world and pines for a deliverance from it. The deliverance can only come from a transformation of the aspirant or of his world.