The Nag Hammadi Scriptures Library-Codex I (The Jung Codex)

The Nag Hammadi Library

The Prayer of the Apostle Paul

Translation by Dieter Mueller

(Approximately two lines are missing.)

… your light, give me your mercy! My Redeemer, redeem me, for I am yours; the one who has come forth from you. You are my mind; bring me forth! You are my treasure house; open for me! You are my fullness; take me to you! You are (my) repose; give me the perfect thing that cannot be grasped!

I invoke you, the one who is and who pre-existed in the name which is exalted above every name, through Jesus Christ, the Lord of Lords, the King of the ages; give me your gifts, of which you do not repent, through the Son of Man, the Spirit, the Paraclete of truth. Give me authority when I ask you; give healing for my body when I ask you through the Evangelist, and redeem my eternal light soul and my spirit. And the First-born of the Pleroma of grace — reveal him to my mind!

Grant what no angel eye has seen and no archon ear (has) heard, and what has not entered into the human heart which came to be angelic and (modelled) after the image of the psychic God when it was formed in the beginning, since I have faith and hope. And place upon me your beloved, elect, and blessed greatness, the First-born, the First-begotten, and the wonderful mystery of your house; for yours is the power and the glory and the praise and the greatness for ever and ever. Amen.

The Nag Hammadi Library
The Apocryphon of James
translated by Francis E. Williams

James writes to […]: Peace be with you from Peace, love from Love, grace from Grace, faith from Faith, life from Holy Life!

Since you asked that I send you a secret book which was revealed to me and Peter by the Lord, I could not turn you away or gainsay (?) you; but I have written it in the Hebrew alphabet and sent it to you, and you alone. But since you are a minister of the salvation of the saints, endeavor earnestly and take care not to rehearse this text to many – this that the Savior did not wish to tell to all of us, his twelve disciples. But blessed will they be who will be saved through the faith of this discourse.

I also sent you, ten months ago, another secret book which the Savior had revealed to me. Under the circumstances, however, regard that one as revealed to me, James; but this one … [untranslatable fragments]

… the twelve disciples were all sitting together and recalling what the Savior had said to each one of them, whether in secret or openly, and putting it in books – But I was writing that which was in my book – lo, the Savior appeared, after departing from us while we gazed after him. And five hundred and fifty days since he had risen from the dead, we said to him, “Have you departed and removed yourself from us?” But Jesus said, “No, but I shall go to the place from whence I came. If you wish to come with me, come!”

They all answered and said, “If you bid us, we come.”
He said, “Verily I say unto you, no one will ever enter the kingdom of heaven at my bidding, but (only) because you yourselves are full. Leave James and Peter to me, that I may fill them.” And having called these two, he drew them aside and bade the rest occupy themselves with that which they were about.

The Savior said, “You have received mercy …
(7 lines missing)
Do you not, then, desire to be filled? And your heart is drunken; do you not, then, desire to be sober? Therefore, be ashamed! Henceforth, waking or sleeping, remember that you have seen the Son of Man, and spoken with him in person, and listened to him in person. Woe to those who have seen the Son of Man; blessed will they be who have not seen the man, and they who have not consorted with him, and they who have not spoken with him, and they who have not listened to anything from him; yours is life! Know, then, that he healed you when you were ill, that you might reign. Woe to those who have found relief from their illness, for they will relapse into illness. Blessed are they who have not been ill, and have known relief before falling ill; yours is the kingdom of God. Therefore, I say to you, ‘Become full, and leave no space within you empty, for he who is coming can mock you.”

Then Peter replied, “Lo, three times you have told us, ‘Become full’; but we are full.”
The Savior answered and said, “For this cause I have said to you, ‘Become full,’ that you may not be in want. They who are in want, however, will not be saved. For it is good to be full, and bad to be in want. Hence, just as it is good that you be in want and, conversely, bad that you be full, so he who is full is in want, and he who is in want does not become full as he who is in want becomes full, and he who has been filled, in turn attains due perfection. Therefore, you must be in want while it is possible to fill you, and be full while it is possible for you to be in want, so that you may be able to fill yourselves the more. Hence, become full of the Spirit, but be in want of reason, for reason the soul; in turn, it is (of the nature of) soul.”

But I answered and said to him, “Lord, we can obey you if you wish, for we have forsaken our fathers and our mothers and our villages, and followed you. Grant us, therefore, not to be tempted by the devil, the evil one.”
The Lord answered and said, “What is your merit if you do the will of the Father and it is not given to you from him as a gift while you are tempted by Satan? But if you are oppressed by Satan, and persecuted, and you do his (i.e., the Father’s) will, I say that he will love you, and make you equal with me, and reckon you to have become beloved through his providence by your own choice. So will you not cease loving the flesh and being afraid of sufferings? Or do you not know that you have yet to be abused and to be accused unjustly; and have yet to be shut up in prison, and condemned unlawfully, and crucified reason, and buried as I myself, by the evil one? Do you dare to spare the flesh, you for whom the Spirit is an encircling wall? If you consider how long the world existed you, and how long it will exist after you, you will find that your life is one single day, and your sufferings one single hour. For the good will not enter into the world. Scorn death, therefore, and take thought for life! Remember my cross and my death, and you will live!”

But I answered and said to him, “Lord, do not mention to us the cross and death, for they are far from you.”
The Lord answered and said, “Verily, I say unto you, none will be saved unless they believe in my cross. But those who have believed in my cross, theirs is the kingdom of God. Therefore, become seekers for death, like the dead who seek for life; for that which they seek is revealed to them. And what is there to trouble them? As for you, when you examine death, it will teach you election. Verily, I say unto you, none of those who fear death will be saved; for the kingdom belongs to those who put themselves to death. Become better than I; make yourselves like the son of the Holy Spirit!”

Then I asked him, “Lord, how shall we be able to prophesy to those who request us to prophesy to them? For there are many who ask us, and look to us to hear an oracle from us.”
The Lord answered and said, “Do you not know that the head of prophecy was cut off with John?”
But I said, “Lord, can it be possible to remove the head of prophecy?”
The Lord said to me, “When you come to know what ‘head’ means, and that prophecy issues from the head, (then) understand the meaning of ‘Its head was removed.’ At first I spoke to you in parables, and you did not understand; now I speak to you openly, and you (still) do not perceive. Yet, it was you who served me as a parable in parables, and as that which is open in the (words) that are open.

“Hasten to be saved without being urged! Instead, be eager of your own accord, and, if possible, arrive even before me; for thus the Father will love you.”

“Come to hate hypocrisy and the evil thought; for it is the thought that gives birth to hypocrisy; but hypocrisy is far from truth.”

“Do not allow the kingdom of heaven to wither; for it is like a palm shoot whose fruit has dropped down around it. They (i.e., the fallen fruit) put forth leaves, and after they had sprouted, they caused their womb to dry up. So it is also with the fruit which had grown from this single root; when it had been picked (?), fruit was borne by many (?). It (the root) was certainly good, (and) if it were possible for you to produce the new plants now, would find it.”

“Since I have already been glorified in this fashion, why do you hold me back in my eagerness to go? For after the labor, you have compelled me to stay with you another eighteen days for the sake of the parables. It was enough for some to the teaching and understand ‘The Shepherds’ and ‘The Seed’ and ‘The Building’ and ‘The Lamps of the Virgins’ and ‘The Wage of the Workmen’ and the ‘Didrachmae’ and ‘The Woman.'”

“Become earnest about the word! For as to the word, its first part is faith; the second, love; the third, works; for from these comes life. For the word is like a grain of wheat; when someone had sown it, he had faith in it; and when it had sprouted, he loved it, because he had seen many grains in place of one. And when he had worked, he was saved, because he had prepared it for food, (and) again he left (some) to sow. So also can you yourselves receive the kingdom of heaven; unless you receive this through knowledge, you will not be able to find it.”

“Therefore, I say to you, be sober; do not be deceived! And many times have I said to you all together, and also to you alone, James, have I said, ‘Be saved!’ And I have commanded you to follow me, and I have taught you what to say before the archons. Observe that I have descended and have spoken and undergone tribulation, and carried off my crown after saving you. For I came down to dwell with you, so that you in turn might dwell with me. And, finding your houses unceiled, I have made my abode in the houses that could receive me at the time of my descent.”

“Therefore, trust in me, my brethren; understand what the great light is. The Father has no need of me, – for a father does not need a son, but it is the son who needs the father – though I go to him. For the Father of the Son has no need of you.”

“Hearken to the word, understand knowledge, love life, and no one will persecute you, nor will anyone oppress you, other than you yourselves.”

“O you wretches; O you unfortunates; O you pretenders to the truth; O you falsifiers of knowledge; O you sinners against the Spirit: can you still bear to listen, when it behooved you to speak from the first? Can you still bear to sleep, when it behooved you to be awake from the first, so that the kingdom of heaven might receive you? Verily, I say unto you, had I been sent to those who listen to me, and had I spoken with them, I would never have come down to earth. So, then, be ashamed for these things.”

“Behold, I shall depart from you and go away, and do not wish to remain with you any longer, just as your yourselves have not wished it. Now, therefore, follow me quickly. This is why I say unto you, ‘For your sakes I came down.’ You are the beloved; you are they who will be the cause of life in many. Invoke the Father, implore God often, and he will give to you. Blessed is he who has seen you with Him when He was proclaimed among the angels, and glorified among the saints; yours is life. Rejoice, and be glad, as sons of God. Keep his will, that you may be saved; accept reproof from me and save yourselves. I intercede on your behalf with the Father, and he will forgive you much.”

And when we had heard these words, we became glad, for we had been grieved at the words we have mentioned before. But when he saw us rejoicing, he said, “Woe to you who lack an advocate! Woe to you who stand in need of grace! Blessed will they be who have spoken out and obtained grace for themselves. Liken yourselves to foreigners; of what sort are they in the eyes of your city? Why are you disturbed when you cast yourselves away of your own accord and separate yourselves from your city? Why do you abandon your dwelling place of your own accord, making it ready for those who want to dwell in it? O you outcasts and fugitives, woe to you, for you will be caught! Or do you perhaps think that the Father is a lover of mankind, or that he is won over without prayers, or that he grants remission to one on another’s behalf, or that he bears with one who asks? – For he knows the desire, and also what it is that the flesh needs! – (Or do you think) that it is not this (flesh) that desires the soul? For without the soul, the body does not sin, just as the soul is not saved without the spirit. But if the soul is saved (when it is) without evil, and the spirit is also saved, then the body becomes free from sin. For it is the spirit that raises the soul, but the body that kills it; that is, it is it (the soul) which kills itself. Verily, I say unto you, he will not forgive the soul the sin by any means, nor the flesh the guilt; for none of those who have worn the flesh will be saved. For do you think that many have found the kingdom of heaven? Blessed is he who has seen himself as a fourth one in heaven!”

When we heard these words, we were distressed. But when he saw that we were distressed, he said, “For this cause I tell you this, that you may know yourselves. For the kingdom of heaven is like an ear of grain after it had sprouted in a field. And when it had ripened, it scattered its fruit and again filled the field with ears for another year. You also, hasten to reap an ear of life for yourselves, that you may be filled with the kingdom!”

“And as long as I am with you, give heed to me, and obey me; but when I depart from you, remember me. And remember me because when I was with you, you did not know me. Blessed will they be who have known me; woe to those who have heard and have not believed! Blessed will they be who have not see, yet have believed!”

“And once more I prevail upon you, for I am revealed to you building a house which is of great value to you when you find shelter beneath it, just as it will be able to stand by your neighbors’ house when it threatens to fall. Verily, I say unto you, woe to those for whose sakes I was sent down to this place; blessed will they be who ascend to the Father! Once more I reprove you, you who are; become like those who are not, that you may be with those who are not.”

“Do not make the kingdom of heaven a desert within you. Do not be proud because of the light that illumines, but be to yourselves as I myself am to you. For your sakes I have placed myself under the curse, that you may be saved.”

But Peter replied to these words and said, “Sometimes you urge us on to the kingdom of heaven, and then again you turn us back, Lord; sometimes you persuade and draw us to faith and promise us life, and then again you cast us forth from the kingdom of heaven.”

But the Lord answered and said to us, “I have given you faith many times; moreover, I have revealed myself to you, James, and you (all) have not known me. Now again, I see you rejoicing many times; and when you are elated at the promise of life, are you yet sad, and do you grieve, when you are instructed in the kingdom? But you, through faith and knowledge, have received life. Therefore, disdain the rejection when you hear it, but when you hear the promise, rejoice the more. Verily, I say unto you, he who will receive life and believe in the kingdom will never leave it, not even if the Father wishes to banish him.”

“These are the things that I shall tell you so far; now, however, I shall ascend to the place from whence I came. But you, when I was eager to go, have cast me out, and instead of accompanying me, you have pursued me. But pay heed to the glory that awaits me, and, having opened your heart, listen to the hymns that await me up in the heavens; for today I must take (my place at) the right hand of the Father. But I have said (my) last word to you, and I shall depart from you, for a chariot of spirit has borne me aloft, and from this moment on, I shall strip myself, that I may clothe myself. But give heed; blessed are they who have proclaimed the Son before his descent, that when I have come, I might ascend (again). Thrice blessed are they who were proclaimed by the Son before they came to be, that you might have a portion among them.”

Having said these words, he departed. But we bent (our) knee(s), I and Peter, and gave thanks, and sent our heart(s) upwards to heaven. We heard with our ears, and saw with our eyes, the noise of wars, and a trumpet blare, and a great turmoil.

And when we had passed beyond that place, we sent our mind(s) farther upwards, and saw with our eyes and heard with our ears hymns, and angelic benedictions, and angelic rejoicing. And heavenly majesties were singing praise, and we, too, rejoiced.

After this again, we wished to send our spirit upward to the Majesty, and after ascending, we were not permitted to see or hear anything, for the other disciples called us and asked us, “What did you hear from the Master. And what has he said to you? And where did he go?”

But we answered them, “He has ascended, and has given us a pledge, and promised life to us all, and revealed to us children (?) who are to come after us, after bidding us love them, as we would be saved for their sakes.”

And when they heard (this), they indeed believed the revelation, but were displeased about those to be born. And so, not wishing to give them offense, I sent each one to another place. But I myself went up to Jerusalem, praying that I might obtain a portion among the beloved, who will be made manifest.

And I pray that the beginning may come from you, for thus I shall be capable of salvation, since they will be enlightened through me, by my faith – and through another (faith) that is better than mine, for I would that mine be the lesser. Endeavor earnestly, then, to make yourself like them, and pray that you may obtain a portion with them. For because of what I have said, the Savior did not make the revelation to us for their sakes. We do, indeed, proclaim a portion with those for whom the proclamation was made – those whom the Lord has made his sons.

The Nag Hammadi Library

The Gospel of Truth

Translated by Robert M. Grant

The gospel of truth is joy to those who have received from the Father of truth the gift of knowing him by the power of the Logos, who has come from the Pleroma and who is in the thought and the mind of the Father; he it is who is called “the Savior,” since that is the name of the work which he must do for the redemption of those who have not known the Father. For the name of the gospel is the manifestation of hope, since that is the discovery of those who seek him, because the All sought him from whom it had come forth. You see, the All had been inside of him, that illimitable, inconceivable one, who is better than every thought.

This ignorance of the Father brought about terror and fear. And terror became dense like a fog, that no one was able to see. Because of this, error became strong. But it worked on its hylic substance vainly, because it did not know the truth. It was in a fashioned form while it was preparing, in power and in beauty, the equivalent of truth. This then, was not a humiliation for him, that illimitable, inconceivable one. For they were as nothing, this terror and this forgetfulness and this figure of falsehood, whereas this established truth is unchanging, unperturbed and completely beautiful.

For this reason, do not take error too seriously. Thus, since it had no root, it was in a fog as regards the Father, engaged in preparing works and forgetfulnesses and fears in order, by these means, to beguile those of the middle and to make them captive. The forgetfulness of error was not revealed. It did not become light beside the Father. Forgetfulness did not exist with the Father, although it existed because of him. What exists in him is knowledge, which was revealed so that forgetfulness might be destroyed and that they might know the Father, Since forgetfulness existed because they did not know the Father, if they then come to know the Father, from that moment on forgetfulness will cease to exist.

That is the gospel of him whom they seek, which he has revealed to the perfect through the mercies of the Father as the hidden mystery, Jesus the Christ. Through him he enlightened those who were in darkness because of forgetfulness. He enlightened them and gave them a path. And that path is the truth which he taught them. For this reason error was angry with him, so it persecuted him. It was distressed by him, so it made him powerless. He was nailed to a cross. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery.

And as for him, them he found in himself, and him they found in themselves, that illimitable, inconceivable one, that perfect Father who made the all, in whom the All is, and whom the All lacks, since he retained in himself their perfection, which he had not given to the all. The Father was not jealous. What jealousy, indeed, is there between him and his members? For, even if the Aeon had received their perfection, they would not have been able to approach the perfection of the Father, because he retained their perfection in himself, giving it to them as a way to return to him and as a knowledge unique in perfection. He is the one who set the All in order and in whom the All existed and whom the All lacked. As one of whom some have no knowledge, he desires that they know him and that they love him. For what is it that the All lacked, if not the knowledge of the Father?

He became a guide, quiet and in leisure. In the middle of a school he came and spoke the Word, as a teacher. Those who were wise in their own estimation came to put him to the test. But he discredited them as empty-headed people. They hated him because they really were not wise men. After all these came also the little children, those who possess the knowledge of the Father. When they became strong they were taught the aspects of the Father’s face. They came to know and they were known. They were glorified and they gave glory. In their heart, the living book of the Living was manifest, the book which was written in the thought and in the mind of the Father and, from before the foundation of the All, is in that incomprehensible part of him.

This is the book which no one found possible to take, since it was reserved for him who will take it and be slain. No one was able to be manifest from those who believed in salvation as long as that book had not appeared. For this reason, the compassionate, faithful Jesus was patient in his sufferings until he took that book, since he knew that his death meant life for many. Just as in the case of a will which has not yet been opened, for the fortune of the deceased master of the house is hidden, so also in the case of the All which had been hidden as long as the Father of the All was invisible and unique in himself, in whom every space has its source. For this reason Jesus appeared. He took that book as his own. He was nailed to a cross. He affixed the edict of the Father to the cross.

Oh, such great teaching! He abases himself even unto death, though he is clothed in eternal life. Having divested himself of these perishable rags, he clothed himself in incorruptibility, which no one could possibly take from him. Having entered into the empty territory of fears, he passed before those who were stripped by forgetfulness, being both knowledge and perfection, proclaiming the things that are in the heart of the Father, so that he became the wisdom of those who have received instruction. But those who are to be taught, the living who are inscribed in the book of the living, learn for themselves, receiving instructions from the Father, turning to him again.

Since the perfection of the All is in the Father, it is necessary for the All to ascend to him. Therefore, if one has knowledge, he gets what belongs to him and draws it to himself. For he who is ignorant, is deficient, and it is a great deficiency, since he lacks that which will make him perfect. Since the perfection of the All is in the Father, it is necessary for the All to ascend to him and for each one to get the things which are his. He registered them first, having prepared them to be given to those who came from him.

Those whose name he knew first were called last, so that the one who has knowledge is he whose name the Father has pronounced. For he whose name has not been spoken is ignorant. Indeed, how shall one hear if his name has not been uttered? For he who remains ignorant until the end is a creature of forgetfulness and will perish with it. If this is not so, why have these wretches no name, why do they have no sound? Hence, if one has knowledge, he is from above. If he is called, he hears, he replies, and he turns toward him who called him and he ascends to him and he knows what he is called. Since he has knowledge, he does the will of him who called him. He desires to please him and he finds rest. He receives a certain name. He who thus is going to have knowledge knows whence he came and whither he is going. He knows it as a person who, having become intoxicated, has turned from his drunkenness and having come to himself, has restored what is his own.

He has turned many from error. He went before them to their own places, from which they departed when they erred because of the depth of him who surrounds every place, whereas there is nothing which surrounds him. It was a great wonder that they were in the Father without knowing him and that they were able to leave on their own, since they were not able to contain him and know him in whom they were, for indeed his will had not come forth from him. For he revealed it as a knowledge with which all its emanations agree, namely, the knowledge of the living book which he revealed to the Aeons at last as his letters, displaying to them that these are not merely vowels nor consonants, so that one may read them and think of something void of meaning; on the contrary, they are letters which convey the truth. They are pronounced only when they are known. Each letter is a perfect truth like a perfect book, for they are letters written by the hand of the unity, since the Father wrote them for the Aeons, so that they by means of his letters might come to know the Father.

While his wisdom mediates on the logos, and since his teaching expresses it, his knowledge has been revealed. His honor is a crown upon it. Since his joy agrees with it, his glory exalted it. It has revealed his image. It has obtained his rest. His love took bodily form around it. His trust embraced it. Thus the logos of the Father goes forth into the All, being the fruit of his heart and expression of his will. It supports the All. It chooses and also takes the form of the All, purifying it, and causing it to return to the Father and to the Mother, Jesus of the utmost sweetness. The Father opens his bosom, but his bosom is the Holy Spirit. He reveals his hidden self which is his son, so that through the compassion of the Father the Aeons may know him, end their wearying search for the Father and rest themselves in him, knowing that this is rest. After he had filled what was incomplete, he did away with form. The form of it is the world, that which it served. For where there is envy and strife, there is an incompleteness; but where there is unity, there is completeness. Since this incompleteness came about because they did not know the Father, so when they know the Father, incompleteness, from that moment on, will cease to exist. As one’s ignorance disappears when he gains knowledge, and as darkness disappears when light appears, so also incompleteness is eliminated by completeness. Certainly, from that moment on, form is no longer manifest, but will be dissolved in fusion with unity. For now their works lie scattered. In time unity will make the spaces complete. By means of unity each one will understand itself. By means of knowledge it will purify itself of diversity with a view towards unity, devouring matter within itself like fire and darkness by light, death by life.

Certainly, if these things have happened to each one of us, it is fitting for us, surely, to think about the All so that the house may be holy and silent for unity. Like people who have moved from a neighborhood, if they have some dishes around which are not good, they usually break them. Nevertheless the householder does not suffer a loss, but rejoices, for in the place of these defective dishes there are those which are completely perfect. For this is the judgement which has come from above and which has judged every person, a drawn two-edged sword cutting on this side and that. When it appeared, I mean, the Logos, who is in the heart of those who pronounce it – it was not merely a sound but it has become a body – a great disturbance occurred among the dishes, for some were emptied, others filled: some were provided for, others were removed; some were purified, still others were broken. All the spaces were shaken and disturbed for they had no composure nor stability. Error was disturbed not knowing what it should do. It was troubled; it lamented, it was beside itself because it did not know anything. When knowledge, which is its abolishment, approached it with all its emanations, error is empty, since there is nothing in it. Truth appeared; all its emanations recognized it. They actually greeted the Father with a power which is complete and which joins them with the Father. For each one loves truth because truth is the mouth of the Father. His tongue is the Holy Spirit, who joins him to truth attaching him to the mouth of the Father by his tongue at the time he shall receive the Holy Spirit.

This is the manifestation of the Father and his revelation to his Aeons. He revealed his hidden self and explained it. For who is it who exists if it is not the Father himself? All the spaces are his emanations. They knew that they stem from him as children from a perfect man. They knew that they had not yet received form nor had they yet received a name, every one of which the Father produces. If they at that time receive form of his knowledge, though they are truly in him, they do not know him. But the Father is perfect. He knows every space which is within him. If he pleases, he reveals anyone whom he desires by giving him a form and by giving him a name; and he does give him a name and cause him to come into being. Those who do not yet exist are ignorant of him who created them. I do not say, then, that those who do not yet exist are nothing. But they are in him who will desire that they exist when he pleases, like the event which is going to happen. On the one hand, he knows, before anything is revealed, what he will produce. On the other hand, the fruit which has not yet been revealed does not know anything, nor is it anything either. Thus each space which, on its part, is in the Father comes from the existent one, who, on his part, has established it from the nonexistent. […] he who does not exist at all, will never exist.

What, then, is that which he wants him to think? “I am like the shadows and phantoms of the night.” When morning comes, this one knows that the fear which he had experienced was nothing. Thus they were ignorant of the Father; he is the one whom they did not see. Since there had been fear and confusion and a lack of confidence and doublemindness and division, there were many illusions which were conceived by him, the foregoing, as well as empty ignorance – as if they were fast asleep and found themselves a prey to troubled dreams. Either there is a place to which they flee, or they lack strength as they come, having pursued unspecified things. Either they are involved in inflicting blows, or they themselves receive bruises. Either they are falling from high places, or they fly off through the air, though they have no wings at all. Other times, it is as if certain people were trying to kill them, even though there is no one pursuing them; or, they themselves are killing those beside them, for they are stained by their blood. Until the moment when they who are passing through all these things – I mean they who have experienced all these confusions – awake, they see nothing because the dreams were nothing. It is thus that they who cast ignorance from them as sheep do not consider it to be anything, nor regard its properties to be something real, but they renounce them like a dream in the night and they consider the knowledge of the Father to be the dawn. It is thus that each one has acted, as if he were asleep, during the time when he was ignorant and thus he comes to understand, as if he were awakening. And happy is the man who comes to himself and awakens. Indeed, blessed is he who has opened the eyes of the blind.

And the Spirit came to him in haste when it raised him. Having given its hand to the one lying prone on the ground, it placed him firmly on his feet, for he had not yet stood up. He gave them the means of knowing the knowledge of the Father and the revelation of his son. For when they saw it and listened to it, he permitted them to take a taste of and to smell and to grasp the beloved son.

He appeared, informing them of the Father, the illimitable one. He inspired them with that which is in the mind, while doing his will. Many received the light and turned towards him. But material men were alien to him and did not discern his appearance nor recognize him. For he came in the likeness of flesh and nothing blocked his way because it was incorruptible and unrestrainable. Moreover, while saying new things, speaking about what is in the heart of the Father, he proclaimed the faultless word. Light spoke through his mouth, and his voice brought forth life. He gave them thought and understanding and mercy and salvation and the Spirit of strength derived from the limitlessness of the Father and sweetness. He caused punishments and scourgings to cease, for it was they which caused many in need of mercy to astray from him in error and in chains – and he mightily destroyed them and derided them with knowledge. He became a path for those who went astray and knowledge to those who were ignorant, a discovery for those who sought, and a support for those who tremble, a purity for those who were defiled.

He is the shepherd who left behind the ninety-nine sheep which had not strayed and went in search of that one which was lost. He rejoiced when he had found it. For ninety-nine is a number of the left hand, which holds it. The moment he finds the one, however, the whole number is transferred to the right hand. Thus it is with him who lacks the one, that is, the entire right hand which attracts that in which it is deficient, seizes it from the left side and transfers it to the right. In this way, then, the number becomes one hundred. This number signifies the Father.

He labored even on the Sabbath for the sheep which he found fallen into the pit. He saved the life of that sheep, bringing it up from the pit in order that you may understand fully what that Sabbath is, you who possess full understanding. It is a day in which it is not fitting that salvation be idle, so that you may speak of that heavenly day which has no night and of the sun which does not set because it is perfect. Say then in your heart that you are this perfect day and that in you the light which does not fail dwells.

Speak concerning the truth to those who seek it and of knowledge to those who, in their error, have committed sin. Make sure-footed those who stumble and stretch forth your hands to the sick. Nourish the hungry and set at ease those who are troubled. Foster men who love. Raise up and awaken those who sleep. For you are this understanding which encourages. If the strong follow this course, they are even stronger. Turn your attention to yourselves. Do not be concerned with other things, namely, that which you have cast forth from yourselves, that which you have dismissed. Do not return to them to eat them. Do not be moth-eaten. Do not be worm-eaten, for you have already shaken it off. Do not be a place of the devil, for you have already destroyed him. Do not strengthen your last obstacles, because that is reprehensible. For the lawless one is nothing. He harms himself more than the law. For that one does his works because he is a lawless person. But this one, because he is a righteous person, does his works among others. Do the will of the Father, then, for you are from him.

For the Father is sweet and his will is good. He knows the things that are yours, so that you may rest yourselves in them. For by the fruits one knows the things that are yours, that they are the children of the Father, and one knows his aroma, that you originate from the grace of his countenance. For this reason, the Father loved his aroma; and it manifests itself in every place; and when it is mixed with matter, he gives his aroma to the light; and into his rest he causes it to ascend in every form and in every sound. For there are no nostrils which smell the aroma, but it is the Spirit which possesses the sense of smell and it draws it for itself to itself and sinks into the aroma of the Father. He is, indeed, the place for it, and he takes it to the place from which it has come, in the first aroma which is cold. It is something in a psychic form, resembling cold water which is […] since it is in soil which is not hard, of which those who see it think, “It is earth.” Afterwards, it becomes soft again. If a breath is taken, it is usually hot. The cold aromas, then, are from the division. For this reason, God came and destroyed the division and he brought the hot Pleroma of love, so that the cold may not return, but the unity of the Perfect Thought prevail.

This is the word of the Gospel of the finding of the Pleroma for those who wait for the salvation which comes from above. When their hope, for which they are waiting, is waiting – they whose likeness is the light in which there is no shadow, then at that time the Pleroma is about to come. The deficiency of matter, however, is not because of the limitlessness of the Father who comes at the time of the deficiency. And yet no one is able to say that the incorruptible One will come in this manner. But the depth of the Father is increasing, and the thought of error is not with him. It is a matter of falling down and a matter of being readily set upright at the finding of that one who has come to him who will turn back.

For this turning back is called “repentance”. For this reason, incorruption has breathed. It followed him who has sinned in order that he may find rest. For forgiveness is that which remains for the light in the deficiency, the word of the pleroma. For the physician hurries to the place in which there is sickness, because that is the desire which he has. The sick man is in a deficient condition, but he does not hide himself because the physician possesses that which he lacks. In this manner the deficiency is filled by the Pleroma, which has no deficiency, which has given itself out in order to fill the one who is deficient, so that grace may take him, then, from the area which is deficient and has no grace. Because of this a diminishing occurred in the place which there is no grace, the area where the one who is small, who is deficient, is taken hold of.

He revealed himself as a Pleroma, i.e., the finding of the light of truth which has shined towards him, because he is unchangeable. For this reason, they who have been troubled speak about Christ in their midst so that they may receive a return and he may anoint them with the ointment. The ointment is the pity of the Father, who will have mercy on them. But those whom he has anointed are those who are perfect. For the filled vessels are those which are customarily used for anointing. But when an anointing is finished, the vessel is usually empty, and the cause of its deficiency is the consumption of its ointment. For then a breath is drawn only through the power which he has. But the one who is without deficiency – one does not trust anyone beside him nor does one pour anything out. But that which is the deficient is filled again by the perfect Father. He is good. He knows his plantings because he is the one who has planted them in his Paradise. And his Paradise is his place of rest.

This is the perfection in the thought of the Father and these are the words of his reflection. Each one of his words is the work of his will alone, in the revelation of his Logos. Since they were in the depth of his mind, the Logos, who was the first to come forth, caused them to appear, along with an intellect which speaks the unique word by means of a silent grace. It was called “thought,” since they were in it before becoming manifest. It happened, then, that it was the first to come forth – at the moment pleasing to the will of him who desired it; and it is in the will that the Father is at rest and with which he is pleased. Nothing happens without him, nor does anything occur without the will of the Father. But his will is incomprehensible. His will is his mark, but no one can know it, nor is it possible for them to concentrate on it in order to possess it. But that which he wishes takes place at the moment he wishes it – even if the view does not please anyone: it is God`s will. For the Father knows the beginning of them all as well as their end. For when their end arrives, he will question them to their faces. The end, you see, is the recognition of him who is hidden, that is, the Father, from whom the beginning came forth and to whom will return all who have come from him. For they were made manifest for the glory and the joy of his name.

And the name of the Father is the Son. It is he who, in the beginning, gave a name to him who came forth from him – he is the same one – and he begat him for a son. He gave him his name which belonged to him – he, the Father, who possesses everything which exists around him. He possess the name; he has the son. It is possible for them to see him. The name, however, is invisible, for it alone is the mystery of the invisible about to come to ears completely filled with it through the Father`s agency. Moreover, as for the Father, his name is not pronounced, but it is revealed through a son. Thus, then, the name is great.

Who, then, has been able to pronounce a name for him, this great name, except him alone to whom the name belongs and the sons of the name in whom the name of the Father is at rest, and who themselves in turn are at rest in his name, since the Father has no beginning? It is he alone who engendered it for himself as a name in the beginning before he had created the Aeons, that the name of the Father should be over their heads as a lord – that is, the real name, which is secure by his authority and by his perfect power. For the name is not drawn from lexicons nor is his name derived from common name-giving, But it is invisible. He gave a name to himself alone, because he alone saw it and because he alone was capable of giving himself a name. For he who does not exist has no name. For what name would one give him who did not exist? Nevertheless, he who exists also with his name and he alone knows it, and to him alone the Father gave a name. The Son is his name. He did not, therefore, keep it secretly hidden, but the son came into existence. He himself gave a name to him. The name, then, is that of the Father, just as the name of the Father is the Son. For otherwise, where would compassion find a name – outside of the Father? But someone will probably say to his companion, “Who would give a name to someone who existed before himself, as if, indeed, children did not receive their name from one of those who gave them birth?”

Above all, then, it is fitting for us to think this point over: What is the name? It is the real name. It is, indeed, the name which came from the Father, for it is he who owns the name. He did not, you see, get the name on loan, as in the case of others because of the form in which each one of them is going to be created. This, then, is the authoritative name. There is no one else to whom he has given it. But it remained unnamed, unuttered, `till the moment when he, who is perfect, pronounced it himself; and it was he alone who was able to pronounce his name and to see it. When it pleased him, then, that his son should be his pronounced name and when he gave this name to him, he who has come from the depth spoke of his secrets, because he knew that the Father was absolute goodness. For this reason, indeed, he sent this particular one in order that he might speak concerning the place and his place of rest from which he had come forth, and that he might glorify the Pleroma, the greatness of his name and the sweetness of his Father.

Each one will speak concerning the place from which he has come forth, and to the region from which he received his essential being, he will hasten to return once again. And he want from that place – the place where he was – because he tasted of that place, as he was nourished and grew. And his own place of rest is his Pleroma. All the emanations from the Father, therefore, are Pleromas, and all his emanations have their roots in the one who caused them all to grow from himself. He appointed a limit. They, then, became manifest individually in order that they might be in their own thought, for that place to which they extend their thoughts is their root, which lifts them upward through all heights to the Father. They reach his head, which is rest for them, and they remain there near to it so that they say that they have participated in his face by means of embraces. But these of this kind were not manifest, because they have not risen above themselves. Neither have they been deprived of the glory of the Father nor have they thought of him as small, nor bitter, nor angry, but as absolutely good, unperturbed, sweet, knowing all the spaces before they came into existence and having no need of instruction. Such are they who possess from above something of this immeasurable greatness, as they strain towards that unique and perfect one who exists there for them. And they do not go down to Hades. They have neither envy nor moaning, nor is death in them. But they rest in him who rests, without wearying themselves or becoming involved in the search for truth. But, they, indeed, are the truth, and the Father is in them, and they are in the Father, since they are perfect, inseparable from him who is truly good. They lack nothing in any way, but they are given rest and are refreshed by the Spirit. And they listen to their root; they have leisure for themselves, they in whom he will find his root, and he will suffer no loss to his soul.

Such is the place of the blessed; this is their place. As for the rest, then, may they know, in their place, that it does not suit me, after having been in the place of rest to say anything more. But he is the one in whom I shall be in order to devote myself, at all times, to the Father of the All and the true brothers, those upon whom the love of the Father is lavished, and in whose midst nothing of him is lacking. It is they who manifest themselves truly since they are in that true and eternal life and speak of the perfect light filled with the seed of the Father, and which is in his heart and in the Pleroma, while his Spirit rejoices in it and glorifies him in whom it was, because the Father is good. And his children are perfect and worthy of his name, because he is the Father. Children of this kind are those whom he loves.

The Nag Hammadi Library

The Treatise on the Resurrection

Translated by Malcolm L. Peel

Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with these, they usually think very highly of themselves. But I do not think that they have stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter.

How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature – but I call it ‘Death’. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence.

I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence – the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth.

The Savior swallowed up death – (of this) you are not reckoned as being ignorant – for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, “We suffered with him, and we arose with him, and we went to heaven with him”. Now if we are manifest in this world wearing him, we are that one`s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly.

But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philsophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself – and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, “He became the destruction of death, as he is a great one in whom they believe.” Great are those who believe.

The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. “Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.” So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn.

The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it.

Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!

But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. […]. indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise.

What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ.

But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! – lest, indeed, I rail at things to excess!

But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good.

Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For if he who will die knows about himself that he will die – even if he spends many years in this life, he is brought to this – why not consider yourself as risen and (already) brought to this? If you have the resurrection but continue as if you are to die – and yet that one knows that he has died – why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of ways, and he shall be released from this Element that he may not fall into error but shall himself receive again what at first was.

These things I have received from the generosity of my Lord, Jesus Christ. I have taught you and your brethren, my sons, considering them, while I have not omitted any of the things suitable for strengthening you. But if there is one thing written which is obscure in my exposition of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of anyone who is in your number when he is able to help.

Many are looking into this which I have written to you. To these I say: Peace (be) among them and grace. I greet you and those who love you (pl.) in brotherly Love.

The Nag Hammadi Library

The Tripartite Tractate

Translated by Harold W. Attridge and Dieter Mueller

Part I

  1. Introduction

As for what we can say about the things which are exalted, what is fitting is that we begin with the Father, who is the root of the Totality, the one from whom we have received grace to speak about him.

  1. The Father

He existed before anything other than himself came into being. The Father is a single one, like a number, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a “father,” the name “son” follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. It is said of him that he is a father in the proper sense, since he is inimitable and immutable. Because of this, he is single in the proper sense, and is a god, because no one is a god for him nor is anyone a father to him. For he is unbegotten, and there is no other who begot him, nor another who created him. For whoever is someone’s father or his creator, he, too, has a father and creator. It is certainly possible for him to be father and creator of the one who came into being from him and the one whom he created, for he is not a father in the proper sense, nor a god, because he has someone who begot him and who created him. It is, then, only the Father and God in the proper sense that no one else begot. As for the Totalities, he is the one who begot them and created them. He is without beginning and without end.

Not only is he without end – He is immortal for this reason, that he is unbegotten – but he is also invariable in his eternal existence, in his identity, in that by which he is established, and in that by which he is great. Neither will he remove himself from that by which he is, nor will anyone else force him to produce an end which he has not ever desired. He has not had anyone who initiated his own existence. Thus, he is himself unchanged, and no one else can remove him from his existence and his identity, that in which he is, and his greatness, so that he cannot be grasped; nor is it possible for anyone else to change him into a different form, or to reduce him, or alter him or diminish him, – since this is so in the fullest sense of the truth – who is the unalterable, immutable one, with immutability clothing him.

Not only is he the one called “without a beginning” and “without an end,” because he is unbegotten and immortal; but just as he has no beginning and no end as he is, he is unattainable in his greatness, inscrutable in his wisdom, incomprehensible in his power, and unfathomable in his sweetness.

In the proper sense, he alone – the good, the unbegotten Father, and the complete perfect one – is the one filled with all his offspring, and with every virtue, and with everything of value. And he has more, that is, lack of any malice, in order that it may be discovered that whoever has anything is indebted to him, because he gives it, being himself unreachable and unwearied by that which he gives, since he is wealthy in the gifts which he bestows, and at rest in the favors which he grants.

He is of such a kind and form and great magnitude that no one else has been with him from the beginning; nor is there a place in which he is, or from which he has come forth, or into which he will go; nor is there a primordial form, which he uses as a model as he works; nor is there any difficulty which accompanies him in what he does; nor is there any material which is at his disposal, from which creates what he creates; nor any substance within him from which he begets what he begets; nor a co-worker with him, working with him on the things at which he works. To say anything of this sort is ignorant. Rather, (one should speak of him) as good, faultless, perfect, complete, being himself the Totality.

Not one of the names which are conceived or spoken, seen or grasped – not one of them applies to him, even though they are exceedingly glorious, magnifying and honored. However, it is possible to utter these names for his glory and honor, in accordance with the capacity of each of those who give him glory. Yet as for him, in his own existence, being and form, it is impossible for mind to conceive him, nor can any speech convey him, nor can any eye see him, nor can any body grasp him, because of his inscrutable greatness, and his incomprehensible depth, and his immeasurable height, and his illimitable will. This is the nature of the unbegotten one, which does not touch anything else; nor is it joined (to anything) in the manner of something which is limited. Rather, he possesses this constitution, without having a face or a form, things which are understood through perception, whence also comes (the epithet) “the incomprehensible. If he is incomprehensible, then it follows that he is unknowable, that he is the one who is inconceivable by any thought, invisible by any thing, ineffable by any word, untouchable by any hand. He alone is the one who knows himself as he is, along with his form and his greatness and his magnitude. And since he has the ability to conceive of himself, to see himself, to name himself, to comprehend himself, he alone is the one who is his own mind, his own eye, his own mouth, his own form, and he is what he thinks, what he sees, what he speaks, what he grasps, himself, the one who is inconceivable, ineffable, incomprehensible, immutable, while sustaining, joyous, true, delightful, and restful is that which he conceives, that which he sees, that about which he speaks, that which he has as thought. He transcends all wisdom, and is above all intellect, and is above all glory, and is above all beauty, and all sweetness, and all greatness, and any depth and any height.

If this one, who is unknowable in his nature, to whom pertain all the greatnesses which I already mentioned – if, out of the abundance of his sweetness, he wishes to grant knowledge, so that he might be known, he has the ability to do so. He has his Power, which is his will. Now, however, in silence he himself holds back, he who is the great one, who is the cause of bringing the Totalities into their eternal being.

It is in the proper sense that he begets himself as ineffable, since he alone is self-begotten, since he conceives of himself, and since he knows himself as he is. What is worthy of his admiration and glory and honor and praise, he produces because of the boundlessness of his greatness, and the unsearchability of his wisdom, and the immeasurability of his power, and his untasteable sweetness. He is the one who projects himself thus, as generation, having glory and honor marvelous and lovely; the one who glorifies himself, who marvels, honors, who also loves; the one who has a Son, who subsists in him, who is silent concerning him, who is the ineffable one in the ineffable one, the invisible one, the incomprehensible one, the inconceivable one in the inconceivable one. Thus, he exists in him forever. The Father, in the way we mentioned earlier, in an unbegotten way, is the one in whom he knows himself, who begot him having a thought, which is the thought of him, that is, the perception of him, which is the […] of his constitution forever. That is, however, in the proper sense, the silence and the wisdom and the grace, if it is designated properly in this way.

  1. The Son and the Church

Just as the Father exists in the proper sense, the one before whom there was no one else, and the one apart from whom there is no other unbegotten one, so too the Son exists in the proper sense, the one before whom there was no other, and after whom no other son exists. Therefore, he is a firstborn and an only Son, “firstborn” because no one exists before him and “only Son” because no one is after him. Furthermore, he has his fruit, that which is unknowable because of its surpassing greatness. Yet he wanted it to be known, because of the riches of his sweetness. And he revealed the unexplainable power, and he combined with it the great abundance of his generosity.

Not only did the Son exist from the beginning, but the Church, too, existed from the beginning. Now, he who thinks that the discovery that the Son is an only son opposes the statement (about the Church) because of the mysterious quality of the matter, it is not so. For just as the Father is a unity, and has revealed himself as Father for him alone, so too the Son was found to be a brother to himself alone, in virtue of the fact that he is unbegotten and without beginning. He wonders at himself, along with the Father, and he gives him(self) glory and honor and love. Furthermore, he too is the one whom he conceives of as Son, in accordance with the dispositions: “without beginning” and “without end.” Thus is the matter something which is fixed. Being innumerable and illimitable, his offspring are indivisible. Those which exist have come forth from the Son and the Father like kisses, because of the multitude of some who kiss one another with a good, insatiable thought, the kiss being a unity, although it involves many kisses. This is to say, it is the Church consisting of many men that existed before the aeons, which is called, in the proper sense, “the aeons of the aeons.” This is the nature of the holy imperishable spirits, upon which the Son rests, since it is his essence, just as the Father rests upon the Son.

  1. Aeonic Emanations

[…] the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists. For these comprise its association which they form toward one another and toward those who have come forth from them toward the Son, for whose glory they exist. Therefore, it is not possible for mind to conceive of him – He was the perfection of that place – nor can speech express them, for they are ineffable and unnameable and inconceivable. They alone have the ability to name themselves and to conceive of themselves. For they have not been rooted in these places.

Those of that place are ineffable, (and) innumerable in the system which is both the manner and the size, the joy, the gladness of the unbegotten, nameless, unnameable, inconceivable, invisible, incomprehensible one. It is the fullness of paternity, so that his abundance is a begetting […] of the aeons.

They were forever in thought, for the Father was like a thought and a place for them. When their generations had been established, the one who is completely in control wished to lay hold of and to bring forth that which was deficient in the […] and he brought forth those […] him. But since he is as he is, he is a spring, which is not diminished by the water which abundantly flows from it. While they were in the Father’s thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else. That is, they were with the Father; they did not exist for themselves. Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, – not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, – sowed a thought like a spermatic seed. Now, in order that they might know what exists for them, he graciously granted the initial form, while in order that they might recognize who is the Father who exists for them, he gave them the name “Father” by means of a voice proclaiming to them that what exists, exists through that name, which they have by virtue of the fact that they came into being, because the exaltation, which has escaped their notice, is in the name.

The infant, while in the form of a fetus has enough for itself, before ever seeing the one who sowed it. Therefore, they had the sole task of searching for him, realizing that he exists, ever wishing to find out what exists. Since, however, the perfect Father is good, just as he did not hear them at all so that they would exist (only) in his thought, but rather granted that they, too, might come into being, so also will he give them grace to know what exists, that is, the one who knows himself eternally, […] form to know what exists, just as people are begotten in this place: when they are born, they are in the light, so that they see those who have begotten them.

The Father brought forth everything, like a little child, like a drop from a spring, like a blossom from a vine, like a flower, like a […], in need of gaining nourishment and growth and faultlessness. He withheld it for a time. He who had thought of it from the very beginning, possessed it from the very beginning, and saw it, but he closed it off to those who first came from him. (He did this,) not out of envy, but in order that the aeons might not receive their faultlessness from the very beginning and might not exalt themselves to the glory, to the Father, and might think that from themselves alone they have this. But just as he wished to grant that they might come into being, so too, in order that they might come into being as faultless ones, when he wished, he gave them the perfect idea of beneficence toward them.

The one whom he raised up as a light for those who came from himself, the one from whom they take their name, he is the Son, who is full, complete and faultless. He brought him forth mingled with what came forth from him […] partaking of the […] the Totality, in accordance with […] by which each one can receive him for himself, though such was not his greatness before he was received by it. Rather, he exists by himself. As for the parts in which he exists in his own manner and form and greatness, it is possible for to see him and speak about that which they know of him, since they wear him while he wears them, because it is possible for them to comprehend him. He, however, is as he is, incomparable. In order that the Father might receive honor from each one and reveal himself, even in his ineffability, hidden, and invisible, they marvel at him mentally. Therefore, the greatness of his loftiness consists in the fact that they speak about him and see him. He becomes manifest, so that he may be hymned because of the abundance of his sweetness, with the grace of <…>. And just as the admirations of the silences are eternal generations and they are mental offspring, so too the dispositions of the word are spiritual emanations. Both of them admirations and dispositions, since they belong to a word, are seeds and thoughts of his offspring, and roots which live forever, appearing to be offspring which have come forth from themselves, being minds and spiritual offspring to the glory of the Father.

There is no need for voice and spirit, mind and word, because there is no need to work at that which they desire to do, but on the pattern by which he was existing, so are those who have come forth from him, begetting everything which they desire. And the one whom they conceive of, and whom they speak about, and the one toward whom they move, and the one in whom they are, and the one whom they hymn, thereby glorifying him, he has sons. For this is their procreative power, like those from whom they have come, according to their mutual assistance, since they assist one another like the unbegotten ones.

The Father, in accordance with his exalted position over the Totalities, being an unknown and incomprehensible one, has such greatness and magnitude, that, if he had revealed himself suddenly, quickly, to all the exalted ones among the aeons who had come forth from him, they would have perished. Therefore, he withheld his power and his inexhaustibility within that in which he is. He is ineffable and unnameable and exalted above every mind and every word. This one, however, stretched himself out and it was that which he stretched out which gave a foundation and a space and a dwelling place for the universe, a name of his being “the one through whom,” since he is Father of the All, out of his laboring for those who exist, having sown into their thought that they might seek after him. The abundance of their […] consists in the fact that they understand that he exists and in the fact that they ask what it is that was existing. This one was given to them for enjoyment and nourishment and joy and an abundance of illumination, which consists in his fellow laboring, his knowledge and his mingling with them, that is, the one who is called and is, in fact, the Son, since he is the Totalities and the one of whom they know both who he is and that it is he who clothes. This is the one who is called “Son” and the one of whom they understand that he exists and they were seeking after him. This is the one who exists as Father and (as) the one about whom they cannot speak, and the one of whom they do not conceive. This is the one who first came into being.

It is impossible for anyone to conceive of him or think of him. Or can anyone approach there, toward the exalted one, toward the preexistent in the proper sense? But all the names conceived or spoken about him are presented in honor, as a trace of him, according to the ability of each one of those who glorify him. Now he who arose from him when he stretched himself out for begetting and for knowledge on the part of the Totalities, he […] all of the names, without falsification, and he is, in the proper sense, the sole first one, the man of the Father, that is, the one whom I call

the form of the formless,
the body of the bodiless,
the face of the invisible,
the word of the unutterable,
the mind of the inconceivable,
the fountain which flowed from him,
the root of those who are planted,
and the god of those who exist,
the light of those whom he illumines,
the love of those whom he loved,
the providence of those for whom he providentially cares,
the wisdom of those whom he made wise,
the power of those to whom he gives power,
the assembly of those whom he assembles to him,
the revelation of the things which are sought after,
the eye of those who see,
the breath of those who breathe,
the life of those who live,
the unity of those who are mixed with the Totalities.
All of them exist in the single one, as he clothes himself completely and by his single name he is never called. And in this unique way they are equally the single one and the Totalities. He is neither divided as a body, nor is he separated into the names which he has received, (so that) he is one thing in this way and another in another way. Also, neither does he change in […], nor does he turn into the names which he thinks of, and become now this, now something else, this thing now being one thing and, at another time, something else, but rather he is wholly himself to the uttermost. He is each and every one of the Totalities forever at the same time. He is what all of them are. He brought the Father to the Totalities. He also is the Totalities, for he is the one who is knowledge for himself and he is each one of the properties. He has the powers and he is beyond all that which he knows, while seeing himself in himself completely and having a Son and form. Therefore, his powers and properties are innumerable and inaudible, because of the begetting by which he begets them. Innumerable and indivisible are the begettings of his words, and his commands and his Totalities. He knows them, which things he himself is, since they are in the single name, and are all speaking in it. And he brings (them) forth, in order that it might be discovered that they exist according to their individual properties in a unified way. And he did not reveal the multitude to the Totalities at once nor did he reveal his equality to those who had come forth from him.

  1. Aeonic Life

All those who came forth from him are the aeons of the aeons, being emanations and offspring of procreative nature, they too, in their procreative nature, have glory to the Father, as he was the cause of their establishment. This is what we said previously, namely that he creates the aeons as roots and springs and fathers, and that he is the one to whom they give glory. They have begotten, for he has knowledge and wisdom and the Totalities knew that it is from knowledge and wisdom that they have come forth. They would have brought forth a seeming honor: “The Father is the one who is the Totalities,” if the aeons had risen up to give honor individually. Therefore, in the song of glorification and in the power of the unity of him from whom they have come, they were drawn into a mingling and a combination and a unity with one another. They offered glory worthy of the Father from the pleromatic congregation, which is a single representation although many, because it was brought forth as a glory for the single one and because they came forth toward the one who is himself the Totalities. Now, this was a praise […] the one who brought forth the Totalities, being a first-fruit of the immortals and an eternal one, because, having come forth from the living aeons, being perfect and full because of the one who is perfect and full, it left full and perfect those who have given glory in a perfect way because of the fellowship. For, like the faultless Father, when he is glorified he also hears the glory which glorifies him, so as to make them manifest as that which he is.

The cause of the second honor which accrued to them is that which was returned to them from the Father when they had known the grace by which they bore fruit with one another because of the Father. As a result, just as they brought forth in glory for the Father, so too in order to appear perfect, they appeared acting by giving glory.

They were fathers of the third glory according to the independence and the power which was begotten with them, since each one of them individually does not exist so as to give glory in a unitary way to him whom he loves.

They are the first and the second and thus both of them are perfect and full, for they are manifestations of the Father who is perfect and full, as well as of those who came forth, who are perfect by the fact that they glorify the perfect one. The fruit of the third, however, consists of honors of the will of each one of the aeons, and each one of the properties. The Father has power. It exists fully, perfect in the thought which is a product of agreement, since it is a product of the individuality of the aeons. It is this which he loves and over which he has power, as it gives glory to the Father by means of it.

For this reason, they are minds of minds, which are found to be words of words, elders of elders, degrees of degrees, which are exalted above one another. Each one of those who give glory has his place and his exaltation and his dwelling and his rest, which consists of the glory which he brings forth.

All those who glorify the Father have their begetting eternally, – they beget in the act of assisting one another – since the emanations are limitless and immeasurable and since there is no envy on the part of the Father toward those who came forth from him in regard to their begetting something equal or similar to him, since he is the one who exists in the Totalities, begetting and revealing himself. Whomever he wishes, he makes into a father, of whom he in fact is Father, and a god, of whom he in fact is God, and he makes them the Totalities, whose entirety he is. In the proper sense all the names which are great are kept there, these (names) which the angels share, who have come into being in the cosmos along with the archons, although they do not have any resemblance to the eternal beings.

The entire system of the aeons has a love and a longing for the perfect, complete discovery of the Father and this is their unimpeded agreement. Though the Father reveals himself eternally, he did not wish that they should know him, since he grants that he be conceived of in such a way as to be sought for, while keeping to himself his unsearchable primordial being.

It is he, the Father, who gave root impulses to the aeons, since they are places on the path which leads toward him, as toward a school of behavior. He has extended to them faith in and prayer to him whom they do not see; and a firm hope in him of whom they do not conceive; and a fruitful love, which looks toward that which it does not see; and an acceptable understanding of the eternal mind; and a blessing, which is riches and freedom; and a wisdom of the one who desires the glory of the Father for thought.

It is by virtue of his will that the Father, the one who is exalted, is known, that is, (by virtue of) the spirit which breathes in the Totalities and it gives them an idea of seeking after the unknown one, just as one is drawn by a pleasant aroma to search for the thing from which the aroma arises, since the aroma of the Father surpasses these ordinary ones. For his sweetness leaves the aeons in ineffable pleasure and it gives them their idea of mingling with him who wants them to know him in a united way and to assist one another in the spirit which is sown within them. Though existing under a great weight, they are renewed in an inexpressible way, since it is impossible for them to be separated from that in which they are set in an uncomprehending way, because they will not speak, being silent about the Father’s glory, about the one who has power to speak, and yet they will take form from him. He revealed himself, though it is impossible to speak of him. They have him, hidden in a thought, since from this one […]. They are silent about the way the Father is in his form and his nature and his greatness, while the aeons have become worthy of knowing through his spirit that he is unnameable and incomprehensible. It is through his spirit, which is the trace of the search for him, that he provides them the ability to conceive of him and to speak about him.

Each one of the aeons is a name, , each of the properties and powers of the Father, since he exists in many names, which are intermingled and harmonious with one another. It is possible to speak of him because of the wealth of speech, just as the Father is a single name, because he is a unity, yet is innumerable in his properties and names.

The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well.

Just as the present aeon, though a unity, is divided by units of time and units of time are divided into years and years are divided into seasons and seasons into months, and months into days, and days into hours, and hours into moments, so too the aeon of the Truth, since it is a unity and multiplicity, receives honor in the small and the great names according to the power of each to grasp it – by way of analogy – like a spring which is what it is, yet flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit, or like a human body, which is partitioned in an indivisible way into members of members, primary members and secondary, great and small.

  1. The Imperfect Begetting by the Logos

The aeons have brought themselves forth in accord with the third fruit by the freedom of the will and by the wisdom with which he favored them for their thought. They do not wish to give honor with that which is from an agreement, though it was produced for words of praise for each of the Pleromas. Nor do they wish to give honor with the Totality. Nor do they wish (to do so) with anyone else who was originally above the depth of that one, or (above) his place, except, however, for the one who exists in an exalted name and in the exalted place, and only if he receives from the one who wished (to give honor), and takes it to him(self) for the one above him, and (only if) he begets him(self), so to speak, himself, and, through that one, begets him(self) along with that which he is, and himself becomes renewed along with the one who came upon him, by his brother, and sees him and entreats him about the matter, namely, he who wished to ascend to him.

So that it might be in this way, the one who wished to give honor does not say anything to him about this, except only that there is a limit to speech set in the Pleroma, so that they are silent about the incomprehensibility of the Father, but they speak about the one who wishes to comprehend him. It came to one of the aeons that he should attempt to grasp the incomprehensibility and give glory to it and especially to the ineffability of the Father. Since he is a Logos of the unity, he is one, though he is not from the agreement of the Totalities, nor from him who brought them forth, namely, the one who brought forth the Totality, the Father.

This aeon was among those to whom was given wisdom, so that he could become pre-existent in each one’s thought. By that which he wills, will they be produced. Therefore, he received a wise nature in order to examine the hidden basis, since he is a wise fruit; for, the free will which was begotten with the Totalities was a cause for this one, such as to make him do what he desired, with no one to restrain him.

The intent, then, of the Logos, who is this one, was good. When he had come forth, he gave glory to the Father, even if it led to something beyond possibility, since he had wanted to bring forth one who is perfect, from an agreement in which he had not been, and without having the command.

This aeon was last to have brought forth by mutual assistance, and he was small in magnitude. And before he begot anything else for the glory of the will and in agreement with the Totalities, he acted, magnanimously, from an abundant love, and set out toward that which surrounds the perfect glory, for it was not without the will of the Father that the Logos was produced, which is to say, not without it will he go forth. But he, the Father, had brought him forth for those about whom he knew that it was fitting that they should come into being.

The Father and the Totalities drew away from him, so that the limit which the Father had set might be established – for it is not from grasping the incomprehensibility but by the will of the Father, – and furthermore, (they withdrew) so that the things which have come to be might become an organization which would come into being. If it were to come, it would not come into being by the manifestation of the Pleroma. Therefore, it is not fitting to criticize the movement which is the Logos, but it is fitting that we should say about the movement of the Logos that it is a cause of an organization which has been destined to come about.

The Logos himself caused it to happen, being complete and unitary, for the glory of the Father, whom he desired, and (he did so) being content with it, but those whom he wished to take hold of firmly he begot in shadows and copies and likenesses. For, he was not able to bear the sight of the light, but he looked into the depth and he doubted. Out of this there was a division – he became deeply troubled – and a turning away because of his self-doubt and division, forgetfulness and ignorance of himself and which is.

His self-exaltation and his expectation of comprehending the incomprehensible became firm for him and was in him. But the sicknesses followed him when he went beyond himself, having come into being from self-doubt, namely from the fact that he did not the glories of the Father, the one whose exalted status is among things unlimited. This one did not attain him, for he did not receive him.

The one whom he himself brought forth as a unitary aeon rushed up to that which is his and this kin of his in the Pleroma abandoned him who came to be in the defect along with those who had come forth from him in an imaginary way, since they are not his.

When he who produced himself as perfect actually did bring himself forth, he became weak like a female nature which has abandoned its virile counterpart.

From that which was deficient in itself there came those things which came into being from his thought and his arrogance, but from that which is perfect in him he left it and raised himself up to those who are his. He was in the Pleroma as a remembrance for him so that he would be saved from his arrogance.

The one who ran on high and the one who drew him to himself were not barren, but in bringing forth a fruit in the Pleroma, they upset those who were in the defect.

Like the Pleromas are the things which came into being from the arrogant thought, which are their (the Pleromas’) likenesses, copies, shadows, and phantasms, lacking reason and the light, these which belong to the vain thought, since they are not products of anything. Therefore, their end will be like their beginning: from that which did not exist (they are) to return once again to that which will not be. It is they, however, by themselves who are greater, more powerful, and more honored than the names which are given to them, which are their shadows. In the manner of a reflection are they beautiful. For the face of the copy normally takes its beauty from that of which it is a copy.

They thought of themselves that they are beings existing by themselves and are without a source, since they do not see anything else existing before them. Therefore, they lived in disobedience and acts of rebellion, without having humbled themselves before the one because of whom they came into being.

They wanted to command one another, overcoming one another in their vain ambition, while the glory which they possess contains a cause of the system which was to be.

They are likenesses of the things which are exalted. They were brought to a lust for power in each one of them, according to the greatness of the name of which each is a shadow, each one imagining that it is superior to his fellows.

The thought of these others was not barren, but just like of which they are shadows, all that they thought about they have as potential sons; those of whom they thought they had as offspring. Therefore, it happened that many offspring came forth from them, as fighters, as warriors, as troublemakers, as apostates. They are disobedient beings, lovers of power. All the other beings of this sort were brought forth from these.

  1. The Conversion of the Logos

The Logos was a cause of those who came into being and he continued all the more to be at a loss and he was astonished. Instead of perfection, he saw a defect; instead of unification, he saw division; instead of stability, he saw disturbances; instead of rests, tumults. Neither was it possible for him to make them cease from loving disturbance, nor was it possible for him to destroy it. He was completely powerless, once his totality and his exaltation abandoned him.

Those who had come into being not knowing themselves both did not know the Pleromas from which they came forth and did not know the one who was the cause of their existence.

The Logos, being in such unstable conditions, did not continue to bring forth anything like emanations, the things which are in the Pleroma, the glories which exist for the honor of the Father. Rather, he brought forth little weaklings, hindered) by the illnesses by which he too was hindered. It was the likeness of the disposition which was a unity, that which was the cause of the things which do not themselves exist from the first.

Until the one who brought forth into the defect these things which were thus in need, until he judged those who came into being because of him contrary to reason – which is the judgment which became a condemnation – he struggled against them unto destruction, that is, the ones who struggled against the condemnation and whom the wrath pursues, while it (the wrath) accepts and redeems (them) from their (false) opinion and apostasy, since from it is the conversion which is also called “metanoia.” The Logos turned to another opinion and another thought. Having turned away from evil, he turned toward the good things. Following the conversion came the thought of the things which exist and the prayer for the one who converted himself to the good.

The one who is in the Pleroma was what he first prayed to and remembered; then (he remembered) his brothers individually and (yet) always with one another; then all of them together; but before all of them, the Father. The prayer of the agreement was a help for him in his own return and (in that of) the Totality, for a cause of his remembering those who have existed from the first was his being remembered. This is the thought which calls out from afar, bringing him back.

All his prayer and remembering were numerous powers according to that limit. For there is nothing barren in his thought.

The powers were good and were greater than those of the likeness. For those belonging to the likeness also belong to a nature of falsehood. From an illusion of similarity and a thought of arrogance has come about that which they became. And they originate from the thought which first knew them.

To what do the former beings pertain? They are like forgetfulness and heavy sleep; being like those who dream troubled dreams, to whom sleep comes while they – those who dream – are oppressed. The others are like some creatures of light for him, looking for the rising of the sun, since it happened that they saw in him dreams which are truly sweet. It immediately put a stop to the emanations of the thought. They did not any longer have their substance and also they did not have honor any longer.

Though he is not equal to those who pre-existed, if they were superior to the likenesses, it was he alone through whom they were more exalted than those, for they are not from a good intent.

It was not from the sickness which came into being that they were produced, from which is the good intent, but (from) the one who sought after the pre-existent. Once he had prayed, he both raised himself to the good and sowed in them a pre-disposition to seek and pray to the glorious pre-existent one, and he sowed in them a thought about him and an idea, so that they should think that something greater than themselves exists prior to them, although they did not understand what it was. Begetting harmony and mutual love through that thought, they acted in unity and unanimity, since from unity and from unanimity they have received their very being.

They were stronger than them in the lust for power, for they were more honored than the first ones, who had been raised above them. Those had not humbled themselves. They thought about themselves that they were beings originating from themselves alone and were without a source. As they brought forth at first according to their own birth, the two orders assaulted one another, fighting for command because of their manner of being. As a result, they were submerged in forces and natures in accord with the condition of mutual assault, having lust for power and all other things of this sort. It is from these that the vain love of glory draws all of them to the desire of the lust for power, while none of them has the exalted thought nor acknowledges it.

The powers of this thought are prepared in the works of the pre-existent , those of which they are the representations. For the order of those of this sort had mutual harmony, but it fought against the order of those of the likeness, while the order of those of the likeness wages war against the representations and acts against it alone, because of its wrath. From this it […] them […] one another, many […] necessity appointed them […] and might prevail […] was not a multitude, […] and their envy and their […] and their wrath and violence and desire and prevailing ignorance produce empty matters and powers of various sorts, mixed in great number with one another; while the mind of the Logos, who was a cause of their begetting, was open to a revelation of the hope which would come to him from above.

  1. The Emanation of the Savior

The Logos which moved had the hope and the expectation of him who is exalted. As for those of the shadow, he separated himself from them in every way, since they fight against him and are not at all humble before him. He was content with the beings of the thought. And as for the one who is set up in this way and who is within the exalted boundary, remembering the one who is defective, the Logos brought him forth in an invisible way, among those who came into being according to the thought, according to the one who was with them, until the light shone upon him from above as a lifegiver, the one who was begotten by the thought of brotherly love of the pre-existent Pleromas.

The stumbling, which happened to the aeons of the Father of the Totalities who did not suffer, was brought to them, as if it were their own, in a careful and non-malicious and immensely sweet way. It was brought to the Totalities so that they might be instructed about the defect by the single one, from whom alone they all received strength to eliminate the defects.

The order which was his came into being from him who ran on high and that which brought itself forth from him and from the entire perfection. The one who ran on high became for the one who was defective an intercessor with the emanation of the aeons which had come into being in accord with the things which exist. When he prayed to them, they consented joyously and willingly, since they were in agreement, and with harmonious consent, to aid the defective one. They gathered together, asking the Father with beneficent intent that there be aid from above, from the Father, for his glory, since the defective one could not become perfect in any other way, unless it was the will of the Pleroma of the Father, which he had drawn to himself, revealed, and given to the defective one. Then from the harmony, in a joyous willingness which had come into being, they brought forth the fruit, which was a begetting from the harmony, a unity, a possession of the Totalities, revealing the countenance of the Father, of whom the aeons thought as they gave glory and prayed for help for their brother with a wish in which the Father counted himself with them. Thus, it was willingly and gladly that they bring forth the fruit. And he made manifest the agreement of the revelation of his union with them, which is his beloved Son. But the Son in whom the Totalities are pleased put himself on them as a garment, through which he gave perfection to the defective one, and gave confirmation to those who are perfect, the one who is properly called “Savior” and “the Redeemer” and “the Well-Pleasing one” and “the Beloved,” “the one to whom prayers have been offered” and “the Christ” and “the Light of those appointed,” in accordance with the ones from whom he was brought forth, since he has become the names of the positions which were given to him. Yet, what other name may be applied to him except “the Son,” as we previously said, since he is the knowledge of the Father, whom he wanted them to know?

Not only did the aeons generate the countenance of the Father to whom they gave praise, which was written previously, but also they generated their own; for the aeons who give glory generated their countenance and their face. They were produced as an army for him, as for a king, since the beings of the thought have a powerful fellowship and an intermingled harmony. They came forth in a multifaceted form, in order that the one to whom help was to be given might see those to whom he had prayed for help. He also sees the one who gave it to him.

The fruit of the agreement with him, of which we previously spoke, is subject to the power of the Totalities. For the Father has set the Totalities within him, both the ones which pre-exist and the ones which are, and the ones which will be. He was capable (of doing it). He revealed those which he had placed within him. He did not give them, when he entrusted them to him. He directed the organization of the universe according to the authority which was given him from the first and (according to) the power of the task. Thus, he began and effected his revelation.

The one in whom the Father is and the one in whom the Totalities are created before the one who lacked sight. He instructed him about those who searched for their sight, by means of the shining of that perfect light. He first perfected him in ineffable joy. He perfected him for himself as a perfect one and he also gave him what is appropriate to each individual. For this is the determination of the first joy. And sowed in him in an invisible way a word which is destined to be knowledge. And he gave him power to separate and cast out from himself those who are disobedient to him. Thus, he made himself manifest to him. But to those who came into being because of him he revealed a form surpassing them. They acted in a hostile way toward one another. Suddenly he revealed himself to them, approaching them in the form of lightning. And in putting an end to the entanglement which they have with one another he stopped it by the sudden revelation, which they were not informed about, did not expect, and did not know of. Because of this, they were afraid and fell down, since they were not able to bear the appearance of the light which struck them. The one who appeared was an assault for the two orders. Just as the beings of thought had been given the name “little one,” so they have a faint notion that they have the exalted one, he exists before them, and they have sown within them an attitude of amazement at the exalted one who will become manifest. Therefore, they welcomed his revelation and they worshipped him. They became convinced witnesses to . They acknowledged the light which had come into being as one stronger than those who fought against them. The beings of the likeness, however, were exceedingly afraid, since they were not able to hear about him in the beginning, that there is a vision of this sort. Therefore they fell down to the pit of ignorance which is called “the Outer Darkness,” and “Chaos” and “Hades” and “the Abyss.” He set up what was beneath the order of the beings of thought, as it was stronger than they. They were worthy of ruling over the unspeakable darkness, since it is theirs and is the lot which was assigned to them. He granted them that they, too, should be of use for the organization which was to come, to which he had assigned them.

There is a great difference between the revelation of the one who came into being to the one who was defective and to those things which are to come into being because of him. For he revealed himself to him within him, since he is with him, is a fellow sufferer with him, gives him rest little by little, makes him grow, lifts him up, gives himself to him completely for enjoyment from a vision. But to those who fall outside, he revealed himself quickly and in a striking way and he withdrew to himself suddenly without having let them see him.

  1. The Pleroma of the Logos

When the Logos which was defective was illumined, his Pleroma began. He escaped those who had disturbed him at first. He became unmixed with them. He stripped off that arrogant thought. He received mingling with the Rest, when those who had been disobedient to him at first bent down and humbled themselves before him. And he rejoiced over the visitation of his brothers who had visited him. He gave glory and praise to those who had become manifest as a help to him, while he gave thanks, because he had escaped those who revolted against him, and admired and honored the greatness and those who had appeared to him in a determined way. He generated manifest images of the living visages, pleasing among things which are good, existing among the things which exist, resembling them in beauty, but unequal to them in truth, since they are not from an agreement with him, between the one who brought them forth and the one who revealed himself to him. But in wisdom and knowledge he acts, mingling the Logos with him(self) entirely. Therefore, those which came forth from him are great, just as that which is truly great.

After he was amazed at the beauty of the ones who had appeared to him, he professed gratitude for this visitation. The Logos performed this activity, through those from whom he had received aid, for the stability of those who had come into being because of him and so that they might receive something good, since he thought to pray for the organization of all those who came forth from him, which is stabilized, so that it might make them established. Therefore, those whom he intentionally produced are in chariots, just as those who came into being, those who have appeared, so that they might pass through every place of things which are below, so that each one might be given the place which is constituted as he is. This is destruction for the beings of the likeness, yet is an act of beneficence for the beings of the thought, a revelation Dittography of those who are from the ordinance, which was a unity while suffering, while they are seeds, which have not come to be by themselves.

The one who appeared was a countenance of the Father and of the harmony. He was a garment (composed) of every grace, and food which is for those whom the Logos brought forth while praying and giving glory and honor. This is the one whom he glorified and honored while looking to those to whom he prayed, so that he might perfect them through the images which he had brought forth.

The Logos added even more to their mutual assistance and to the hope of the promise, since they have joy and abundant rest and undefiled pleasures. He generated those whom he remembered at first, when they were not with him, (he generated them) having the perfection. Dittography Now, while he who belongs to the vision is with him, he exists in hope and faith in the perfect Father, as much as the Totalities. He appears to him before he mingles with him, in order that the things which have come into being might not perish by looking upon the light, for they cannot accept the great, exalted stature.

The thought of the Logos, who had returned to his stability and ruled over those who had come into being because of him, was called “Aeon” and “Place” of all those whom he had brought forth in accord with the ordinance, and it is also called “Synagogue of Salvation,” because he healed him(self) from the dispersal, which is the multifarious thought, and returned to the single thought. Similarly, it is called “Storehouse,” because of the rest which he obtained, giving (it) to himself alone. And it is also called “Bride,” because of the joy of the one who gave himself to him in the hope of fruit from the union, and who appeared to him. It is also called “Kingdom,” because of the stability which he received, while he rejoices at the domination over those who fought him. And it is called “the Joy of the Lord,” because of the gladness in which he clothed himself. With him is the light, giving him recompense for the good things which are in him, and (with him is) the thought of freedom.

The aeon of which we previously spoke is above the two orders of those who fight against one another. It is not a companion of those who hold dominion and is not implicated in the illnesses and weaknesses, things belonging to the thought and to the likeness.

That in which the Logos set himself, perfect in joy, was an aeon, having the form of matter, but also having the constitution of the cause, which is the one who revealed himself. (The aeon was) an image of those things which are in the Pleroma, those things which came into being from the abundance of the enjoyment of the one who exists joyously. Moreover, the countenance of the one who revealed himself, was in the sincerity and the attentiveness and the promise concerning the things for which he asked. It had the designation of the Son and his essence and his power and his form, who is the one whom he loved and in whom he was pleased, who was entreated in a loving way. It was light and was a desire to be established and an openness for instruction and an eye for vision, qualities which it had from the exalted ones. It was also wisdom for his thinking in opposition to the things beneath the organization. It was also a word for speaking and the perfection of the things of this sort. And it is these who took form with him, but according to the image of the Pleroma, having their fathers who are the ones who gave them life, each one being a copy of each one of the faces, which are forms of maleness, since they are not from the illness which is femaleness, but are from this one who already has left behind the sickness. It has the name “the Church,” for in harmony they resemble the harmony in the assembly of those who have revealed themselves.

That which came into being in the image of the light, it too is perfect, inasmuch as it is an image of the one existing light, which is the Totalities. Even if it was inferior to the one of whom it is an image, nevertheless it has its indivisibility, because it is a countenance of the indivisible light. Those, however, who came into being in the image of each one of the aeons, they in essence are in the one whom we previously mentioned, but in power they are not equal, because it (the power) is in each of them. In this mingling with one another they have equality, but each one has not cast off what is peculiar to itself. Therefore, they are passions, for passion is sickness, since they are productions not of the agreement of the Pleroma, but of this one, prematurely, before he received the Father. Hence, the agreement with his Totality and will was something beneficial for the organization which was to come. It was granted them to pass through the places which are below, since the places are unable to accommodate their sudden, hasty coming, unless (they come) individually, one by one. Their coming is necessary, since by them will everything be perfected.

In short, the Logos received the vision of all things, those which pre-exist, and those which are now, and those which will be, since he has been entrusted with the organization of all that which exists. Some things are already in things which are fit for coming into being, but the seeds which are to be he has within himself, because of the promise which belonged to that which he conceived, as something belonging to seeds which are to be. And he produced his offspring, that is, the revelation of that which he conceived. For a while, however, the seed of promise is guarded, so that those who have been appointed for a mission might be appointed by the coming of the Savior and of those who are with him, the ones who are first in knowledge and glory of the Father.

  1. The Organization

It is fitting, from the prayer which he made and the conversion which occurred because of it, that some should perish, while others benefit, and still others be set apart. He first prepared the punishment of those who are disobedient, making use of a power of the one who appeared, the one from whom he received authority over all things, so as to be separate from him. He is the one who is below, and he also keeps himself apart from that which is exalted, until he prepares the organization of all those things which are external, and gives to each the place which is assigned to it.

The Logos established him(self) at first, when he beautified the Totalities, as a basic principle and cause and ruler of the things which came to be, like the Father, the one who was the cause of the establishment, which was the first to exist after him. He created the pre-existent images, which he brought forth in thanks and glorification. Then he beautified the place of those whom he had brought forth in glory, which is called “Paradise” and “the Enjoyment” and “the Joy full of sustenance” and “the Joy,” which pre-exist. And of every goodness which exists in the Pleroma, it preserves the image. Then he beautified the kingdom, like a city filled with everything pleasing, which is brotherly love and the great generosity, which is filled with the holy spirits and the mighty powers which govern them, which the Logos produced and established in power. Then (he beautified) the place of the Church which assembles in this place, having the form of the Church which exists in the aeons, which glorifies the Father. After these (he beautified) the place of the faith and obedience (which arises) from hope, which things the Logos received when the light appeared; then (he beautified the place of) the disposition, which is prayer and supplication, which were followed by forgiveness and the word concerning the one who would appear.

All the spiritual places are in spiritual power. They are separate from the beings of the thought, since the power is established in an image, which is that which separates the Pleroma from the Logos, while the power which is active in prophesying about the things which will be, directs the beings of the thought which have come into being toward that which is pre-existent, and it does not permit them to mix with the things which have come into being through a vision of the things which are with him.

The beings of the thought which is outside are humble; they preserve the representation of the pleromatic, especially because of the sharing in the names by which they are beautiful.

The conversion is humble toward the beings of the thought, and the law, too, is humble toward them, (the law) of the judgment, which is the condemnation and the wrath. Also humble toward them is the power which separates those who fall below them, sends them far off and does not allow them to spread out over the beings of the thought and the conversion, which (power) consists in fear and perplexity and forgetfulness and astonishment and ignorance and the things which have come into being in the manner of a likeness, through fantasy. And these things, too, which were in fact lowly, are given the exalted names. There is no knowledge for those who have come forth from them with arrogance and lust for power and disobedience and falsehood.

To each one he gave a name, since the two orders are in a name. Those belonging to the thought and those of the representation are called “the Right Ones” and “Psychic” and “the Fiery Ones” and “the Middle Ones.” Those who belong to the arrogant thought and those of the likeness are called “the Left”, “Hylic”, “the Dark Ones,” and “the Last.”

After the Logos established each one in his order, both the images and the representations and the likenesses, he kept the aeon of the images pure from all those who fight against it, since it is a place of joy. However, to those of the thought he revealed the thought which he had stripped from himself, desiring to draw them into a material union, for the sake of their system and dwelling place, and in order that they might also bring forth an impulse for diminution from their attraction to evil, so that they might not any more rejoice in the glory of their environment and be dissolved, but might rather see their sickness in which they suffer, so that they might beget love and continuous searching after the one who is able to heal them of the inferiority. Also over those who belong to the likeness, he set the word of beauty, so that he might bring them into a form. He also set over them the law of judgment. Again, he set over them the powers which the roots had produced in their lust for power. He appointed them as rulers over them, so that, either by the support of the word which is beautiful, or by the threat of the law, or by the power of lust for power, the order might be preserved from those who have reduced it to evil, while the Logos is pleased with them, since they are useful for the organization.

The Logos knows the agreement in the lust for power of the two orders. To these and to all the others, he graciously granted their desire. He gave to each one the appropriate rank, and it was ordered that each one be a ruler over a place and an activity. He yields to the place of the one more exalted than himself, in order to command the other places in an activity which is in the allotted activity which falls to him to have control over because of his mode of being. As a result, there are commanders and subordinates in positions of domination and subjection among the angels and archangels, while the activities are of various types and are different. Each one of the archons with his race and his perquisites to which his lot has claim, just as they appeared, each was on guard, since they have been entrusted with the organization and none lacks a command and none is without kingship from the end of the heavens to the end of the earth, even to the foundations of the earth, and to the places beneath the earth. There are kings, there are lords and those who give commands, some for administering punishment, others for administering justice, still others for giving rest and healing, others for teaching, others for guarding.

Over all the archons he appointed an Archon with no one commanding him. He is the lord of all of them, that is, the countenance which the Logos brought forth in his thought as a representation of the Father of the Totalities. Therefore, he is adorned with every which a representation of him, since he is characterized by every property and glorious quality. For he too is called “father” and god” and “demiurge” and “king” and “judge” and “place” and “dwelling” and “law.”

The Logos uses him as a hand, to beautify and work on the things below, and he uses him as a mouth, to say the things which will be prophesied.

The things which he has spoken he does. When he saw that they were great and good and wonderful, he was pleased and rejoiced, as if he himself in his own thought had been the one to say them and do them, not knowing that the movement within him is from the spirit who moves him in a determined way toward those things which he wants.

In regard to the things which came into being from him, he spoke of them, and they came into being as a representation of the spiritual places which we mentioned previously in the discussion about the images.

Not only he work, but also, as the one who is appointed as father of his organization, he engendered by himself and by the seeds, yet also by the spirit which is elect and which will descend through him to the places which are below. Not only does he speak spiritual words of his own, in an invisible way, (he speaks) through the spirit which calls out and begets things greater than his own essence.

Since in his essence he is a “god” and “father” and all the rest of the honorific titles, he was thinking that they were elements of his own essence. He established a rest for those who obey him, but for those who disobey him, he also established punishments. With him, too, there is a paradise and a kingdom and everything else which exists in the aeon which exists before him. They are more valuable than the imprints, because of the thought which is connected with them, which is like a shadow and a garment, so to speak, because he does not see in what way the things which exist actually do exist.

He established workers and servants, assisting in what he will do and what he will say, for in every place where he worked he left his countenance in his beautiful name, effecting and speaking of the things which he thinks about.

He established in his place images of the light which appeared and of those things which are spiritual, though they were of his own essence. For, thus they were honored in every place by him, being pure, from the countenance of the one who appointed them, and they were established: paradises and kingdoms and rests and promises and multitudes of servants of his will, and though they are lords of dominions, they are set beneath the one who is lord, the one who appointed them.

After he listened to him in this way, properly, about the lights, which are the source and the system, he set them over the beauty of the things below. The invisible spirit moved him in this way, so that he would wish to administer through his own servant, whom he too used, as a hand and as a mouth and as if he were his face, (and his servant is) the things which he brings, order and threat and fear, in order that those with whom he has done what is ignorant might despise the order which was given for them to keep, since they are fettered in the bonds of the archons, which are on them securely.

The whole establishment of matter is divided into three. The strong powers which the spiritual Logos brought forth from fantasy and arrogance, he established in the first spiritual rank. Then those (powers) which these produced by their lust for power, he set in the middle area, since they are powers of ambition, so that they might exercise dominion and give commands with compulsion and force to the establishment which is beneath them. Those which came into being through envy and jealousy, and all the other offspring from dispositions of this sort, he set in a servile order controlling the extremities, commanding all those which exist and all (the realm of) generation, from whom come rapidly destroying illnesses, who eagerly desire begetting, who are something in the place where they are from and to which they will return. And therefore, he appointed over them authoritative powers, acting continuously on matter, in order that the offspring of those which exist might also exist continuously. For this is their glory.

Part II

  1. The Creation of Material Humanity

The matter which flows through its form (is) a cause by which the invisibility which exists through the powers […] for them all, for […], as they beget before them and destroy.

The thought which is set between those of the right and those of the left is a power of begetting. All those which the first ones will wish to make, so to speak, a projection of theirs, like a shadow cast from and following a body, those things which are the roots of the visible creations, namely, the entire preparation of the adornment of the images and representations and likenesses, have come into being because of those who need education and teaching and formation, so that the smallness might grow, little by little, as through a mirror image. For it was for this reason that he created mankind at the end, having first prepared and provided for him the things which he had created for his sake.

Like that of all else is the creation of mankind as well. The spiritual Logos moved him invisibly, as he perfected him through the Demiurge and his angelic servants, who shared in the act of fashioning in multitudes, when he took counsel with his archons. Like a shadow is earthly man, so that he might be like those who are cut off from the Totalities. Also he is something prepared by all of them, those of the right and those of the left, since each one in the orders gives a form to the […] in which it exists.

The […] which the Logos who was defective brought forth, who was in the sickness, did not resemble him, because he brought it forth forgetfully, ignorantly, and defectively, and in all the other weak ways, although the Logos gave the first form through the Demiurge out of ignorance, so that he would learn that the exalted one exists, and would know that he needs him. This is what the prophet called “Living Spirit” and “Breath of the exalted aeons” and “the Invisible,” and this is the living soul which has given life to the power which was dead at first. For that which is dead is ignorance.

It is fitting that we explain about the soul of the first human being, that it is from the spiritual Logos, while the creator thinks that it is his, since it is from him, as from a mouth through which one breathes. The creator also sent down souls from his substance, since he, too, has a power of procreation, because he is something which has come into being from the representation of the Father. Also those of the left brought forth, as it were, men of their own, since they have the likeness of .

The spiritual substance is a single thing and a single representation, and its weakness is the determination in many forms. As for the substance of the psychics, its determination is double, since it has the knowledge and the confession of the exalted one, and it is not inclined to evil, because of the inclination of the thought. As for the material substance, its way is different and in many forms, and it was a weakness which existed in many types of inclination.

The first human being is a mixed formation, and a mixed creation, and a deposit of those of the left and those of the right, and a spiritual word whose attention is divided between each of the two substances from which he takes his being. Therefore, it is said that a paradise was planted for him, so that he might eat of the food of three kinds of tree, since it is a garden of the threefold order, and since it is that which gives enjoyment.

The noble elect substance which is in him was more exalted. It created and it did not wound them. Therefore they issued a command, making a threat and bringing upon him a great danger, which is death. Only the enjoyment of the things which are evil did he allow him to taste, and from the other tree with the double (fruit) he did not allow him to eat, much less from the tree of life, so that they would not acquire honor […] them, and so that they would not be […] by the evil power which is called “the serpent.” And he is more cunning than all the evil powers. He led man astray through the determination of those things which belong to the thought and the desires. made him transgress the command, so that he would die. And he was expelled from every enjoyment of that place.

This is the expulsion which was made for him, when he was expelled from the enjoyments of the things which belong to the likeness and those of the representation. It was a work of providence, so that it might be found that it is a short time until man will receive the enjoyment of the things which are eternally good, in which is the place of rest. This the spirit ordained when he first planned that man should experience the great evil, which is death, that is complete ignorance of the Totality, and that he should experience all the evils which come from this and, after the deprivations and cares which are in these, that he should receive of the greatest good, which is life eternal, that is, firm knowledge of the Totalities and the reception of all good things. Because of the transgression of the first man, death ruled. It was accustomed to slay every man in the manifestation of its domination, which had been given it as a kingdom because of the organization of the Father’s will, of which we spoke previously.

Part III

  1. The Variety of Theologies

If both the orders, those on the right and those on the left, are brought together with one another by the thought which is set between them, which gives them their organization with each other, it happens that they both act with the same emulation of their deeds, with those of the right resembling those of the left, and those of the left resembling those of the right. And if at times the evil order begins to do evil in a foolish way, the order emulates, in the form of a man of violence, also doing what is evil, as if it were a power of a man of violence. At other times the foolish order attempts to do good, making itself like it, since the hidden order, too, is zealous to do it. Just as it is in the things which are established, so (it is) in the things which have come to be. Since they bring things unlike one another, those who were not instructed were unable to know the cause of the things which exist. Therefore, they have introduced other types (of explanation), some saying that it is according to providence that the things which exist have their being. These are the people who observe the stability and the conformity of the movement of creation. Others say that it is something alien. These are people who observe the diversity and the lawlessness and the evil of the powers. Others say that the things which exist are what is destined to happen. These are the people who were occupied with this matter. Others say that it is something in accordance with nature. Others say that it is a self-existent. The majority, however, all who have reached as far as the visible elements, do not know anything more than them.

Those who were wise among the Greeks and the barbarians have advanced to the powers which have come into being by way of imagination and vain thought. Those who have come from these, in accord with the mutual conflict and rebellious manner active in them, also spoke in a likely, arrogant and imaginary way concerning the things which they thought of as wisdom, although the likeness deceived them, since they thought that they had attained the truth, when they had (only) attained error. (They did so) not simply in minor appellations, but the powers themselves seem to hinder them, as if they were the Totality. Therefore, the order was caught up in fighting itself alone, because of the arrogant hostility of one of the offspring of the archon who is superior, who exists before him. Therefore, nothing was in agreement with its fellows, nothing, neither philosophy nor types of medicine nor types of rhetoric nor types of music nor types of logic, but they are opinions and theories. Ineffability held sway in confusion, because of the indescribable quality of those who hold sway, who give them thoughts.

Now, as for the things which came forth from the of the Hebrews, things which are written by the hylics who speak in the fashion of the Greeks, the powers of those who think about all of them, so to speak, the “right ones,” the powers which move them all to think of words and a representation, they them, and they grasped so as to attain the truth and used the confused powers which act in them. Afterwards they attained to the order of the unmixed ones, the one which is established, the unity which exists as a representation of the representation of the Father. It is not invisible in its nature, but a wisdom envelops it, so that it might preserve the form of the truly invisible one. Therefore, many angels have not been able to see it. Also, other men of the Hebrew race, of whom we already spoke, namely the righteous ones and the prophets, did not think of anything and did not say anything from imagination or through a likeness or from esoteric thinking, but each one by the power which was at work in him, and while listening to the things which he saw and heard, spoke of them in […]. They have a unified harmony with one another after the manner of those who worked in them, since they preserve the connection and the mutual harmony primarily by the confession of the one more exalted than they. And there is one who is greater than they, who was appointed since they have need of him, and whom the spiritual Logos begot along with them as one who needs the exalted one, in hope and expectation in accord with the thought which is the seed of salvation. And he is an illuminating word, which consists of the thought and his offspring and his emanations. Since the righteous ones and the prophets, whom we have previously mentioned, preserve the confession and the testimony concerning the one who is great, made by their fathers who were looking for the hope and the hearing, in them is sown the seed of prayer and the searching, which is sown in many who have searched for strengthening. It appears and draws them to love the exalted one, to proclaim these things as pertaining to a unity. And it was a unity which worked in them when they spoke. Their vision and their words do not differ because of the multitude of those who have given them the vision and the word. Therefore, those who have listened to what they have said concerning this do not reject any of it, but have accepted the scriptures in an altered way. By interpreting them, they established many heresies which exist to the present among the Jews. Some say that God is one, who made a proclamation in the ancient scriptures. Others say that he is many. Some say that God is simple and was a single mind in nature. Others say that his activity is linked with the establishment of good and evil. Still others say that he is the creator of that which has come into being. Still others say that it was by the angels that he created.

The multitude of ideas of this sort is the multitude of forms and the abundance of types of scripture, that which produced their teachers of the Law. The prophets, however, did not say anything of their own accord, but each one of them (spoke) of the things which he had seen and heard through the proclamation of the Savior. This is what he proclaimed, with the main subject of their proclamation being that which each said concerning the coming of the Savior, which is this coming. Sometimes the prophets speak about it as if it will be. Sometimes (it is) as if the Savior speaks from their mouths, saying that the Savior will come and show favor to those who have not known him. They have not all joined with one another in confessing anything, but each one, on the basis of the thing from which he received power to speak about him, and on the basis of the place which he saw, thinks that it is from it that he will be begotten, and that he will come from that place. Not one of them knew whence he would come nor by whom he would be begotten, but he alone is the one of whom it is worthy to speak, the one who will be begotten and will suffer. Concerning that which he previously was and that which he is eternally – an unbegotten, impassible one from the Logos, who came into being in flesh – he did not come into their thought. And this is the account which they received an impulse to give concerning his flesh which was to appear. They say that it is a production from all of them, but that before all things it is from the spiritual Logos, who is the cause of the things which have come into being, from whom the Savior received his flesh. He had conceived at the revelation of the light, according to the word of the promise, at his revelation from the seminal state. For the one who exists is not a seed of the things which exist, since he was begotten at the end. But to the one by whom the Father ordained the manifestation of salvation, who is the fulfillment of the promise, to him belonged all these instruments for entry into life, through which he descended. His Father is one, and alone is truly a father to him, the invisible, unknowable, the incomprehensible in his nature, who alone is God in his will and his form, who has granted that he might be seen, known, and comprehended.

  1. The Incarnate Savior and his Companions

He it is who was our Savior in willing compassion, who is that which they were. For it was for their sake that he became manifest in an involuntary suffering. They became flesh and soul, that is, eternally which (things) hold them and with corruptible things they die. And as for those who came into being, the invisible one taught them invisibly about himself.

Not only did he take upon the death of those whom he thought to save, but he also accepted their smallness to which they had descended when they were in body and soul. (He did so) because he had let himself be conceived and born as an infant, in body and soul.

Among all the others who shared in them, and those who fell and received the light, he came into being exalted, because he had let himself be conceived without sin, stain and defilement. He was begotten in life, being in life because the former and the latter are in passion and changing opinion from the Logos who moved, who established them to be body and soul. He it is has taken to himself the one who came from those whom we previously mentioned.

He came into being from the glorious vision and the unchanging thought of the Logos who returned to himself, after his movement, from the organization, just as those who came with him took body and soul and a confirmation and stability and judgment of things. They too intended to come.

When they thought of the Savior they came, and they came when he knew; they also came more exalted in the emanation according to the flesh than those who had been brought forth from a defect, because in this way they, too, received their bodily emanation, along with the body of the Savior, through the revelation and the mingling with him. These others were those of one substance, and it indeed is the spiritual (substance). The organization is different. This is one thing, that is another. Some come forth from passion and division, needing healing. Others are from prayer, so that they heal the sick, when they have been appointed to treat those who have fallen. These are the apostles and the evangelists. They are the disciples of the Savior, and teachers who need instruction. Why, then, did they, too, share in the passions in which those who have been brought forth from passion share, if indeed they are bodily productions in accordance with the organization and Savior, who did not share in the passions?

The Savior was an image of the unitary one, he who is the Totality in bodily form. Therefore, he preserved the form of indivisibility, from which comes impassability. They, however, are images of each thing which became manifest. Therefore, they assume division from the pattern, having taken form for the planting which exists beneath the heaven. This also is what shares in the evil which exists in the places which they have reached. For the will held the Totality under sin, so that by that will he might have mercy on the Totality and they might be saved, while a single one alone is appointed to give life, and all the rest need salvation. Therefore, it was from (reasons) of this sort that it began to receive grace to give the honors which were proclaimed by Jesus, which were suitable for him to proclaim to the rest, since a seed of the promise of Jesus Christ was set up, whom we have served in (his) revelation and union. Now the promise possessed the instruction and the return to what they are from the first, from which they possess the drop, so as to return to him, which is that which is called “the redemption.” And it is the release from the captivity and the acceptance of freedom. In its places, the captivity of those who were slaves of ignorance holds sway. The freedom is the knowledge of the truth which existed before the ignorance was ruling, forever without beginning and without end, being something good, and a salvation of things, and a release from the servile nature in which they have suffered.

Those who have been brought forth in a lowly thought of vanity, that is, (a thought) which goes to things which are evil through the thought which draws them down to the lust for power, these have received the possession which is freedom, from the abundance of the grace which looked upon the children. It was, however, a disturbance of the passion and a destruction of those things which he cast off from himself at first, when the Logos separated them from himself, (the Logos) who was the cause of their being destined for destruction, though he kept at end of the organization and allowed them to exist because even they were useful for the things which were ordained.

  1. The Tripartition of Mankind

Mankind came to be in three essential types, the spiritual, the psychic, and the material, conforming to the triple disposition of the Logos, from which were brought forth the material ones and the psychic ones and the spiritual ones. Each of the three essential types is known by its fruit. And they were not known at first but only at the coming of the Savior, who shone upon the saints and revealed what each was.

The spiritual race, being like light from light and like spirit from spirit, when its head appeared, it ran toward him immediately. It immediately became a body of its head. It suddenly received knowledge in the revelation. The psychic race is like light from a fire, since it hesitated to accept knowledge of him who appeared to it. (It hesitated) even more to run toward him in faith. Rather, through a voice it was instructed, and this was sufficient, since it is not far from the hope according to the promise, since it received, so to speak as a pledge, the assurance of the things which were to be. The material race, however, is alien in every way; since it is dark, it shuns the shining of the light, because its appearance destroys it. And since it has not received its unity, it is something excessive and hateful toward the Lord at his revelation.

The spiritual race will receive complete salvation in every way. The material will receive destruction in every way, just as one who resists him. The psychic race, since it is in the middle when it is brought forth and also when it is created, is double according to its determination for both good and evil. It takes its appointed departure suddenly and its complete escape to those who are good. Those whom the Logos brought forth in accordance with the first element of his thought, when he remembered the exalted one and prayed for salvation, have salvation suddenly. They will be saved completely because of the salvific thought. As he was brought forth, so, too, were these brought forth from him, whether angels or men. In accordance with the confession that there is one who is more exalted than themselves, and in accordance with the prayer and the search for him, they also will attain the salvation of those who have been brought forth, since they are from the disposition which is good. They were appointed for service in proclaiming the coming of the Savior who was to be and his revelation which had come. Whether angels or men, when he was sent as a service to them, they received, in fact, the essence of their being. Those, however, who are from the thought of lust for power, who have come into being from the blow of those who fight against him, those whom the thought brought forth, from these, since they are mixed, they will receive their end suddenly. Those who will be brought forth from the lust for power which is given to them for a time and for certain periods, and who will give glory to the Lord of glory, and who will relinquish their wrath, they will receive the reward for their humility, which is to remain forever. Those, however, who are proud because of the desire of ambition, and who love temporary glory, and who forget that it was only for certain periods and times which they have that they were entrusted with power, and for this reason did not acknowledge that the Son of God is the Lord of all and Savior, and were not brought out of wrath and the resemblance to the evil ones, they will receive judgment for their ignorance and their senselessness, which is suffering, along with those who went astray, anyone of them who turned away; and even more (for) wickedness in doing to the Lord things which were not fitting, which the powers of the left did to him, even including his death. They persevered saying, “We shall become rulers of the universe, if the one who has been proclaimed king of the universe is slain,” (they said this) when they labored to do this, namely the men and angels who are not from the good disposition of the right ones but from the mixture. And they first chose for themselves honor, though it was only a temporary wish and desire, while the path to eternal rest is by way of humility for salvation of those who will be saved, those of the right ones. After they confess the Lord and the thought of that which is pleasing to the church and the song of those who are humble along with her to the full extent possible, in that which is pleasing to do for her, in sharing in her sufferings and her pains in the manner of those who understand what is good for the church, they will have a share in her hope. This is to be said on the subject of how men and angels who are from the order of the left have a path to error: not only did they deny the Lord and plot evil against him, but also toward the Church did they direct their hatred and envy and jealousy; and this is the reason for the condemnation of those who have moved and have aroused themselves for the trials of the Church.

  1. The Process of Restoration

The election shares body and essence with the Savior, since it is like a bridal chamber because of its unity and its agreement with him. For, before every place, the Christ came for her sake. The calling, however, has the place of those who rejoice at the bridal chamber, and who are glad and happy at the union of the bridegroom and the bride. The place which the calling will have is the aeon of the images, where the Logos has not yet joined with the Pleroma. And since the man of the Church was happy and glad at this, as he was hoping for it, he separated spirit, soul, and body in the organization of the one who thinks that he is a unity, though within him is the man who is the Totality – and he is all of them. And, though he has the escape from the […] which the places will receive, he also has the members about which we spoke earlier. When the redemption was proclaimed, the perfect man received knowledge immediately, so as to return in haste to his unitary state, to the place from which he came, to return there joyfully, to the place from which he came, to the place from which he flowed forth. His members, however, needed a place of instruction, which is in the places which are adorned, so that they might receive from them resemblance to the images and archetypes, like a mirror, until all the members of the body of the Church are in a single place and receive the restoration at one time, when they have been manifested as the whole body, namely the restoration into the Pleroma. It has a preliminary concord with a mutual agreement, which is the concord which belongs to the Father, until the Totalities receive a countenance in accordance with him. The restoration is at the end, after the Totality reveals what it is, the Son, who is the redemption, that is, the path toward the incomprehensible Father, that is, the return to the pre-existent, and (after) the Totalities reveal themselves in that one, in the proper way, who is the inconceivable one and the ineffable one, and the invisible one and the incomprehensible one, so that it receives redemption. It was not only release from the domination of the left ones, nor was it only escape from the power of those of the right, to each of which we thought that were slaves and sons, from whom none escapes without quickly becoming theirs again, but the redemption also is an ascent to the degrees which are in the Pleroma and to those who have named themselves and who conceive of themselves according to the power of each of the aeons, and (it is) an entrance into what is silent, where there is no need for voice nor for knowing, nor for forming a concept, nor for illumination, but (where) all things are light, while they do not need to be illumined.

Not only do humans need redemption, but also the angels, too, need redemption, along with the image and the rest of the Pleromas of the aeons and the wondrous powers of illumination. So that we might not be in doubt in regard to the others, even the Son himself, who has the position of redeemer of the Totality, needed redemption as well, – he who had become man, – since he gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he first received redemption from the word which had descended upon him, all the rest received redemption from him, namely those who had taken him to themselves. For those who received the one who had received (redemption) also received what was in him.

Among the men who are in the flesh redemption began to be given, his first-born, and his love, the Son who was incarnate, while the angels who are in heaven asked to associate, so that they might form an association with him upon the earth. Therefore, he is called “the Redemption of the angels of the Father,” he who comforted those who were laboring under the Totality for his knowledge, because he was given the grace before anyone else.

The Father had foreknowledge of him, since he was in his thought before anything came into being, and since he had those to whom he has revealed him. He set the deficiency on the one who remains for certain periods and times, as a glory for his Pleroma, since the fact that he is unknown is a cause of his production from his agreement […] of him. Just as reception of knowledge of him is a manifestation of his lack of envy and the revelation of the abundance of his sweetness, which is the second glory, so, too, he has been found to be a cause of ignorance, although he is also a begetter of knowledge.

In a hidden and incomprehensible wisdom he kept the knowledge to the end, until the Totalities became weary while searching for God the Father, whom no one found through his own wisdom or power. He gives himself, so that they might receive knowledge of the abundant thought about his great glory, which he has given, and (about) the cause, which he has given, which is his unceasing thanksgiving, he who, from the immobility of his counsel, reveals himself eternally to those who have been worthy of the Father, who is unknown in his nature, so that they might receive knowledge of him, through his desire that they should come to experience the ignorance and its pains.

Those of whom he first thought that they should attain knowledge and the good things which are in it, they were planning – which is the wisdom of the Father, – that they might experience the evil things and might train themselves in them, as a […] for a time, so that they might receive the enjoyment of good things for eternity. They hold change and persistent renunciation and the cause of those who fight against them as an adornment and marvelous quality of those who are exalted, so that it is manifest that the ignorance of those who will be ignorant of the Father was something of their own. He who gave them knowledge of him was one of his powers for enabling them to grasp that knowledge in the fullest sense is called “the knowledge of all that which is thought of” and “the treasure” and “the addition for the increase of knowledge,” “the revelation of those things which were known at first,” and “the path toward harmony and toward the pre-existent one,” which is the increase of those who have abandoned the greatness which was theirs in the organization of the will, so that the end might be like the beginning.

As for the baptism which exists in the fullest sense, into which the Totalities will descend and in which they will be, there is no other baptism apart from this one alone, which is the redemption into God, Father, Son and Holy Spirit, when confession is made through faith in those names, which are a single name of the gospel, when they have come to believe what has been said to them, namely that they exist. From this they have their salvation, those who have believed that they exist. This is attaining in an invisible way to the Father, Son, and Holy Spirit in an undoubting faith. And when they have borne witness to them, it is also with a firm hope that they attained them, so that the return to them might become the perfection of those who have believed in them and (so that) the Father might be one with them, the Father, the God, whom they have confessed in faith and who gave (them) their union with him in knowledge.

The baptism which we previously mentioned is called “garment of those who do not strip themselves of it,” for those who will put it on and those who have received redemption wear it. It is also called “the confirmation of the truth which has no fall.” In an unwavering and immovable way it grasps those who have received the restoration while they grasp it. (Baptism) is called “silence” because of the quiet and the tranquility. It is also called “bridal chamber” because of the agreement and the indivisible state of those who know they have known him. It is also called “the light which does not set and is without flame,” since it does not give light, but those who have worn it are made into light. They are the ones whom he wore. (Baptism) is also called “the eternal life,” which is immortality; and it is called “that which is, entirely, simply, in the proper sense, what is pleasing, inseparably and irremovably and faultlessly and imperturbably, for the one who exists for those who have received a beginning.” For, what else is there to name it apart from “God,” since it is the Totalities, that is, even if it is given numberless names, they are spoken simply as a reference to it. Just as he transcends every word, and he transcends every voice, and he transcends every mind, and he transcends everything, and he transcends every silence, so it is Dittography with those who are that which he is. This is that which they find it to be, ineffably and inconceivably in (its) visage, for the coming into being in those who know, through him whom they have comprehended, who is the one to whom they gave glory.

  1. Redemption of the Calling

Even if on the matter of the election there are many more things for us to say, as it is fitting to say, nonetheless, on the matter of those of the calling – for those of the right are so named – it is necessary for us to return once again to them, and it is not profitable for us to forget them. We have spoken about them, – If there is enough in what preceded at some length, how have we spoken? In a partial way, – since I said about all those who came forth from the Logos, either from the judgment of the evil ones or from the wrath which fights against them and the turning away from them, which is the return to the exalted ones, or from the prayer and the remembrance of those who pre-existed, or from hope and faith that they would receive their salvation from good work, since they have been deemed worthy because they are beings from the good dispositions, (that) they have cause of their begetting which is an opinion from the one who exists. Still further (I said) that before the Logos concerned himself with them in an invisible way, willingly, the exalted one added to this thought, because they were in need of him, who was the cause of their being. They did not exalt themselves when they were saved, as if there were nothing existing before them, but they confess that they have a beginning to their existence, and they desire this: to know him who exists before them. Most of all (I said) that they worshipped the revelation of the light in the form of lightning, and they bore witness that it appeared as salvation.

Not only those who have come forth from the Logos, about whom alone we said that they would accomplish the good work, but also those whom these brought forth according to the good dispositions will share in the repose according to the abundance of the grace. Also those who have been brought forth from the desire of lust for power, having the seed in them which is the lust for power, will receive the reward for (their) good deeds, namely those who acted and those who have the predisposition toward the good, if they intentionally desire and wish to abandon the vain, temporal ambition, and they keep the commandment of the Lord of glory, instead of the momentary honor, and inherit the eternal kingdom.

Now, it is necessary that we unite the causes and the effects on them of the grace and the impulses, since it is fitting that we say what we mentioned previously about the salvation of all those of the right, of all those unmixed and those mixed, to join them with one another. And as for the repose, which is the revelation of the form which they believed, (it is necessary) that we should treat it with a suitable discussion. For when we confessed the kingdom which is in Christ, escaped from the whole multiplicity of forms, and from inequality and change. For the end will receive a unitary existence, just as the beginning is unitary, where there is no male nor female, nor slave and free, nor circumcision and uncircumcision, neither angel nor man, but Christ is all in all. What is the form of the one who did not exist at first? It will be found that he will exist. And what is the nature of the one who was a slave? He will take a place with a free man. For they will receive the vision more and more by nature and not only by a little word, so as to believe, only through a voice, that this is the way it is, that the restoration to that which used to be is a unity. Even if some are exalted because of the organization, since they have been appointed as causes of the things which have come into being, since they are more active as natural forces, and since they are desired because of these things, angels and men will receive the kingdom and the confirmation and the salvation. These, then, are the causes.

About the who appeared in flesh, they believed without any doubt that he is the Son of the unknown God, who was not previously spoken of, and who could not be seen. They abandoned their gods whom they had previously worshipped, and the lords who are in heaven and on earth. Before he had taken them up, and while he was still a child, they testified that he had already begun to preach. And when he was in the tomb as a dead man the angels thought that he was alive, receiving life from the one who had died. They first desired their numerous services and wonders, which were in the temple on their behalf, to be performed continuously the confession. That is, it can be done on their behalf through their approach to him.

That preparation which they did not accept, they rejected, because of the one who had not been sent from that place, but they granted to Christ, of whom they thought that he exists in that place from which they had come along with him, a place of gods and lords whom they served, worshipped, and ministered to, in the names which they had received on loan. – They were given to the one who is designated by them properly. – However, after his assumption, they had the experience to know that he is their Lord, over whom no one else is lord. They gave him their kingdoms; they rose from their thrones; they were kept from their crowns. He, however, revealed himself to them, for the reasons which we have already spoken of: their salvation and the return to a good thought until […] companion and the angels […], and the abundance of good which they did with it. Thus, they were entrusted with the services which benefit the elect, bringing their iniquity up to heaven. They tested them eternally for the lack of humility from the inerrancy of the creation, continuing on their behalf until all come to life and leave life, while their bodies remain on earth, serving all their […], sharing with them in their sufferings and persecutions and tribulations, which were brought upon the saints in every place.

As for the servants of the evil , though evil is worthy of destruction, they are in […]. But because of the […] which is above all the worlds, which is their good thought and the fellowship, the Church will remember them as good friends and faithful servants, once she has received redemption from the one who gives requital. Then the grace which is in the bridal chamber and […] in her house […] in this thought of the giving and the one who […] Christ is the one with her and the expectation of the Father of the Totality, since she will produce for them angels as guides and servants.

They will think pleasant thoughts. They are services for her. She will give them their requital for all that which the aeons will think about. He is an emanation from them, so that, just as Christ did his will which he brought forth and exalted the greatnesses of the Church and gave them to her, so will she be a thought for these. And to men he gives their eternal dwelling places, in which they will dwell, leaving behind the attraction toward the defect, while the power of the Pleroma pulls them up in the greatness of the generosity and the sweetness of the aeon which pre-exists. This is the nature of the entire begetting of those whom he had when he shone on them in a light which he revealed […]. Just as his […] which will be […], so too his lord, while the change alone is in those who have changed.

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… which […] by him […] said, while the hylics will remain until the end for destruction, since they will not give forth for their names, if they would return once again to that which will not be. As they were […] they were not […] but they were of use (in the) time that they were (in it) among them, although they were not […] at first. If […] to do something else concerning the control which they have of the preparation, […] before them. – For though I continually use these words, I have not understood his meaning. – Some elders […] him greatness.

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… all […] angels […] word and the sound of a trumpet, he will proclaim the great complete amnesty from the beauteous east, in the bridal chamber, which is the love of God the Father […], according to the power which […] of the greatness […], the sweetness of the […] of him, since he reveals himself to the greatnesses […] his goodness […] the praise, the dominion, and the glory through […] the Lord, the Savior, the Redeemer of all those belonging to the one filled with Love, through his Holy Spirit, from now through all generations forever and ever. Amen.

Kabbalistic Keys To The Lords Prayer

Mysticism teaches that by a simple act of devotion, human consciousness may be elevated to momentary union with divine consciousness, and that this union bestows an inner strength which surpasseth understanding. This strength, which can be experienced but not explained, is the presence of God known in a mystery. ~Manly P. Hall

It might be well to introduce this subject with a brief summary of the concept of prayer, as this practice is to be found in the principal religions of mankind. A prayer is a formula of supplication, adoration, confession, or thanksgiving addressed to God, either directly or through intermediary powers, by an individual or a congregation. The words used may be fixed by traditional usage or may be completely informal, according to the mood or need of the supplicant. In either case, the words themselves must be spoken with the deepest sincerity and the fullest realization of the sacredness of the action.

Prayers of ancient nations are recorded upon surviving monuments, especially those pertaining to mortuary rites or public offerings in honor of remarkable events. Such prayers are similar to those in use today, and there has been very little change in the structure of prayer-formulas since the earliest recorded examples. Most of the temples dedicated to the superior deities preserved formulas for addressing the gods through petition or as an act of homage. Usually, the older prayers were less personal and more devotional and were part of an elaborate ritualism. The private citizen seldom addressed personal petitions to the divinities except in an extreme emergency.

Those mortals who felt that they had received some special evidence of divine intercession often brought to the temples gifts of real or sentimental value, and these presents were inscribed with appropriate words of appreciation. Inscriptions of this kind frequently took the form of testimonials. They were simple statements of the facts involved, the divine assistance rendered, and the gratitude of the recipient. In the larger shrines, these testimonials formed an impressive collection evidencing the benevolences of the deity.

Nearly all primitive religious worship included means for attracting the attention of superhuman beings or even the spirits or ghosts of illustrious mortals. Songs, dances, sacrifices of all kinds, rites, and ceremonies were performed so that the needs of the people might be more immediately known to the heavenly powers, or to acquaint evil or malicious entities with the sincerity and faithfulness of the people. The various demons would be unable to work their evil spells upon the tribe if the members thereof called upon good and all-powerful spiritual guardians. While the public mind has changed considerably in recent centuries, the prayer-formulas still in use retain most of the elements of the old spiritism in word if not in concept.

Since the Protestant Reformation, the practice of private prayer has increased among Christian nations. The ritualistic forms of the old church have been modified, and prayer has become an experience of intimate communion. Although some churches have maintained the form of congregational petition, the individual members of the church are invited to seek spiritual security, especially in time of stress, through the act of private prayer. Form and word are less important than the genuine statement of faith made either audibly or silently, and it is assumed that Deity, ever-mindful of the needs of his children, will be attentive to all honorable and honest petitions.

It is well known that philosophers and scholars not given to the acceptance of theological forms have practiced the act of prayer and recommended it to their followers and disciples. The transition between prayer as a ritual and prayer as a mystical experience has been accomplished gradually as the result of the increasing emphasis upon religion as a personal search for truth. Mysticism teaches that by a simple act of devotion, human consciousness may be elevated to momentary union with divine consciousness, and that this union bestows an inner strength which surpasseth understanding. This strength, which can be experienced but not explained, is the presence of God known in a mystery.

As the result of the mingling of tradition and instinct in the human soul, the impulse to seek solace in prayer is widespread even among those who are not nominally religious. This is clearly revealed in times of public disaster, war, and other general catastrophes. The human being is most aware of his own limitations when his character is subjected to special strain. When insufficient to his own needs, he is impelled to seek a larger source of security. It requires but slight consideration for him to realize that faith has brought courage and fortitude to other persons whom he has known, admired, and loved. Early religious indoctrination and association intensify the resolution, and the mind easily accepts the persuasions bestowed by impulse. There are very few who choose to walk dark and dangerous paths alone, and as the way becomes more hazardous, the benefits of spiritual communion become more evident.

Few modern institutions have escaped materialistic pressures, and the churches are confronted with decisions that require genuine dedication to truth. The act of prayer is too often involved in the gratification of personal and physical ambitions. The modern believer prays more for prosperity in this world than for security in the world to come. He is more concerned with the increase of his goods than with the increase of the good within himself. Several denominations have hit upon the idea that prayer is a magical force by which selfish members can advance their various fortunes by enlisting divine aid. God is called upon to intercede in real estate transactions, the fluctuations of the stock exchange, and in an assortment of personal trivia. Instead of approaching Divinity with songs of praise and thanksgiving, the prevailing tendency is to bombard heaven with requirements and demands. In many cases, we ask for that which we have neither the resolution nor the patience to earn by legitimate means. To the degree that prayer becomes a substitute for common intelligence and natural industry, the act of prayerfulness is mutilated and profaned.

Cabalistic Keys to the Lord’s Prayer
~ Manly P. Hall

A Gnostic Understanding Of The Christ Nature And Consciousness

What is the gnostic understanding of the nature of Christ? Well according to some text from the The Nag Hammadi Library Jesus has our nature 
Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, though he came to suffering, (that) he did not rise from the dead, though he arose from the dead.

Here the melchiz is teaching the standard Christian doctrine that Jesus has come in the flesh, that he came to suffer, that he arose from the dead

The Gospel of Thomas 

28 Jesus said: I stood in the midst of the world. I came to them in the flesh (sarx). I found all of them drunk. I found not one of them to be thirsty. My soul was saddened by the sons of men for they are mentally blind. They do not see that they have come into the world empty and they will go out of the world empty. But now they are drunk.. When they sober up they will repent.

Jesus came in the flesh but what type of flesh was this?

(101) Those who do not hate their father and mother as I do cannot be my students, and those who do not love their father and mother as I do cannot be my students.For my mother gave me falsehood, but my true mother gave me life. 

Jesus’ birth mother could only give him falsehood or death by this we understand it to mean that Jesus inherited our sinful nature from his mother Mary
The Gospel of Philip

Speaking about Jesus resurrection

The master was conceived (that is born again) from what is imperishable, through God. The master rose from the dead, but he did not come into being as he was. Rather, his body was completely perfect. It was of flesh, and this flesh was true flesh. Our flesh is not true flesh but only an image of the true. 

Jesus came in the flesh which even after his resurrection his body is still flesh but completely perfect our flesh is not true flesh but only an image of the true this is because of our sinful nature which Jesus himself would have had before his resurrection in order for him to through suffering

Jesus at the Jordan: Jesus revealed himself at the Jordan River as the fullness of kingdom of heaven. The one conceived before all was conceived again (that is born again); the one anointed before was anointed again; the one redeemed redeemed others.

The one redeemed in turn redeemed others Jesus needed to be redeemed because he had our sinful nature

The bible also teaches that Jesus had our sinful nature which he needed to be saved from 

Hebrews 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 

Death had dominion over Christ at one time 

Romans 6:9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.

Immortalization is the physical cleansing

8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

The apostle says, “God made him to be sin for us, who knew no sin” (2 Cor. 5:21); and this he explains in another place by saying, that “He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and “not one” can bring a clean body out of a defiled body; for “that”, says Jesus himself, “which is born of the flesh is flesh” (John 3:6).

John is shown a picture of the Church in its victory over sin and death through our Lord Jesus Christ. The woman symbolizes the Church she is crowned with twelve stars, the twelve stars are the twelve attributes of the Christian faith which are the 12 aions 1faith, 2hope, 3love, 4promises, 5grace, 6repentance, 7forgiveness, 8baptism, 9anointing,, 10wisdom, 11Eucharist 12logos 

The child she bears is the Christ consciousness. 

My children, with whom I am again in labor until Christ is formed in you– Galatians 4:19

The Dragon is Satan The outward senses of self-centeredness, self-gratification, self-indulgence, self-importance, self-righteousness, self-glorification, self-delusion, self, ego, the “false god,” the “beast”

As the Christ consciousness is born, a rival force of the old self occurs, which brings about recurring periods of rebellion in a believer. Through divine intervention (daily readings of the scriptures the spirit-word), the Christ consciousness is protected while the carnal mind, is withdrawn below the conscious level. 

Heaven is the realm of conscious harmony, a consciousness of peace in mind, body, and soul. Since man is free to think what he will, conflicting thoughts may enter heaven. When this takes place, man’s harmony is disrupted and there is “war in heaven.”?

War in heaven this represents the struggle that goes on in the believers mind while the believer tries to adjust his sinful nature to the requirements of Christ consciousness. It is a war which leads to Armageddon

What is symbolized by the “great voice in Heaven” acknowledging the salvation, power, and kingdom of God and the authority of his Christ? The “great voice” from Heaven symbolizes the beginning of the reign of Christ, through whom comes salvation. When we free the mind from Sin, salvation from the earth, or the carnal mind starts to takes place and the Christ consciousness comes into being a new life follows for Christ is “the resurrection and the life.”

Why has the “Devil” but a short time in the earth”? In a literal sense the time is relatively short compared with eternity. Allegorically, man soon tires of disharmony, and longs for peace, that he may have by claiming his inheritance as a son of God through our Lord Jesus Christ. When he submits to the will of God, the Devil’s reign over him is soon at an end.

The Sophia (Wisdom) of Jesus Christ

The translation of “The Sophia of Jesus Christ” (also sometimes titled, “The Wisdom of Jesus Christ”) is derived from two separately preserved copies of the text. The first copy is in Nag Hammadi Codex III (NHC III); a second copy of this text was preserved in the Berlin Gnostic Codex. A third fragment of the text in Greek was also found among the Oxyrhynchus papyrus documents. Thus we have three distinct copies of this scripture attested from three separate ancient sources, two in Coptic, one in Greek. In the translator’s comments below, sections of the text supplied from the Berlin Gnostic Codex are identified with the notation, “BG”.

The Sophia (Wisdom) of Jesus Christ

After he rose from the dead, his twelve disciples and seven women continued to be his followers, and went to Galilee onto the mountain called “Divination and Joy”. When they gathered together and were perplexed about the underlying reality of the universe and the plan, and the holy providence, and the power of the authorities, and about everything the Savior is doing with them in the secret of the holy plan, the Savior appeared – not in his previous form, but in the invisible spirit. And his likeness resembles a great angel of light. But his resemblance I must not describe. No mortal flesh could endure it, but only pure, perfect flesh, like that which he taught us about on the mountain called “Of the Olives” in Galilee.

And he said: “Peace be to you, My peace I give you!” And they all marveled and were afraid. The Savior laughed and said to them: “What are you thinking about? Are you perplexed? What are you searching for?”

Philip said: “For the underlying reality of the universe and the plan.”

The Savior said to them: “I want you to know that all men are born on earth from the foundation of the world until now, being dust, while they have inquired about God, who he is and what he is like, have not found him. Now the wisest among them have speculated from the ordering of the world and (its) movement. But their speculation has not reached the truth. For it is said that the ordering is directed in three ways, by all the philosophers, (and) hence they do not agree. For some of them say about the world that it is directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is close to the truth, and (they are) from man. But I, who came from Infinite Light, I am here – for I know him (Light) – that I might speak to you about the precise nature of the truth. For whatever is from itself is a polluted life; it is self-made. Providence has no wisdom in it. And fate does not discern. But to you it is given to know; and whoever is worthy of knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but by First Who Was Sent, for he is an immortal in the midst of mortal men.”

Matthew said to him: “Lord, no one can find the truth except through you. Therefore teach us the truth.”

The Savior said: “He Who Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from the foundation of the world until now, except he alone, and anyone to whom he wants to make revelation through him who is from First Light. From now on, I am the Great Savior. For he is immortal and eternal. Now he is eternal, having no birth; for everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has an end. Since no one rules over him, he has no name; for whoever has a name is the creation of another.”

(BG 84, 13-17 adds: He is unnameable. He has no human form; for whoever has human form is the creation of another).

“And he has a semblance of his own – not like what you have seen and received, but a strange semblance that surpasses all things and is better than the universe. It looks to every side and sees itself from itself. Since it is infinite, he is ever incomprehensible. He is imperishable and has no likeness (to anything). He is unchanging good. He is faultless. He is eternal. He is blessed. While he is not known, he ever knows himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is imperishability blessed. He is called ‘Father of the Universe'”.

Philip said: “Lord, how, then, did he appear to the perfect ones?”

The perfect Savior said to him: “Before anything is visible of those that are visible, the majesty and the authority are in him, since he embraces the whole of the totalities, while nothing embraces him. For he is all mind. And he is thought and considering and reflecting and rationality and power. They all are equal powers. They are the sources of the totalities. And their whole race from first to last was in his foreknowledge, (that of) the infinite, unbegotten Father.”

Thomas said to him: “Lord, Savior, why did these come to be, and why were these revealed?”

The perfect Savior said: “I came from the Infinite that I might tell you all things. Spirit-Who-Is was the begetter, who had the power <of> a begetter and a form-giver`s nature, that the great wealth that was hidden in him might be revealed. Because of his mercy and his love, he wished to bring forth fruit by himself, that he might not <enjoy> his goodness alone, but (that) other spirits of the Unwavering Generation might bring forth body and fruit, glory and honor, in imperishableness and his infinite grace, that his treasure might be revealed by Self-begotten God, the father of every imperishableness and those that came to be afterward. But they had not yet come to visibility. Now a great difference exists among the imperishables.”

He called out, saying: “Whoever has ears to hear about the infinities, let him hear!”; and “I have addressed those who are awake.” Still he continued and said: “Everything that came from the perishable will perish, since it came from the perishable. But whatever came from imperishableness does not perish but becomes imperishable. So, many men went astray because they had not known this difference and they died.”

Mary said to him: “Lord, then how will we know that?”

The perfect Savior said: “Come (you) from invisible things to the end of those that are visible, and the very emanation of Thought will reveal to you how faith in those things that are not visible was found in those that are visible, those that belong to Unbegotten Father. Whoever has ears to hear, let him hear!

“The Lord of the Universe is not called ‘Father’, but ‘Forefather’, the beginning of those that will appear, but he (the Lord) is the beginningless Forefather. Seeing himself within himself in a mirror, he appeared resembling himself, but his likeness appeared as Divine Self-Father, and <as> Confronter over the Confronted ones, First Existent Unbegotten Father. He is indeed of equal age <with> the Light that is before him, but he is not equal to him in power.

“And afterward was revealed a whole multitude of confronting, self-begotten ones, equal in age and power, being in glory (and) without number, whose race is called ‘The Generation over Whom There Is No Kingdom’ from the one in whom you yourselves have appeared from these men. And that whole multitude over which there is no kingdom is called ‘Sons of Unbegotten Father, God, Savior, Son of God,’ whose likeness is with you. Now he is the unknowable, who is full of ever-imperishable glory and ineffable joy. They all are at rest in him, ever rejoicing in ineffable joy in his unchanging glory and measureless jubilation; this was never heard or known among all the aeons and their worlds until now.”

Matthew said to him: “Lord, Savior, how was Man revealed?”

The perfect Savior said: “I want you to know that he who appeared before the universe in infinity, Self-grown, Self-constructed Father, being full of shining light and ineffable, in the beginning, when he decided to have his likeness become a great power, immediately the principle (or beginning) of that Light appeared as Immortal Androgynous Man, that through that Immortal Androgynous Man they might attain their salvation and awake from forgetfulness through the interpreter who was sent, who is with you until the end of the poverty of the robbers.

“And his consort is the Great Sophia, who from the first was destined in him for union by Self-begotten Father, from Immortal Man, who appeared as First and divinity and kingdom, for the Father, who is called ‘Man, Self-Father’, revealed this. And he created a great aeon, whose name is ‘Ogdoad’, for his own majesty.

“He was given great authority, and he ruled over the creation of poverty. He created gods and angels, <and> archangels, myriads without number for retinue, from that Light and the tri-male Spirit, which is that of Sophia, his consort. For from this, God originated divinity and kingdom. Therefore he was called ‘God of gods’ and ‘King of kings’.

“First Man has his unique mind, within, and thought – just as he is it (thought) – (and) considering, reflecting, rationality, power. All the attributes that exist are perfect and immortal. In respect to imperishableness, they are indeed equal. (But) in respect to power, they are different, like the difference between father and son <, and son> and thought, and the thought and the remainder. As I said earlier, among the things that were created, the monad is first.

“And after everything, all that was revealed appeared from his power. And from what was created, all that was fashioned appeared; from what was fashioned appeared what was formed; from what was formed, what was named. Thus came the difference among the unbegotten ones from beginning to end.”

Then Bartholomew said to him: “How (is it that) <he> was designated in the Gospel ‘Man’ and ‘Son of Man’? To which of them, then, is this Son related?”

The Holy One said to him: “I want you to know that First Man is called ‘Begetter, Self-perfected Mind’. He reflected with Great Sophia, his consort, and revealed his first-begotten, androgynous son. His male name is designated ‘First Begetter, Son of God’, his female name, ‘First Begettress Sophia, Mother of the Universe’. Some call her ‘Love’. Now First-begotten is called ‘Christ’. Since he has authority from his father, he created a multitude of angels without number for retinue from Spirit and Light.”

His disciples said to him: “Lord, reveal to us about the one called ‘Man’, that we also may know his glory exactly.”

The perfect Savior said: “Whoever has ears to hear, let him hear. First Begetter Father is called ‘Adam, Eye of Light,’ because he came from shining Light, and his holy angels, who are ineffable (and) shadowless, ever rejoice with joy in their reflecting, which they received from their Father. The whole Kingdom of Son of Man, who is called ‘Son of God,’ is full of ineffable and shadowless joy, and unchanging jubilation, (they) rejoicing over his imperishable glory, which has never been heard until now, nor has it been revealed in the aeons that came afterward, and their worlds. I came from Self-begotten and First Infinite Light, that I might reveal everything to you.”

Again, his disciples said: “Tell us clearly how they came down from the invisibilities, from the immortal to the world that dies?”

The perfect Savior said: “Son of Man consented with Sophia, his consort, and revealed a great androgynous light. His male name is designated ‘Savior, Begetter of All Things’. His female name is designated ‘All-Begettress Sophia’. Some call her ‘Pistis’.

“All who come into the world, like a drop from the Light, are sent by him to the world of Almighty, that they might be guarded by him. And the bond of his forgetfulness bound him by the will of Sophia, that the matter might be <revealed> through it to the whole world in poverty, concerning his (Almighty’s) arrogance and blindness and the ignorance that he was named. But I came from the places above by the will of the great Light, (I) who escaped from that bond; I have cut off the work of the robbers; I have awakened that drop that was sent from Sophia, that it might bear much fruit through me, and be perfected and not again be defective, but be <joined> through me, the Great Savior, that his glory might be revealed, so that Sophia might also be justified in regard to that defect, that her sons might not again become defective but might attain honor and glory and go up to their Father, and know the words of the masculine Light. And you were sent by the Son, who was sent that you might receive Light, and remove yourselves from the forgetfulness of the authorities, and that it might not again come to appearance because of you, namely, the unclean rubbing that is from the fearful fire that came from their fleshly part. Tread upon their malicious intent.”

Then Thomas said to him: “Lord, Savior, how many are the aeons of those who surpass the heavens?”

The perfect Savior said: “I praise you (pl.) because you ask about the great aeons, for your roots are in the infinities. Now when those whom I have discussed earlier were revealed, he provided ….

[pages 109 and 110 are missing in NHC III, replaced here by the corresponding section in the Berlin Gnostic Codex, the beginning of which is somewhat different from the final partial sentence of NHC III 108 (the broken off sentence)]

[BG 107]: “Now when those whom I have discussed earlier were revealed, Self-begetter Father very soon created twelve aeons for retinue for the twelve angels. All these are perfect and good. Thus the defect in the female appeared.”

And <he> said to him: “How many are the aeons of the immortals, starting from the infinities?”

The perfect Savior said: “Whoever has ears to hear, let him hear. The first aeon is that of Son of Man, who is called ‘First Begetter’, who is called ‘Savior’, who has appeared. The second aeon (is) that of Man, who is called ‘Adam, Eye of Light’. That which embraces these is the aeon over which there is no kingdom, (the aeon) of the Eternal Infinite God, the Self-begotten aeon of the aeons that are in it, (the aeon) of the immortals, whom I described earlier, (the aeon) above the Seventh, that appeared from Sophia, which is the first aeon.

“Now Immortal Man revealed aeons and powers and kingdoms, and gave authority to all who appear in him, that they might exercise their desires until the last things that are above chaos. For these consented with each other and revealed every magnificence, even from spirit, multitudinous lights that are glorious and without number. These were called in the beginning, that is, the first aeon and <the second> and <the third>. The first <is> called ‘Unity and Rest’. Each one has its (own) name; for the <third> aeon was designated ‘Assembly’ from the great multitude that appeared: in one, a multitude revealed themselves. Now because the multitudes gather and come to a unity we call them ‘Assembly of the Eighth.’It appeared as androgynous and was name partly as male and partly as female. The male is called ‘Assembly’, while the female is called ‘Life’, that it might be shown that from a female came the life for all the aeons. And every name was received, starting from the beginning.

“For from his concurrence with his thought, the powers very soon appeared who were called ‘gods’; and the gods of the gods from their wisdom revealed gods; <and the gods> from their wisdom revealed lords; and the lords of the lords from their thinkings revealed lords; and the lords from their power revealed archangels; the archangels from their words revealed angels; from them, semblances appeared, with structure and form and name for all the aeons and their worlds.

“And the immortals, whom I have just described, all have authority from Immortal Man, who is called ‘Silence’, because by reflecting without speech all her own majesty was perfected. For since the imperishabilities had the authority, each created a great kingdom in the Eighth, (and) also thrones and temples (and) firmaments for their own majesties. For these all came by the will of the Mother of the Universe.”

Then the Holy Apostles said to him: “Lord, Savior, tell us about those who are in the aeons, since it is necessary for us to ask about them.”

The perfect Savior said: “If you ask about anything, I will tell you. They created hosts of angels, myriads without number, for retinue and their glory. They created virgin spirits, the ineffable and unchangeable lights. For they have no sickness nor weakness, but it is will. [BG 115,14 adds here: And they came to be in an instant.]

“Thus the aeons were completed quickly in the heavens and the firmaments in the glory of Immortal Man and Sophia, his consort: the area from which every aeon and the world and those that came afterward took (their) pattern for their creation of likenesses in the heavens of chaos and their worlds. And all natures, starting from the revelation of chaos, are in the Light that shines without shadow, and joy that cannot be described, and unutterable jubilation. They ever delight themselves on account of their unchanging glory and the immeasurable rest, which cannot be described among all the aeons that came to be afterward, and all their powers. Now all that I have just said to you, I said that you might shine in Light more than these.”

Mary said to him: “Holy Lord, where did your disciples come from, and where are they going, and (what) should they do here?”

The Perfect Savior said to them: “I want you to know that Sophia, the Mother of the Universe and the consort, desired by herself to bring these to existence without her male (consort). But by the will of the Father of the Universe, that his unimaginable goodness might be revealed, he created that curtain between the immortals and those that came afterward, that the consequence might follow … [BG 118:] … every aeon and chaos – that the defect of the female might <appear>, and it might come about that Error would contend with her. And these became the curtain of spirit. From <the> aeons above the emanations of Light, as I have said already, a drop from Light and Spirit came down to the lower regions of Almighty in chaos, that their molded forms might appear from that drop, for it is a judgment on him, Arch-Begetter, who is called ‘Yaldabaoth’. That drop revealed their molded forms through the breath, as a living soul. It was withered and it slumbered in the ignorance of the soul. When it became hot from the breath of the Great Light of the Male, and it took thought, (then) names were received by all who are in the world of chaos, and all things that are in it through that Immortal One, when the breath blew into him. But when this came about by the will of Mother Sophia – so that Immortal Man might piece together the garments there for a judgment on the robbers – <he> then welcomed the blowing of that breath; but since he was soul-like, he was not able to take that power for himself until the number of chaos should be complete, (that is,) when the time determined by the great angel is complete.

“Now I have taught you about Immortal Man and have loosed the bonds of the robbers from him. I have broken the gates of the pitiless ones in their presence. I have humiliated their malicious intent, and they all have been shamed and have risen from their ignorance. Because of this, then, I came here, that they might be joined with that Spirit and Breath, [NHC III continues:] and might from two become one, just as from the first, that you might yield much fruit and go up to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father of the Universe.

“Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

“Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet.”

These are the things the blessed Savior said, and he disappeared from them. Then all the disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to preach the Gospel of God, the eternal, imperishable Spirit. Amen.

An Universal Religion

The Dark Side of Religion

The humanoid has in no way changed, life after life he has continued on the same and psychologically speaking has become worse. And must incarnate again and again, until he or she enters into meditation and raises the energy in the solar plexus to the temple (the brain). This breaks the cycle of karma (reincarnation), and cleanses the soul (light) of it’s animal personality. True religion revials that we are the being (what is called God) within our selves, and for us too manifest our inner God we must first practice Religãre, this is latian for the english word religion (this means to rejoin or connect), that is too say one must practice Religãre (religion: too rejoin our soul with our own particular God within); But theology has rendered this true definition practically impotent, has falsified and distorted the reference,

and eventually the meaning, by localizing the God in the case in the cosmic heavens instead of in man himself. This diversion of thought and aspiration from operable deity within to ineffable, incomprehensible and inaccessible deity without, has effected the sad miscarriage of all religion, which has been the direst catastrophe of all history. It has come close to causing the abortion of all cultural effort.

With many it becomes the expression of quite irrational, maudlin, eccentric and ignoble impulses of human nature. In this respect it has presented for centuries a most ungainly picture, an exhibition of our nature at its weakest. One needs only to point to its known ecclesiastical record to confirm this statement. It is religion that has bred the most bitter wars, the most arrant bigotry, the cruelest persecution, the foulest forms of man’s inhumanity to man that history narrates. While at the same time it has given play to some of the most shining forms of loyalty to high things, devotion to noble causes and sublime sacrifice for lofty principles, its influence in history has been of debatable value. As a result a large segment of the intelligent portion of mankind, especially in the West, has definitely repudiated it as a beneficent cultural force.

Theology, which ranked in ancient days as the Kingly Science, is now reduced to so sorry a state of neglect that even its own professors, the ministers, are no longer genuinely interested in it. An eminent metropolitan pastor recently declared in a sermon that theology would in fifteen years be as obsolete as Grecian mythology, and said that he had turned his religious effort in the direction of social service. Through the decay and loss of primal relevance religion in later centuries has been emasculated to the status and character of a mere aspect of psychology. It has degenerated from robust practique to pious sentimentalism. It is sheer disposition to devoutness, to sanctimoniousness. At times it is hardly even that, becoming just dilettante aesthetics. Indeed Santayana, the Harvard philosopher, concedes that this is all that it should presume to be.

However, the misunderstood Bible still casts its lugubrious shadow over christenings, weddings, funerals, stalks abroad in the courts, the schools, and on every solemn occasion. To an extent of which the individual is little aware, Bible phrases still dominate the daily mass consciousness. Children are still indoctrinated with the statements of a meaningless orthodoxy and the formulae of catechetical instruction. Religion thus occupies a most ambiguous position; neglected and flouted, yet in the exercise of its traditional power; discredited as irrational, yet dominant over the collective mind; almost totally uncomprehended even by its purveyors, yet forced upon each succeeding generation of children as the very bread of life; holding its place by the sheer force of custom.

However, of all the strange anomalies of the religious predicament today perhaps the weirdest is the astonishing fact that though religion has lost its place of acceptability just because its theological postulates have repelled intelligence by their very irrationality, still practically every doctrine of that same theology is entirely and vitally true! (when rightfully interpreted and truly understood); In other words, the Bible and theology, as well as mythology, were formulated to preserve a covert meaning (the telling of another message within a message concerning a deeper meaning), which was once the essence of all religious and philosophical endeavor, but which slipped through the hands of the uneducated at an early century and has been lost to common knowledge (because of ignorance, arrogance and dogma).

Because of this grate sin, the modern world is thus left in the ridiculous position of clasping to its heart a traditional treasure which it prizes for its outward appearance, but has not the slightest idea of its true worth. Having received the shell of truth without its living kernel, the present age is trying to feed itself on husks, in which no intrinsic nourishment is found.

The Crusades are a good example of the kernelless husks type, In history where Christian military and religious expeditions launched both against rival religions (primarily Islam) and even other Christians. Not only did the Crusades lay the groundwork for medieval Christian society and feudalism, but they also laid the groundwork for contemporary violence between Muslims and Christians. Both Islam and Christianity become involved with mass murder over religion, holy sites, and religious beliefs for centuries. It’s little wonder that so many see religion as more a force for violence than peace.

This kernelless husks type concerning religious beliefs, can also at times be seen within the opposition of religion and science (example – the creation story versus the evolution theory). Since the days of the Greek philosopher Xenophanes, theistic religion has been accused of foolish anthropomorphism (example – God becomes Man). And since Epicurus and Lucretius it has been identified by many thinkers with superstition. Eighteenth and nineteenth-century writers like Voltaire, Gibbon, and Condorcet, Lecky, Draper, and A. D. White have so traced the history of the conflict between scientific enlightenment and religious obscurantism as to make this point a commonplace. But the attempt has been made to make it appear that this conflict is not between religion and science, but between the latter and theology. This seems to me a cheap and worthless evasion. In the first place, none of the religions that are in the field today ever have dispensed or can dispense with all theology. What would be left today of Christianity, Judaism, or Islam without a belief in a personal God to whom we can pray?

In the second place, we do not understand the roots of religion if we do not see that the historic opposition to science has not been a vagary of wicked theologians but has risen out of the very spirit which has animated most, if not all, of the religions which have appeared in history. We must start with the fact that with rare exceptions men cling to the religion in which they are born and to which they have been habituated from childhood. We inherit our traditional ritual with its implicit faith and emotional content almost with our mother’s milk; and we naturally cling to it as passionately as we do to all things which have thus become part of our being, our family, our country, or our language. When religious opinion becomes formulated, it naturally expresses itself in absolute claims. Doubts are the fruit of reflection. To one brought up in a Mohammedan village, it would sound blasphemous to say that there probably is a God, Allah, and that he is probably more benevolent than malevolent; and that Mohammed has a fairly good claim to be the most reliable of prophets. Similar considerations hold in the case of every other simple religious person. But science regards all established truths (other than the logical methods of proof and verification) as subject to possible doubt and correction. Consider the attitude of a simple man or woman to anyone who offers to prove that we come from an inferior stock, or that our country is inferior in merit to its traditional rivals. Who can doubt that the first and most patent reaction will be resentment rather than intellectual curiosity? And the same is bound to be our attitude as regards religion, so long as the latter integrates in simple piety all traditional and habitual loyalties to the sources of our being.

Thus arises the fierce intolerance of religion as contrasted with the cultivated open-mindedness of science. To religion, agreement is a practical and emotional necessity, and doubt is a challenge and an offense. We cannot tolerate those who wish to interfere or break up the hallowed customs of our group. Science, on the other hand, is a game in which opposing claims only add zest and opportunity. If the foundations of Euclidean geometry or Newtonian physics are suddenly questioned, some individual scientists may show their human limitations; but science as a whole has its field widened thereby, great enthusiasm is created for new investigations, and the innovators are objects of grateful general homage. Science does not need, therefore, to organize crusades to kill off heretics or unbelievers.

Science, like art, enjoys its own activity and this enjoyment is not interfered with by anyone who obstinately refuses to join the game or scoffs at what the scientist has proved. The scientific banquet is not spoiled by our neighbors’ refusing to enjoy it. Thus it comes to pass that religion passionately clings to traditional beliefs which science may overthrow to satisfy its insatiable curiosity and its desire for logical consistency.

The conflict between religion and science is thus a conflict between (on the one hand) loyalty to the old and (on the other) morally neutral curiosity about everything. moreover, atlest with science you get too challenge the current rule of law in the name of producion, advancement and progression to say the lest

Initiatic Religious Preparation

If you, the seeker of truth want to lay the heavy cross of initiation upon your shoulders, do not allow the theories about the teachings of Christ, which is for the most part diluted and misunderstood of those (strayed souls of the Antichrist mind-set) to block your path.

As a disciple of Christ, one must carefully avoid subjecting ones mind too all kinds of worthless and irrelevant media (be it books, radio and television) that can contaminate and corrupt the consciousness, yes indeed, please understand that one should reframe from that which does not edify the spirit within. One must not entertain foolishness, for you can not mix God with the Devil… case in point, case closed!


Annul ones self of frequent reading of too many newspapers, for they are filled with aboundent distractions, such as.. death, pain, war, dissapointment and all kinds of sufferings for this is obveously a type of media… etc. In a banquet for journalists of an independent press in New York, a journalist clearly and forthrightly stated the following:

“We (journalists) are intellectual prostitutes.” – John Swinton, New York 1890.

Therefore, it is not convenient to read too many newspapers or as stated beforhand to execute reframent of irrelevant media, unless we want to prostitute our minds. We need to have a simple and pure mind, like the mind of an infant. Thus, only in this way can we enter into the Major Mysteries. The intellect is so dumb that it can lose the entire meaning of a statement just because of the lack of one period or one comma, yet, by means of intuition, the Gnostic only needs to see a single letter in order to understand. All of the modern academic punctuation and complicated grammar of the language, all of those intellectual complications from the present time serve only to complicate the intellect more; it only gratifies the intellect, it prostitutes the intelligence. We need to liberate our intelligence from all types of sects, religions, schools, political parties, concepts of country and flags, theories, etc. All these things are the abominations and filthiness of the great whore (the intellectual animal mind) whose number is 666.

Many vain and stubborn people who join Gnosis believe that this is just another school or some belief amongst many others. Yet, such wretched people are lamentably mistaken, because Gnosis is the doctrine which gestates Angels or Devils (symbolic of the good and evil within you or I); yes, this is the outstanding reality of these studies. Therefore, those who dedicate themselves to the development of powers (our occulted powers of the superman) and do not strive for their sanctification, eventually transform themselves into demons (lower mind). Likewise, those who want to make a business out of Gnosis transform themselves into demons.

When one enters into Gnosis, one has to die in order to live; however, proud intellectual people who have the habit of thinking in accordance to their own whims, vanities and prejudices are not good for these Gnostic studies; this is a very difficult enterprise for intellectual people, because they only want to stuff their minds with these Gnostic studies, and the reality is that Gnosis is a very deep functionalism of the consciousness. What we have to do with the mind is to kill it and thereafter to resurrect it totally transformed.

So, Gnosis is not apprehensible by means of reasoning or via the intellect because Gnosis is a very profound functionalism that only concerns the consciousness. Regrettably, many Gnostic devotees are filled with versatility; since quickly they are firm and determined in Gnosis and immediately weak and doubtful, they are and are not Gnostic. These halfhearted Gnostics become antichrists, because they listened to the word of Christ and thereafter they flee; yes, those who have listened to Christ and thereafter return into the darkness because the word seems too harsh for them are the perverse traitors who go around scandalizing people.

For example, Judas who sells Christ for thirty pieces of silver is epitomized by those lukewarm devotees that are full of faith when they listen to the word, yet, when they allow the darkness to confuse them once again, they then vociferate against the word of the Lord.

But whosoever shall offend one of these little ones (birthing a new righteous mind) which believe in me (embracing the christ like consciousness), it had been good for that man if he had not been born, it were better for him that a millstone were hanged about his neck (it is like committing spiritual suicide), and that he were drowned in the depth of the sea. – Matthew 18: 6

It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. From that time many of his disciples went back, and walked no more with him. – John 6: 63-66. Therefore, those who flee are the lukewarm weaklings, who are and are not, they are the Judas-type, the tenebrous ones, the perverse antichrists.

Understand that the most important injunction on the spiritual path of the ancient Mysteries was ascribed over the sanctuary of Apollo at Delphi: Gnothi Seauton— “Know Thy Self.” The initiates of the ancient Mysteries were after Gnosis, which meant the knowledge of self knowledge, the knowledge of the “Who Am I?”.

They used to say: “Whoever has not known himself has known nothing, but he who has known himself has at the same time already achieved Gnosis about the depth of all things. In an early Christian Gnostic book entitled the Testimony of Truth, Jesus advises a disciple to become “a disciple of his own higher mind,” and continues to say that one’s higher mind is “the father of Truth.” Elsewhere, The Gnostic sage Silvanus encourages his disciples in this way: “Knock on yourself as upon a door and walk upon yourself as on a straight road. For, if you walk on the road, it is impossible for you to go astray. Open the door for yourself so that you may know what is.”

But what is the Self? The ancient sages taught that every human being has a mortal lower self, called the eidolon and an immortal Higher Self (Soul) called the DAEMON. The eidolon is the embodied self, the physical body, and ego personality. The Daemon is the Spirit, the true Self, which is each person’s spiritual connection to God. The Mysteries were designed to help initiates realize that one’s eidolon is a false self and that one’s true identity is the immortal Daemon.

From the eidolon’s point of view the Daemon appears to be an independent Guardian Angel. Disciples and seekers who still identify with the eidolon, therefore, do not experience the Daemon as their own true Self, but as a spirit guide, whose job it is to lead them to their spiritual destination – hence it is a separate entity that entices them to advance and awake to their true essence. Plato teaches: “We should think of the most authoritative part of the Soul as a Guardian given by God which lifts us to our heavenly home.”

The Gnostic sages of the past taught exactly the same Mystery doctrine. Valentinus, a gnostic sage who lived in Alexandria explains that a person receives Gnosis from their Guardian Angel, or Daemon but that this angelic being is actually the seeker’s own Higher Self or Soul. In ancient Egypt the Daemon had for millennia been pictured as a Heavenly Twin of the eidolon. This image is also found in Gnosticism. The Gnostic sage Mani was said to have been conscious of having a protecting angel from the age of four and, at aged 12, to have realized it was his Heavenly Twin, whom he called the “most beautiful and largest mirror image of my own person. ” In the gnostic version of The Acts of John, John observes that Jesus sometimes held conversations with a Heavenly Twin who descended to join him: He says: “When all of us, his disciples, were sleeping in one house at Gennesaret, I alone, having wrapped myself up, watched from under my garment what he did; and first I heard him say, “John, go thou to sleep,” and thereupon I pretended to be asleep; and I saw another like unto him come down, whom I also heard saying to my Lord, “Jesus, do the ones that you have chosen still not believe in you?” And my Lord said, ” You say well, for they are men.”

As a comment, we could faintly enter into the mystery of the two complementary aspects of our pure Being, and understand the real meaning of the mystery of Jesus Christ …in other words what the Acts of John is hinting…which is the TWIN aspects of the One and unique Essence of Being. Hence the One Essence projects a part of Itself into the world of duality and seems to become two – A part incarnating as the consciousness of divinity in human beings – this means that the initiate becomes a pure reflection and mirror “Jesus” in which the part of himself that never incarnates appears…that is the Presence of the Christ Consciousness… a level of consciousness that goes beyond the world of creation and duality.

The Pistis Sophia relates a charming myth of the child Jesus meeting his own Heavenly Twin for the first time. His mother Mary recalls: “When you were a child, before the Spirit had descended upon you, when you were in the vineyard with Joseph, the Spirit came down from the height, and came unto me in the house, like unto thee, and I knew Him not, but thought that he was you. And he said unto me, “Where is Jesus, my brother, that I may go to meet him?”

Mary relates to Jesus that when his Twin finally found him, “He embraced you and kissed you, and you also did kiss him and you became one and the same being.” The goal of Gnostic initiation was, likewise, to bring the lower self into union with the Higher Self or Soul, for it is when they are made one that enlighten­ment occurs. Irenaeus relates that the Gnostic “believes himself to be nei­ther in heaven nor on earth, but to have embraced his Guardian Angel.” The great Gnostic master Valentinus writes: When the human self and the divine “I” are interconnected they can achieve perfection and eternity.

‘The quest for Self-knowledge leads the ancient or Gnostic initiate on a remarkable journey of discovery. At first initiates experience themselves as the eidolon, the embodied personality, and see the Daemon as a Guardian Angel or Heavenly Twin. The more mature initiate, experiences the Daemon as a higher manifestation of their own Higher Self or Soul. To those blessed with the final vision of complete Self-knowledge or Gnosis, the Daemon is found to be more awesome still. It truly is the “divine I,” the Essence that has no appearance and yet takes all kinds of appearances in the world of creation. Valentinus puts it like this: “Although it appears as if each person has their own Daemon or Higher Self, the enlightened initiate discovers that actually on the axial Pole of Being there is one Daemon shared by all—a universal Self, which inhabits every being. Each Soul is a part of the one Soul of God. To know oneself therefore is to know God.

These mystical teachings are found both in the ancient Mysteries of Egypt, Greece and in the early Gnostic Christianity. In the ancient Mysteries the initiates used to say: “I am Thou, and Thou art I” and it can also be found in the Gnostic text of the Pistis Sophia and in the New Testament in Gospel of John, we read: ” I in Thou, and Thou in me.” (I in you and you in me.)

The Pagan sage Sextus writes: “If you would know Him by whom you were made, you would know yourself.” Similarly, the Christian philosopher Clement writes: “It is the greatest of all disciplines to know oneself; for when a man knows himself, he knows God.” Clement taught his Christian initiates to “practice being God” and that the true Gnostic had “already met God.

As you now know, Gnostic means “Knower,” but it is not some piece of spiritual information that Gnostic initiates know. They “know” because it is their Higher Self that Knows… Hence they are conscious that they are not the ones who know, the ones who experience, it is the Soul, the Higher Self within, the divine “I,” the Daemon who KNOWS! The Daemon communes on the Axial Pole of Being – the Pole of pure Consciousness. The true Gnostic, like the enlightened initiate of the ancient Mysteries, discovers that the Daemon is actually the one Soul of the Universe — the pure level of Consciousness that inhabits each one of us. According to the ancient Gnostic sages who have traversed the path of Self-knowledge and reached enlightenment, when, we finally discover who we are, we discover that there is only one Perfect Being, one God.

However, when awaking the Universal Daemon for some initiates, the Esoteric discipline, is indeed most difficult for many, but for some fanatic devotees (disciples with years of experience) of many spiritual systems commit the most horrible crimes within their mind, yet if they suspect something bad of someone else, they cynically attribute these feelings as warnings from their Innermost (god-soul). Thus, this is how they slander people and thereafter they say, “My Innermost tells me everything.” When they get enraged, they shout, “I am not angry! What I feel are strong intuitive impulses of my Innermost.” Thus, they attribute every evil idea, every evil thought, as impulses from their Inner God.

Such people confuse intuition with malice, and the voice of the silence with the voice of Satan. We Gnostics state the voice of the silence never utters atrocities, because it is perfect; whereas the voice of Satan always utters perversities. Within the abyss, the black magicians adopt the shape of our friends, and thereafter they say and do horrible things before the initiates. Thus, if the initiates allow themselves to be deceived by those tenebrous entities, they then become slanderers of others. Defamation is worse than stealing. Slandering initiates sink into the abyss. Slandering initiates lose their degrees and initiations (levels of divine ascension), in other words, they fall.

Some of those Initiates who in remote ages were demons of the abyss are now marvelous; they no longer allow themselves to be deceived by the tenebrous entities; they marvelously know how the demons (lower mind) behave. These types of initiates cannot be misled by any tenebrous entity, since they know what the abyss is. Their expertise is profound in that area; they know very well the Tree of the Science of Good and Evil.

However, the Initiates who in ancient times did not know the abyss now become naive victims of the tenebrous entities; such initiates are easily deceived by the tenebrous ones. These are the initiates that become slanderers of their fellowmen. These are the initiates who vociferate against others and who fall into the abyss.

“And if the blind lead the blind, all shall fall into the abyss.” – Matthew 15:14

Here ye, the Initiates Religious Principles abound, for all religions are precious stones strung on the golden thread of Divinity. All religions conserve the eternal values. False religions do not exist. All religions are necessary; all religions fulfill their mission in life. It is absurd to state that our neighbor’s religion is useless and that only ours is authentic. If the neighbor’s religion is not good then my religion is not good either because the values are always the same.

It is stupid to state that the religion of the indigenous tribes of America is idolatry because they too have the right to say that our religion is idolatry. If we laugh at them, they can also laugh at us. If we say that they adore or that they adored idols, then they too can say that we adore idols. We cannot discredit the religion of others without discrediting ours as well because the principles are always the same. All religions have the same principles. Under the sun, every religion is born, grows, develops, multiplies into many sects and dies. This is how it has always been and will always be.

Religious principles never die. The religious forms can die, but the religious principles, in other words, the eternal values, can never die. They continue; they are re-dressed with new forms.

Religion is inherent to life in the same manner that humidity is to water.

There are profoundly religious people who do not belong to any religious form.

People without religion are conservative and reactionary by nature. Only religious people can achieve the Revolution of the Dialectic.

There is no reason that justifies religious wars like those that have occurred in Ireland. It is absurd to classify others as unfaithful, heretics or pagans because of the simple fact that they do not belong to our religion. The sorcerer, who in the heart of the African jungles exercises his priesthood before the tribe of cannibals, as well as the aristocratic Christian archbishop who officiates in the metropolitan Cathedral of London, Paris or Rome, rest on the same principles. The only thing that varies is the structure of their religion.

Jesus, the Divine Rabbi of Galilee, taught all human beings the path of the Truth and the Revolution of the Dialectic. The Truth was made flesh within Jesus. The Truth will become flesh within every human being who achieves Integral Revolution. If we study religions, if we perform a comparative study of religions, we will then find the worship of Christ within all of them. The only thing that varies is the name given to Christ. The Divine Rabbi of Galilee has the same attributes as Zeus, Apollo, Krishna, Quetzalcoatl, Lao-Tse, Fu-Ji the Chinese Christ, Buddha, etc.

One remains astonished when one carries out a comparative study of religions because all of these sacred religious personages that personify Christ are born on the 24th of December at 12 o’clock midnight. All of these sacred personages are children of immaculate conceptions. All of them are born by the deed and grace of the Holy Spirit. All of them are born from Virgins who are immaculate before childbirth, within childbirth and after childbirth. The poor and unknown Hebrew woman Mary, mother of the adorable Savior Jesus the Christ, received the same attributes and cosmic powers as that of the Goddess Isis, Juno, Demeter, Ceres, Vesta, Maia, Adonia, Insobertha, Rea, Cybele, Tonantzin, etc.

All of these feminine deities always represent the Divine Mother, the Eternal Cosmic Feminine Principle.

Christ is always the child of the Divine Mother. Worship of the Divine Mother is rendered by all the holy religions.

Mary is fecundated by the Holy Spirit. Tradition narrates that the Third Logos in the shape of a dove, fecundated the immaculate womb of Mary.

The dove is always a phallic symbol. Let us remember Peristhera, nymph of the court of Venus, who was transformed into a dove by love.

Among the Chinese, the Christ is Fu-Ji, the Chinese Christ who is miraculously born by the action and grace of the Holy Spirit:

While a virgin named Hoa-Se walked on the river bank, she placed her foot on the footstep of the Great Man. Immediately she was affected emotionally seeing herself surrounded by a marvelous splendor and her womb became with child. After twelve years had gone by, on the fourth day of the tenth Moon, at midnight, Fu-Ji was born. He was named Fu-Ji in the memory of the river on whose river bank he was conceived.

In Ancient Mexico, Christ is Quetzalcoatl, the Messiah and transformer of the Toltecs: One day, while Chimalmat was alone with her two sisters, a messenger from heaven appeared to her. Upon seeing him the frightened sisters died. When Chimalmat heard from the angel’s mouth that she would conceive a boy, the conception of Quetzalcoatl (the Mexican Christ) took place instantly, even though Chimalmat had not been with a male.

Among the Japanese, the Christ is Amida, who by praying for all sinners intercedes before the Supreme Goddess Ten-Sic-Dai-Tain. Amida, the Japanese Christ of the Shinto Religion, is the one who has the powers to open the doors of Gokurat – Paradise. The German Eddas mention the Khristos, the God of their Theogony, who similarly to Jesus was born on the 24th of December at midnight; the same occured with Odin, Wotan and Beleno. When one studies the Gospel of Krishna the Hindu Christ, one is astonished upon discovering the same Gospel of Jesus. However, Krishna was born many centuries before Jesus. Devaki, the Hindu virgin, conceived Krishna by the action and grace of the Holy Spirit. The child-God Krishna was transported to the stable of Nanden and the gods and angels came to adore him. The life, passion and death of Krishna are similar to that of Jesus.

It is worthwhile to study all religions. The comparative study of religions leads one to comprehend that all religions conserve the eternal values, that no religion is false, that all are true. All religions talk about the soul, about Heaven, Hell, etc. The principles are always the same. The Averno was the Hell among the Romans. The Tartarus was the Hell among the Greeks. The Avitchi is Hell among the Hindus, etc.

The Olympus was Heaven among the Romans and Greeks. Each religion has its Heaven.

When the religion of the Romans terminated, when it degenerated, the priests then became soothsayers, jugglers, etc. Nonetheless, the eternal principles did not die. Those principles were dressed with the new religious form of Christianity. The pagan priests, denominated Augur, Druid, Flamen, Hierophant, Dionysus and Sacrificer, were re-baptized in Christianity with the sacred titles of Clergy, Pastors, Prelates, Pope, Annointed, Abbot, Theologian, etc.

The Sibyls, Vestals, Druidesses, Popesses, Deaconesses, Menades, Pythonesses, etc. in Christianity were denominated as Novices, Abbesses, Canonesses, Superior Prelates, Reverends, Sisters, and Nuns. The Gods, Demigods, Titans, Goddesses, Sylphids, Cyclops, and Messengers of the gods of ancient religions were re-baptized with the names of Angels, Archangels, Seraphim, Powers, Virtues, Thrones, etc.

If the gods were adored in antiquity, they are also adored now, except with different names. Religious forms change according to the historical times and the races. Each race needs its special religious form. For People need religion (the map to higher consciousness). People without religion are in fact totally barbarian, cruel and pitiless

For in order to be as Gods, we have to totally know, through “Religion” (an inquiry of ones beliefs) the secrets in understanding the Tree of the Science of Good and Evil (our selves).

Therefore, other wise, stay back nosey people!

“For in much wisdom is much grief: and he that increases knowledge increases sorrow.” – Ecclesiastes 1: 18

Therefore, stay back profaners! Gnosis is a two-edged sword, it defends and gives life to the humble and righteous; yet, it wounds and destroys the curious and impure.

Salvation and Belief

There are always discussions or arguments related with this topic of ‘Salvation.’ in which the fundamentalists or believers state that they are saved just by believing. Thus, indeed this word ‘believe’ is something that should be studied. If you look in the dictionary, ‘believe’ is made from two words: ‘be’ and ‘lieve’ (livid, lividus). Be is related to that famous phrase, ‘To be or not to be,’ while ‘lieve’ is related with love: ‘livid’ from Latin ‘lividus’ which is related with a strong emotion, love, desire. Thus we have be-liever (be-liver, be-lividus). So, thus ‘believe’ is ‘to hold dear or love emotionally that which is desirable,’ or that in which you put the ‘lividus,’ your liver in, as ‘I vehemently long for something’ or ‘I am longing for something,’ ‘I yearn for something.’ Or, I put my ‘libido’ (which is the source of the livid, of my liver). You know the word ‘libido’ is always related with sexual matter, but in Latin it is also related with ‘love,’ within the chemical actions of the body. So ‘believe’ means to put in action all that which is your chemistry or livid – your liver, your emotion, that which is the energy of your body – in something else.

But with time, people transformed the general use of ‘believe’ to something related only with the mind, a thought of some information that you have in your mind and that you know about. In order to really ‘believe,’ or to put in action that word, you have to put all of what you are into it: this is done in order to create faith. Faith is something that you experience with your consciousness. People say, “I have faith because I believe.” But it should be, “I have faith because I put all of myself, all that I am (body, soul and spirit) to work with this.” Rather than, “I have that as information in my head.”

Only in this way can we understand why it is written in the Bible about Master Jesus: that whosoever believes in Me, or whoever believes in the Son of God, has eternal life. But as I said, the Fundamentalists, because they take the traditional or common way of the word ‘believe’ as being something in the mind, they think it is enough to just have information in the mind and accept what is written there, without delving within the meaning of the word.

To Be is what we are talking about here; to Be or not to Be. And I say ‘lieve’ or ‘love’, ‘libidous,’ libido, is to put in action – as we always say – the sexual energy: in action, the very Essence of the Being, in action. And this is in order to create faith, which is a living experience, in order to obtain what we want, which is salvation, by means of a transformation. This is why in the Bible we find what Paul, disciple of Master Jesus, says in 1 Corinthians, chapter 6: 8-10:

“Nay, ye do wrong and defraud and that your brethren. Know ye not that the unrighteous shall not inherit the Kingdom of God. Be not deceive yourselves neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor perverts of themselves with mankind, nor thieves, nor coveters, nor drunkards, nor revilers, nor extortionists shall inherit the Kingdom of God.”

And the Master Jesus said: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot (an iota) or one tittle (the tiniest bit) shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” – Matthew 5: 17-20

Matthew 7:21: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”

So, these are the words of Master Jesus in the gospel of Matthew. You see this last phrase for instance says, ‘Not everyone that says unto me Lord, Lord shall enter into the Kingdom of Heaven but the one that doeth the will of my Father’ – in other words, this means “the law,” “the will of God,” that is: “Thou shall not do this, thou shall not do that,” this relates to the law of the Father, it is very clear.

And also in the same gospel of Matthew chapter 5, he says in verse 21-22: “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.”

And in verses 27-28: “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

When talking about “thou shall not lie, bear false witness or shall not swear in vain,” he said in verses 33-37: “Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.”

And, Matthew 15: 4-6: “…God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.”

And Paul of Tarsus spoke about fornication or about ‘Thou shalt not fornicate’: “Flee fornication. Every sin that a man doeth is without the body; but he that commiteth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” – 1 Corinthians, chapter 6: 18-20

Now listen to what the Apostle James says in chapter 1: 26: “If any man among you seems to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.”

And chapter 2: 24- 26: “Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? for as the body without the spirit is dead, so faith without works is dead also.”

So this is taken from the gospels. You see here that even Master Jesus and his Apostles are saying that we have to perform deeds; that we have to work in order to show what we believe in, in order to show what we have faith in. It is not just a matter of what the Fundamentalists think: just to raise the arm aloft and be forgiven

Paul says: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortionists, shall inherit the kingdom of God.” and all of that wisdom and things that are written there in 1 Corinthians, chapter 6. If you enquire in the Gospels, you will see that it is always related with work, something that we have to perform, not just reading and memorizing and thinking that Jesus died for us already, and then we are done.

The true meaning of salvation is something that we have to study, because we believe – of course, we are using the word ‘believe’ in the true sense of the word. We say, “We believe in Christ,’ but we are saying “We are putting our selves, all that which we are, all which our love is, with all our essence, in to that which is Christ.” Christ is not a person but an energy: a force that we have to create with, that we have to build with, to work with. That is why the apostle Paul always emphasized that we have to build, that we have to create, Christ within. And this is something that (if you carefully read the gospel of Paul) you see that Paul never indicates a human Christ, he always indicates an intimate Christ, an inner Christ, that we have to build, that we have to create, inside.

Galatians 4: 19: “My little children, of whom I travail in birth again until Christ be formed within you.”

Scribes and Pharisees

The Scribes and Pharisees Who Are They?. Pharisees are the opponents of the Sadducees on the council were the Pharisees (meaning ‘separate ones’). The Pharisees were religious teachers who were very popular with the ORDINARY people. Are you ordinary? Are you one of the brainwashed masses?. Jesus said, “The pharisees and the scribes have taken the keys of knowledge (gnosis) and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves.” – The Gospel of Thomas, 39

As Gnostics, our moral thought and the actions that follow from it must be fundamentally rooted in the division between the physical and spiritual principles that we discern within the human person and indeed in the larger cosmos. In short, the goal must be some way of, as Christ himself taught, being “in the world but not of the world,” of living and dwelling in the physical world but attuning our innermost being to the currents of the spiritual realm, and if possible even using the physical and the intellectual as great cosmic steppingstones toward the spirit. Pharisees and these people were interpreters of the law and their tradition. They gave detailed regulations for just about everything

The Pharisees were quite vocal in their opposition to the ministry of Jesus and his disciples. Their emphasis on the oral law, along with their self-righteousness, contributed to their attacks. The oral law explained as well as supplemented the law and was added with the intention of helping people keep God’s commandments. In other words, they were trying to help God by adding some rules and guidelines which they felt would be beneficial. They claimed that the oral law came from Moses, just as the written law.

who asked to be loved and obeyed from the heart and not simply to be recognized by outward and often empty ritual. They were so intent on following the letter of the law that they neglected to see or understand the spirit behind it. Jesus taught his disciples to beware of the teaching of the Pharisees. He had much to say against them. One may have expected Jesus to come and expose the false gods of that time. On the contrary, he made a point of exposing the Pharisees and scribes. He gave sharp rebukes which cut to the heart, inciting them even more.

Why, he said the harlots would make it to heaven before them! What an insult this must have been to the Pharisees. So pious and religious; so concerned about God’s law. They appeared to be a wonderful example of one who was living a pure and holy life before God. They prayed on the street corners. They fasted twice a week for all to see. Their phylacteries were bigger and their fringes were more evident. It was yet another example of ostentation, an attempt to project an image of holiness and goodness to the world. Jesus called such people ‘whitewashed tombs’, painted on the outside but inwardly rotten.

They should have known better; their own Scriptures reminded them that man looks at the outward appearance, but the Lord looks at the heart. Why did Jesus rebuke these people? Who would ever think that they were so far from God?

Pharisees exposed, for the frauds that they are. For when it came to the Pharisees, Jesus did not mince words. He was straightforward in his response to them and their doctrine. During Jesus’ ministry he gave many names to the Pharisees. He called them a brood of vipers (who would want to spend time with them?!), evil, hypocrites, blind fools and guides. He told them that they didn’t know God, that they worshipped him in vain, and that the kingdom of God would be taken from them. Jesus exposed them for wanting to be seen and justified in the sight of men and that they caused people to be lost because of their teachings.

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in (meditation). Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

Ye blind guides, which strain at a gnat, and swallow a camel. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanness.

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” Matthew 23:13-33 (KJV-See also Luke 11.)

Why was Jesus so upset with these people? What had they done that so angered him? To answer these questions, one must study the remarks made against them. All will not be covered, but let’s touch on some.

In Matthew 5:20, Jesus makes a statement about the righteousness of the Pharisees: “For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” (KJV). What was wrong with the righteousness of the Pharisees? The answer is that they stood in their own righteousness and not God’s.

The Bible tells us that our righteousness is as filthy rags in the sight of God (Isaiah 64:6). Man cannot justify himself. No matter what good deeds he does, no matter how many rules he keeps, he cannot make himself righteous. Until he realizes the Divinity within himself (the true god within).

Examine a few verses dealing with the subject of righteousness. Deuteronomy 6:25 says: “And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us” (KJV). By obeying the law and keeping the commandments one would then be considered righteous. There was a problem here in that it wasn’t necessarily an inward righteousness but rather one which was granted to them by obedience to the law. You could have been obedient in your outward actions, yet the condition of your heart could show differently.

This applies to some in todays churches who hold steadfast to doctrine which has been added to God’s Word. They refuse to break from the tradition of men. They bind heavy burdens on the people. They distort the beauty and truth of God’s Word and make serving God a hardship with long lists of rules to keep. Though they are shown that their rules and by-laws have no biblical foundation, they continue to embrace and teach them. They despise those who do not walk as they do. They barely fellowship with those not in their particular group. They change the attitudes of their converts from one of love to that of pride and self-righteousness and even fear.

They shun or judge those who do not follow the letter of their law. They refuse to see the harm they have caused. Surely the fences they’ve erected for years must remain so we may better keep God’s commandments. There is a desire for sacrifice and not mercy. Thus the spirit of Phariseeism continues. Christ himself taught, being “in the world but not of the world,” of living and dwelling in the physical world but attuning our innermost being to the currents of the spiritual realm, and if possible even using the physical and the intellectual as great cosmic stepping stones toward the spirit.

In short. these Phariseees are an enmity unto GOD, these gawd men with their fancy robes, funny fish head hats and smoking voodoo purses are a blight unto the earth and all free thinkers and people of wisdom and understanding. For they make you blind, they keep you from the truth, they are the blind leading the blind, and Jesus said stay away from these fools, just read the following verses and it will be clear, that Jesus was not fond of religion or the government system, he called them Vipers, and thats just what they are, yesterday, today and tomorrow.

Because of these Vipers, a thousand phantoms of traditional orthodox religious “teaching” were instantaneously dissolved in the sunshine of the intelligence that the Scriptural tomb of death is nothing more fearsome than the physical bodies we wear on earth, and that our bursting the bars of that tomb is nothing more insuperable than the mastery of a truly spiritual science. His three murderers were Caesars’ agent (the state), the Sanhedrin (the church), and the incited populace (the mob). Thus considered, CHiram becomes the higher nature of man and the murderers are ignorance, superstition, and fear.

Yes, Ignorance, superstition, and fear are three ruffians through whose agencies the Spirit of Good is murdered and a false kingdom, controlled by wrong thinking, wrong feeling, and wrong action, established in its stead. In the material universe evil appears ever victorious. The deadly enemies of universal education are ignorance, superstition, and fear, by which the human soul is held in bondage to the lowest part of its own constitution, and kept in bondage there, by religions of all ilks.

The arrant enemies of universal democracy have ever been the crown, the tiara, and the torch. Thus all the Sun Gods symbolize that ideal state of spiritual, intellectual, and physical emancipation which has ever been sacrificed upon the altar of human selfishness. When the mob governs, man is ruled by ignorance; when the church governs, he is ruled by superstition; and when the state governs, he is ruled by fear. Before men can live together in harmony and understanding, ignorance must be transmuted into wisdom, superstition into an illumined faith, and fear into love.

We must capitulate our selves unto the wisdom of the Christ, with profound understanding and take into account its truths. For the Logic of Christ dictates that we reject the the Antichrist`s system of this world… for as it is written: Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. (Revelation 18:4)

The Religious Mind

Subjective rationalism can build very beautiful concepts, but that is not the Truth (Gnosis). Two people debating can speak wonders… What can reason do? Reason can do anything. With reason we can make a flea into a horse, or a horse into a flea. And then?

Reason can build wonders. If we listen to two people debating, one a Spiritualist and the other a Materialist, the Spiritualist would be able to expound any doctrine with a marvelous, extraordinary logic, and the Materialist, through antithesis, through opposition, would be able to create a beautiful analytical, logical, perfect theory. And what? Which of those two theories-both logical, both structured based on a rational dialectic-is the Truth? Reason covers everything! The psychological process of the one and the other can be very judicious, respectable, and whatever you will, but that is not the Truth. The Truth must be experienced, I repeat, as when one puts one’s finger into the fire and is burned.

Religions which have also supported slavery, discrimination against all kinds of people, as well as war and violence around the world, insist that everyone live and follow their way as truth, even if they have to make a law to enforce that. Let us not forget that the Ku Klux Klan is a Christian organization. Forcing others to believe and live as they do under social law is a return to the dark ages. Whatever you believe as truth, you believe, and as long as your belief does infringe on, or injure someone else, then it should be absolutely left alone, and you should be allowed to follow your own path.

Thus, the same, when it comes to discussions and polemics which have ruined many spiritual schools. When two individuals argue, what they have is pride and arrogance in their mind; both want to demonstrate their boasted superiority of what they call truth to one another, both have Satan enthroned in their mind. We must always respectfully express our concept and allow our listener the freedom to accept or reject our concept. Everybody is free to think as they please and we cannot exercise power over our neighbor’s mind, because that would be black magic. Intellectual discussion is luciferian and demonic.

We need to have the mind of a child in order to enter into the major mysteries (the revelations of christ). We need to be like children in our minds and hearts. We need to be perfect as our Father who is in heaven is perfect. The great mysteries (truths) are not achievable through vain intellectualisms; the major mysteries are achievable with the heart of a child. For disciples must make an inventory of their defects and thereafter meditate for two months on each defect, successively; in this manner they will eventually be finished with all their defects. Whosoever wants to finish with all of their defects at the same time, will not be able to finish off any of them.

This path is very difficult. Christ already stated it: “Among a thousand who seek me, one finds me. Among a thousand who find me, one follows me. And among a thousand who follow me, one is mine.” Bhagavad-Gita

For every step that we take in the development of our occult powers, we must take a thousand steps on the path of sanctity. Those who want to enter into the greater mysteries must abandon the animal-intellect. Animal-intellect is luciferic and demonic. The Great Masters have the mind of a child. We must live in great awe and tremble as if in the presence of God. We must terminate our intellectual pride. We must have the innocent and simple mind of an infant. We must not conceal crimes. Gnostics cannot simultaneously sit at a table of angels and at a table of demons; we have to define ourselves. For in this day and age, it is very dangerous to just simply follow someone. What is best is to seek the Inner Master (your god soul). The best thing is to follow our own “I Am.” Initiatic preparation is very rigorous. Our disciples must live alert and vigilant like a watchman in the time of war. Cleanse your minds; do not allow yourself to be deceived by the wicked. Know, brothers, that modern intellectualism is of the wicked.

Scientism of these times: “Even the wicked, whose coming is after the working of Satan with all power and signs and lying wonders…” airplanes, atomic bombs, false marvels in physiology, biology, medicine, chemistry, etc., all these miracles of science are false (are of the corruptible). Do not believe in those false miracles of the wicked. 2 Thessalonians, 2: 9.

“Let no man deceive you by any means: for that day (the day of the advent of Jesus Christ) shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition (this perverse humanity); Who opposeth and exalteth himself (the ego) above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God” – 2 Thessalonians, 2: 3- 4.

Gnostic brothers and sisters, I advise you: do not believe (place your complete will and trust) in the miracles of the wicked; these are lying wonders. Modern scientists know nothing but mere illusory appearances. They do not know the human organism.

While in Jinn state, the human body can fly, can pass through a wall from one side to the other without the body or the wall getting hurt or dirty; it can also take the shape of plants, of rocks, animals, become small or large at will. For about our former assertions, the wicked, the scientists of the antichrist do not know anything, since they base their entire physiology, pathology, biology, etc. on false appearances and upon their false appearances they edify their science and perform their lying wonders. This is how their materialism opposes and exalts above all that is called God, or that which is worshipped, so that they as God can sit in the temple of God. But as for you, as a true disciple, when you Christify yourselves, you will know the true Divine Wisdom and power of God incarnate.

Wolf in Sheep`s Clothing

Multitudes of religious institutions, namely Protestants, Sevenday Adventists, Jehovah’s Witnesses, The Roman Catholic… etc., all of them study the Bible at the dead letter and exploit the Christ; they exploit the blood of the Martyr of Calvary. It so happens that since those wretched people do not know the secret doctrine of the “I Am,” they fall into the most terrible biblical misinterpretations, which are suitable only for Moliere (Jean Baptiste Poquelin 1622-1673) and his infantile cartoons.

Multitudes of organizations are filled with spiritualist intellectualisms. All these wretched people fornicate and are full of pride, fanaticism and fear. All those people exploit the Christ; some exploit Christ as good thieves and others as bad thieves. They all remained adoring the person of Jesus but rejected his doctrine, the secret doctrine of the “I Am.” It is stressful to state all of this, yet, it is the truth; it is as bad to talk when one must be silent as to be silent when one must talk. Indeed, this is why Sivananda stated that this path is full of dangers within and without. This is the path of the razor’s edge.

Thus, Christ has been a bountiful business for most all authorities, be it Religious and Non-Religious (those that have the occult knowledge and use it for their benifit), yes, bountiful, indeed for for these institutions, orders and sects. The greater part of occultist writers writes about what they have read; they repeat the theories of others like parrots. They speak about what they do not know. They say what they do not know. They explain things that they have never experienced. They are filled with intellectual pride, nevertheless, they cynically state, “I am a child. I have no pride. I am very simple, etc.” All these so call leaders, with all their watered down knowledge are ignorant and have know idea of what is Truth (Gnosis) and those with occult knowledge (givin that it is accurate) many are also ignorent and misleading, for they are people who love doing business with the Christ. They live off their business.

In this day and age the Masonic Lodge grants its degrees based on money and social status. Many sell initiations. Many are bestowed with initiations. Yet, all of this is exploitation and black magic. Authentic degrees and authentic white initiations are received in the consciousness. These initiatic ceremonies are performed within the superior worlds. Initiations are intimate realizations of the consciousness, which must not be revealed, or spoken about. No one can grant initiations to anyone. Initiation is attained through life itself. In this day and age, everybody wants to be a Master. Notwithstanding, we state that there is only one Master, this is the inner Christ, which enlightens every human being who comes into the world. Thus, only Christ is the Master. Only the resplendent “I Am” is the Master.

Therefore, all initiations of those Religious and Non-Religious Institutions, orders, sects, schools, and lodges that indoctrinate a watered down or misleading personification of Christ`s teaching are from the abyss.

” Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’ Then I will declare to them, ‘I never knew you; go away from me, you evildoers.’

” Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. The rain fell, and the floods came, and the winds blew and beat against that house, and it fell — and great was its fall! ” Now when Jesus had finished saying these things, the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes. – Matthew 7:21-29

There are Antichrist sects where people end up believing that they speak in tongues; yes, their fanatic devotees and deciples believe that the Holy Spirit has entered into them. Nevertheless, they are only wretched victims of demonic entities who possess them. But he that is truly joined to the Holy Spirit must be necessarily pure and chaste, because every sin that a man does is without the body; but he that commits fornication sins against his own body. What? Do not you know that your body is the temple of the Holy Spirit which is in you! (1 Corinthians 6: 18, 19)

Those who resolve to lay the heavy cross of Initiation upon their shoulders will find themselves persecuted and even hated by those spiritualist devotees or deciples who live talking about initiation daily. Those Theosophists, Chanellers and Aquarian devotees, who hate and despise chastity and who defend their beloved fornication with the most refined philosophies are wolves dressed in sheep’s’ clothing. When sexual magic is spoken about to them, they immediately reject it because for them there is nothing better than to fornicate.

Once again, if one do not the will of Christ; It is then declare to them, ‘I never knew you; go away from me, you Hypocrites, Pharisees, whitened sepulchers, generation of vipers.” To the abyss with you! To the abyss! To the abyss!

Notwithstanding, in this century, all schools, organizations, lodges, religions and sects fell into the abyss and became schools of the Antichrist, who eat (fornicate) at Jezebel’s table and consume things (theories, intellectualism, etc.) sacrificed unto idols (Impressions of the mind). Some follow the good thief and others the bad thief; that is the truth. Thus, this is how crime is hidden within the incense of prayer. There exists a great deal of virtue within the wicked and a great deal of evil within the righteous. The saints have also committed a great deal of evil with their virtues. Verily, verily, I tell you Gnostic brethren, that when we do not know how to use virtues, we can cause harm to others with those virtues.

It seems to me that the only true Christians were (are?) the Gnostics, who believe in self-knowledge, i.e., becoming Christ themselves, reaching the Christ within. The Light is the Truth. All any of us are trying to do is precisely that: Turn on the Light… quote by John Lennon.

Therefore, if man wants to leave the abyss he must liberate his mind from all these cages. Therefor, with this understanding, embrace the teaching of The Christ and and deny The Antichrist, I emplor you one and all, Withdraw from all these dangers of the abyss, withdraw!

Unknown Faith in The AntiChrist

In the early stages of Christianity there were more options to the newly formed Christian Church than just Catholicism. There were branches of it that the Apostle Paul talks about in his epistles as ‘teaching something other than the true way.’ The way was what Christianity was called during the times of Peter, Paul, and John. There were not just the Catholics, Peter and Paul’s religion, but also what today is called Ebonite, Marcionism, Montanism, and Gnostic. These all posed as a threat to the Catholic way of Christianity.

Catholic vs. Gnostic: The largest one of the smaller branches was by far the Gnostics. They were far and away the largest Christian-based religion under the Catholics. The Gnostic Church based its religion on the love and teachings of Jesus trying to emphasize knowledge and learning about God , where the Catholics based theirs on faith, the resurrection, and obedience to God in a much more familiar way to the Jewish beliefs to begin with.

Seeing the Gnostics as a threat but unable to truly do anything about them for literally hundreds of years, the Catholics were faced with the much more imminent problem of the Roman Empire trying to do away with all of the Christian churches, mostly due to the fact that in the Roman Empire Caesar was considered God. If others believed in a God different to Caesar they would not be as obedient to the Empire and this could create pockets of resistance that would need military assistance to keep the peace.

For many of those years the early Christian religions would need to stay hidden or face the wrath of Caesar. We have all heard the stories of crucifixions, being fed to the lions, or beheadings. After the conversion of Emperor Constantine by his mother in 312 AD, he changed the official religion for the first time away from the old Caesar is God belief to the Christianity we know of. His mother was converted into Catholicism so as a mostly political move, Emperor Constantine changed the religion that they had not been able to get rid of for almost the last 300 years.

The Influence of the Council of Nicea: Finding that the new religion was also branched into different denominations that also disagreed on very major levels, he ordered the Council of Nicea to happen in 325 AD. What happened next was a political move. To make sure the two major denominations were represented, Constantine ordered 318 members to attend from both the Catholics and the Gnostics. The count was 306 Catholics and 12 Gnostics. The Catholics made all of the decisions and ordered the Gnostics, all of their members, and all of their sacred writings to be destroyed. Since the winners write the history books, and the Catholics now had the same army that had been killing them for hundreds of years now behind them, Gnosticisms faded off until today after archeological findings have brought their works back to life.

The Council of Nicea also decided much of the dogma of the Catholic religion (mother of other church denominations) that we still have to this day. With opposition out of the way it was much easier to get beliefs of Jesus as God incarnate and the belief of Hell passed into the doctrines we have today. This sacrilege can be viewed as misunderstood religion and is antichrist, a type of dumbing down to bring about a means to either control or destroy (the sheepeople spiritually) or both.

Moreover, misunderstood Religion is all based on weakness and laziness. It’s the throwing in of the towel on the mysteries of life. It’s saying, I can’t make head or tail out of any of this shit, so I’ll just go with what everyone is doing. If they’re all getting down on their knees, eating a cookie and believing it’s the body of Christ, then I will too. If they’re all wrapping themselves in leather thongs, covering their heads with beanies and UFO hats, and rocking back and forth, that’s what I’ll do.

If everybody else is bowing to Mecca six times a day, I guess that’s what I must do, too. This is the behavior of lemmings following other lemmings off the edge of the cliff (thus the same with mankind for this is the mind of the antichrist). There is absolutely no difference between praying to Jesus, praying to Jehovah, bowing to Mecca, or lighting incense to Krishna, than there is sieg heiling to Hitler, blindly following Pol Pot into the killing fields, or chopping up Tutsis with machetes. It’s all called thoughtless behavior. It’s part of our job as humans to think about and consider our place here on the planet and our position amongst all these other people. The second you abnegate this responsibility, you’ve fallen into an evil trap.

As the writer Harlan Ellison has said, “We’re all the same person under different skins,” and that’s truly a holy thought. All the religions on Earth want to point out is that we are all different, and we of our religion are better than those other unholy blasphemers. That’s evil. And that is what all religion at its core is all about. Us and them. We’re holy, they’re infidels. A word religions seem to really like, particularly the Jews is “tradition,” which is the handing down of beliefs or customs from one generation to the next. This is another form of acceptance without questioning (trusting in the antichrist rather than their inner god).

In II John 7, John wrote, “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh (christ the solar energy entering the body by means of meditation). This is a deceiver and an antichrist.”

About sixty years earlier, Christ had warned John and the other disciples, “Take heed that no man deceive you. For many shall come in My name, saying, I am Christ (pretending to preach or act by Christ’s authority) and shall deceive many” (including true Christians) (Matt. 24:4-5). Years later, the Apostle Paul warned of “false apostles” and “deceitful workers” (II Cor. 11:13-15) disguised as “ministers of righteousness,” who went about deceiving Christians into believing “another gospel” (Gal. 1:6-9; Acts 20:28-31).

These false teachers and false brethren (antichrists) were “tares” among “wheat” (Matt. 13:24-30, 36-42). They sounded sincere (seemed godly) but were far from being real Christians. These false Christians were hard to discern from real Christians, which made it easy for them to rise into leadership positions. From there, they infected the Church with false doctrines, deceiving the many.

“Where misunderstood religion has triumphed nations have fallen, lapsed into barbarism. Pseudo-philosophy, speculation, literary vagaries, scholastic subtleties, poetic fictions, allegorical mysteries, and falsehoods that endanger the brain and unbalance the reason, and a symmetrical use of the mental faculties resulting therefrom develop disease, insanity, and crime. (inquisition witch burning, and land acquisition).

As Karl Marx once said that “Religion is the opiate of the masses,” and he couldn’t have been more correct. Religion is a drug that encourages you to not think for yourself (depend on a misunderstood god for everything), and, in my very humble opinion, is much worse and far more deadly than heroin, pot, cocaine, and alcohol all put together. Misunderstood Religion is the insidious evil of our planet, it is also the cannon fodder (fuel) for the Antichrist mindset which plagues our world and the sooner people start to wake up to that the sooner we can get on to bigger, more important issues like peace and goodwill toward others.

Mankind believes its self too be most wise and powerful, it creates beliefs, doctrines and laws (potential dogmas with a hint of something fears) and expects others to comply with out question. I am not say that we have no need for such things, what is being emplied here is that mankind has been duped into relying and worshiping such things, thus taking it at face value and as law (this is antichrist).

For as it is said, “Look not lo here, nor lo there, for the kingdom of god (good) is WITHIN you” If this good kingdom is WITHIN you, then why do you seek outside of yourself? Buddha, Jesus, Krishna, the Upanishads, all teach that MEDITATION is the key, it is the lost word, it is the missing part, but few ever realize this fact. Where is the master? The master is latent WITHIN you, you needn’t seek anywhere else for him (for that would be antichrist to do so).

The words antichrist and antichrists occur only four times in the Bible, three times in the First Epistle of John and once in the Second Epistle of John. The verses treat antichrist as a term for ordinary men and women who oppose the message of the Christian Faith and indicate that antichrist sentiment was “already in the world.” The word is not capitalized in most translations of the Bible, including the original King James Version. However, the non capitalization of the word Antichrist, can be viewed as an underlined multiplicity of antichrists rather than just one, as opposed to big G in the name of God refers to the one superior and the little g for smaller lesser many gods.

1 John 2:18 says that “just as you heard that antichrist is coming, even now many antichrists have appeared,” referring to many antichrists present at the time and warning, according to different interpretations, either that this opposition will continue or that there is one Antichrist that is coming. If the later view is correct, the “many antichrists” belong to the same spirit (ways of the world) as that of the one Antichrist (a unified hive mind of the world`s people). John wrote that such antichrists (all the worlds systems) deny “that Jesus is the Christ”, “the Father and the Son”, and would “not confess Jesus came in the flesh.”

The Theologian, William Barclay, comments in the Daily Study Bible that “antichrist is not so much a person as a principle (force), the principle which is actively opposed to God (the inner god within all of mankind) and which may well be thought of as incarnating itself in those in every (ignorant and arrogant) generation who have seemed to be blatant opponents of God (the true inner nature of this enslaved humanity).”

But, alas, it is most unfortunate that humanity is unaware of its darker misfortune (that it is the antichrist) and that it is headed for an irreversible downward spiral into the abyss, thus missing the mark (having a lack of knowledge) intern denying the true nature of the Christ.

Indeed so many have forgotten the Christ, let alone knew (thru the act of meditation), because of this we perish; The Bible said it best in Hosea 4:6, My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God.

Inshort, it is unfortunate, that the sublime wisdom embodied in Greek myth and Bible allegory (along with so many others on this planet) is still uninterpreted by the mind of the West to this day will prove to be the weightiest indictment of ignorance that history will present against the Christian civilization of this age. Hardly less than laughable will appear to later times the spectacle of an age morally and spiritually dominated by the precepts of a Book the meaning of which was all the while uninterpreted and unknown.

The Bible and theology hold the truth of life, yet even their exponents do not themselves know what that truth is. Ecclesiasticism has the body of true wisdom, but can not even be persuaded that the body has a soul. It possesses the rich and mighty statements of truth, but surely has not the substance of it.

Going Beyond Belief

At the heart of every religion is the concept of the human being. After all, is this not the primary function of religion in the first place? The Gnostic religion is extremely private; it is best described as a solitude journey to the truth. There is no means by which one individual may tell another how it is that they may achieve the gnosis. While there are many different sects of Gnosticism, it is fairly agreeable that Gnosticism is intensely private, and these qualities are common throughout. The Gnostics’ view of the human being mirrors the duality found throughout the religion itself.

Part of the human being is produced by the false god (the demiurge) and part is produced by the light of the True God. Thus, human beings are essentially not the product of the material world itself. The human body is composed of both physical and psychic components, both of which are perishable. The spiritual component within each human is a fragment of the divine essence, this is the divine spark.

Humans are generally unaware of this divine spark. The ignorance is the cause of the demiurge and his archons. While they are intent on keeping humanity as “sleep walkers”, awakening from this is possible. However, the human must realize his or her enslavement to earthly things as their enslavement to the archons. Realization of this is not only the product of the individual’s desire for liberation but it is also an act of supernatural assistance. It has been said that whoever explores the human experience will discover the divine reality. To fully understand the gnostic view of the human being, it is interesting to read about psychologist Carl Jung’s personality theory and how he relates it to Gnosticism.

Not all humans are spiritual (called pneumatics) and are ready for the gnosis. Some humans are materialistic and are still bound to the earth (hyletics). Still others are living mainly in their psyche (psychics) and regard the demiurge as the True God and have literally no awareness of the spiritual world beyond matter and mind. Different sects of Gnosticism regard these types of humans in different ways, the most common and detailed classification is found in Valentinian Gnosticism.

All religious forms are manifestations of the great Cosmic Universal Infinite Religion latent in every atom of the Cosmos. There is Gnosis in the Buddhist doctrine, in the Tantric Buddhism from Tibet, in the Zen Buddhism from Japan, in the Ch’an Buddhism of China, in Sufism, in the Whirling Dervishes, in the Egyptian, Persian, Chaldean, Pythagorean, Greek, Aztec, Mayan, Inca, etc., wisdom.

The awakening of the consciousness is the very purpose of life. It is for this cause that every prophet, avatar, angel, buddha, or master ever appeared to humankind. From their lips emerged all of the world’s religions, and all with the purpose of indicating to those who sleep (such as you and me) that we need to awaken.

George Carlin`s take on Religion is as follows:

I gotta’ tell you the truth folks, I gotta’ tell you the truth. When it comes to bullshit, big time, major league bullshit, you have to stand in awe of the all time champion of false promises and exaggerated claims: religion. Think about it. Religion has actually convinced people, that there’s an invisible man living in the sky who watches everything you do, every minute of every day. And the invisible man has a special list of ten things he does not want you to do. And if you do any of these ten things, he has a special place full of fire and smoke and burning and torture and anguish where he will send you to live and suffer and burn and choke and scream and cry forever and ever until the end of time!

But he loves you.

He loves you, and he needs money! He always needs money! He’s all powerful, all perfect, all knowing and all wise, somehow, just can’t handle money. Religion takes in billions of dollars, they pay no taxes, and they always need a little more. Now, you talk about a good bullshit story… holy shit!!!

You see, like Mr Carlin, I think we have all seen and experienced enough of religion to be totally disillusioned with it. What it has contributed to the societies of the world, is war and violence, hate for one another, degrading of women, abuse of children and a total misunderstanding of the true nature of life and of ourselves as people of light. We fight and kill each other over stories that never happened but were written to convey a hidden truth that because of religion the world has totally missed. We have found that the Bible itself tells us that it does not mean what it says, and we also shared with you a newspaper article from Tel Aviv University in Israel saying that after hundreds and hundreds of years of deep investigation, they have reached the conclusion that the things stated in the Bible never happened. Of course we find the same thing in the New Testament.

There is absolutely no evidence out side of the Bible for the existence of Jesus or Joseph or Mary or just about anyone. There is no record of the miracles, there is no record of the crucifixion, there is no record of people getting out of graves or anything else. But there is a record of the Bible itself telling us not to take any of this literally.

There is record of the Bible itself telling us that all of this stuff, is parable, proverb, allegory and dark sayings. See – 2 Corinthians 3:6

Who also has made us able ministers of the new testament, not of the letter (belief) but of the spirit (an awakened consciousness) for the letter kills but the spirit gives life. Romans 2:29

But he is a Jew (one who denies self-ego) which is one inwardly and circumcision (true righteous change) is that of the heart, in the spirit (an awakened consciousness), not in the letter (belief). 2 Corinthians 3:15

But even unto this day when Moses is read, the veil is upon their heart Nevertheless when they shall turn to the Lord the veil shall be taken away. The Bible itself telling us that these things are not literal. They did not happen. They are mythological. They are symbolic of something else. When people read this ,their eyes are blinded. The truth is hidden and the only way one may understand what is meant by the scriptures is by turning to the Lord. That means shutting down the human intellect and turning on the celestial spirit which is within. The only way to do that is in what is called Meditation (the true form of what is called prayer).

God does not guide our lives other Humans Do… We contend with our religious groups that our lives are guided by God, but in reality our lives are guided by what others do and others think. Our feelings are predicated on the basis of what others do. Whether they be family members, or friends, or people who have authority over us through governments, we are creations of them, as others are creations of us.

The truth that makes men free is for the most part the truth which men prefer not to hear. It’s easier to BELIEVE, than to discover truths for yourself. So long as we remain attached to beliefs, theories, ideas, and in general all that is within the mind, we remain in darkness. Real Gnosis is knowledge acquired without thought or belief.

The sense of self that we have is an obstacle to finding real Gnosis.

The Buddhist Model

We can look at a Buddhist model of teachings in order to understand religions, and we would say that there are three primary forms of religion. In Sanskrit these are called “yanas.” Yana means “vehicle,” and a vehicle, like a car, is a technology that you use to get from one place to another: so too are the triyanas (three yanas), the three vehicles of the Dharma. And again, when I say Dharma, I don’t just mean eastern traditions, I mean all religion, because all teachings can be organized according to these three vehicles.

The first, of course, must be a foundational path, an introductory path, a teaching that can accommodate any person in order to provide them with the information they need to go further. So, what we would call a foundational path in the eastern traditions is called Shravakayana, from the word shravaka which means “hearer,” someone who hears, someone who listens, and yana means “vehicle.” The Shravakayana has been misnamed Hinayana. The term Hinayana is actually derogatory; it is inpolite. We should use the word Shravakayana or just call it the foundational path; this is much more respectful and indicates its true function.

The foundational path is that form of religion, that form of Dharma, which teaches to any person the very basics of spirituality, the very basics of how to understand the consciousness. In Buddhism, this includes things like the Four Noble Truths. The Four Noble Truths express the basis of life: that life is suffering. This is the first thing any spiritual aspirant must understand deeply, not just in the intellect, but by experience. To understand the nature of Karma, to understand the nature of suffering is the purpose of the foundational path. It is in this level of work that an aspirant is taught how to meditate, to concentrate, how to pray, how to self-observe, how to be aware, how to be mindful. But all of these things: mindfulness, self-observation, self-remembering, meditation, prayer, are all with one purpose: to comprehend the nature of suffering, to comprehend the nature of Karma.

Karma is a law which exists throughout time and space. If there were no Karma, there would be no existence. Because things do exist, we know there is Karma, because Karma simply says that everything has a cause. If there is an action, there is a consequence, and if there is a consequence, it was created by a cause, some action. So the Law of Action and Consequence is the whole point, the whole purpose of the studies of the foundational path. Not merely to study that intellectually, theoretically, but to find the causes of suffering in oneself; this is the purpose.

In our Gnostic tradition, we do this in many ways: by emphasizing the need to Self-observe, to analyze oneself, one’s own behavior, one’s own feelings, thoughts, and actions, and in doing so, to see the consequences of them. We seek to learn not just to observe mechanically, but to observe in order to gain comprehension, understanding, wisdom.

The understanding we seek is this: when we act, we create results. It is clear that at this moment we each do not understand this, because we continue to act in harmful ways. Each one of us, if we are sincere, if we sincerely analyze our own mind, we will find that probably within the last few hours we have had some quality or another that has arisen in our mind, which is harmful. It could be pride, it could be shame, it could be lust, it might be anger, it might be envy, or jealousy, or resentment, or fear, or gluttony, or greed; there is a multitude of qualities that can arise in our mind, which create suffering for us and for others.

If we truly understood that every thought we have has a consequence, if we really understood that every feeling that arises in your heart produces a result, do you really think we would persist in generating the feelings and thoughts that we have? Would we continue to be as we are if we really understood that when we feel anger towards another person we actually hurt them? We not perceive it physically, but what about psychologically? Even then, in Gnosis we study the nature of physical illnesses and their roots in psychological causes; some of our illnesses may have been stimulated by the negative feelings others have had towards us.

When we feel jealousy for another person, we hurt ourselves, and when we feel envy, we hurt everyone. When we feel pride, when we think from pride, when we act from pride, we harm. Therefore it is necessary for everyone to constantly analyze the mind, from moment to moment, to always watch the mind.

It is the mind, or in other words the ego, which has trapped our consciousness, our own light, in darkness, and causes us to see things in the wrong way. We then believe that our sense of self is real, that our sense, our feeling of pride is real and we want to feed it. We want to feel better about ourselves by getting an admirable job, by having an admirable role in life, by having money or status, by getting something that someone else has that we want, which is covetousness, but pride is in the root of these things. Perhaps we just have fear, fear of poverty, fear of loneliness, fear of rejection, so we act in order to satisfy those sensations: physical sensations, emotional sensations, and intellectual sensations. All that activity creates Karma.

Every time we act from pride, we think from pride, we feel and indulge in the sensations of pride, we create suffering, we create Karma. Therefore this foundational path has been expressed universally in all times and places, and this is why all the great religions emphasize moral purity, sanctity, the need to eliminate negative emotions. The phrase “negative emotions” does not just mean anger, or lust, or hate, it also means pride, which often feels very good. It also means gluttony, which always seeks to feel good. It also means lust, which always seeks to feel good. These are negative emotions: they are qualities of emotional energy, which vibrate in the Astral Body, which are negative, which are harmful.

So we see in any religion an emphasis on the need to change our psychology, to understand the Law of Action and Consequence. As the Bible says, “Every man will reap what he sows” – in other words, as you act you will receive; according to your actions you are given what you deserve. When we really comprehend that, we can start to become ready for the next level of instruction.

Change can begin when we really see, consciously comprehend, how our own ego creates Karma, how our own pride can make not only us suffer, but the ones we love suffer. As an example, we can observe any parent who loves their child, loves with a kind of love that is beyond just the intellect; it is even beyond description in many ways. There is a love there that is so deep; but if that parent listens to their pride and begins to teach their child in accordance with their pride, they may push their child to develop itself in a way that is against the child’s own nature. For example, many parents, in order to feel good about themselves, to feel that they have done a good job as a parent, want their children to be rich, not for the benefit of the child, but for their own pride; or they want their child to be a doctor or a politician. So there is a mixture: there is the love for the child, but there is also that ego, which wants to see it’s own reflection, to be see itself as beautiful. This is an illusion and it is a root of suffering. We do this in many ways: we may have good intentions, but it is the results which speak. We may mean well, but if we create suffering, we accrue karmic debts.

But the one who takes this science, this Dharma, seriously, recognizes that in any situation in life something new can be created, some new quality is there ready to emerge. But it can only happen if we know how to do it; all religions emphasize this: it is called love, it is called compassion. That love the parent has for the child demonstrates a potential quality that we can develop. When the parent renounces their own desires and instead provides for the true needs of the child – even when those needs contradict the desires of the parent – then we see the beginning of a very special kind of active love. In Sanskrit, it is called Bodhichitta. As I mentioned, bodhi means “wisdom,” “intelligence,” “understanding,” and chitta means “mind.” When the bodhi, the understanding, the wisdom, the intelligence, perceives a cause of suffering and we respond with conscious, selfless action, then bodhi can be born in our own mind, that is Bodhichitta, that is “awakened mind,” “intelligence,” “understanding,” “wisdom.”

That birth – even the aspiration to give birth to selfless love and compassion for others – is the beginning of the next stage of the Dharma, or the next major form of religions. We would call this the greater path, or greater vehicle. And in Sanskrit it is called Mahayana. Maha means “great” and yana means “vehicle” or “path.” So the first distinguishing characteristic of Mahayana teachings is compassion, conscious love: Bodhichitta. The second differentiating factor of any teaching, which can be grouped as a greater vehicle, is the direct experience of Emptiness, of Shunyata, the Absolute. These two factors, these two aspects go hand in hand with each other.

Without a strong, experiential understanding of the nature of Emptiness, then compassion will remain weak… why? Real compassion, real love, Bodhichitta, is that awakened mind, the wisdom mind, that intelligence. But that wisdom, the bodhi, is the light of this Solar Logos, the Supernal Triangle: Kether, Chokmah, Binah. That is the Ray of Creation; but that light emerges from the Absolute (Emptiness) because of love. The essence of Bodhichitta is the love that Christ has for suffering creatures. That love emerges from the vast Absolute, the Emptiness, in which there is no self, there is no I, there is no ego, there is no suffering. The Absolute is beyond suffering; it is pure absolute happiness. From that point of view, a being who has merged with that light, who knows the absolute cognizance of existence, perceives suffering creatures and feels tremendous love and concern for all the suffering entities, which are below in the mud, in the muck. That creature, that intelligence, that being, can only have that compassionate point of view because that being understands the Emptiness of self-nature. The beings who are stuck in suffering, suffer, because they mistakenly believe that the “I” is real. They believe their desires can be satisfied.

Each one of us mistakenly believes that the sense of self we have is real (the self is like demons that torment you day and night, through your ego which bring pain because of desire). But if we learn to meditate, if we learn to observe ourselves, if we learn how to utilize the consciousness, we can have the direct experience of the Emptiness of that self.

The ego of pride that gives us our sense of self actually does not exist: it is an illusion, it is false, it is a lie, but we believe it is real. The only reason it is sustained there is because it has our energy trapped in it. The goal of the meditator is to break that vessel, the ego, to free the consciousness and thus free themselves of Karma, of suffering. That comes through (1) comprehension of suffering that we learn from the foundational vehicle, and it comes through (2) the compassion we learn from the greater vehicle, knowing that we have within ourselves root causes, which cause others to suffer. That compassion, born of the regret that we are hurting others, gives tremendous inspiration to change. But that inspiration to change, the motivation, is fed the more we understand the nature of the Emptiness of the self, because then we can see that not only are we mistaken in our sense of self, but so are others. Thus arises the longing to help them.

Within this context of any Mahayana teachings (of any religion), the student has to be acquiring experiential knowledge of these truths: to experience them, to know them personally; this is not intellectual, it is not a belief, it is a matter of personal, conscious knowledge. The one who really comprehends the terror of Karma, the true power of the Law of Action and Consequence, which is being fed and sustained by our own ego, begins to realize they need a faster way. Moving slowly from lifetime to lifetime, there is so much danger, because that sense of “I” is so hypnotic, that sense of self is so fascinating that we have a very difficult time staying on top of it.

In Gnosis, we understand that we have within us what we call the “Essence.” In Zen, they call this “buddhata.” In traditional Buddhism, it is called “tathagatagarbha,” which means “the seed or the embryo of the awakened one”: the Buddha-nature, in other words. This Buddha-nature is our own consciousness, which is an embryo, a seed that has within itself the potential to become a Buddha. It can become fully awake, beyond suffering, but it has to be grown. Unfortunately, it is trapped in the “I,” this false sense of self. It is the consciousness itself, our own consciousness, but that consciousness is very small, like a baby, and is not well developed. And unfortunately, 97% of it is trapped in the ego, in all those discursive elements like pride, lust, envy, anger, greed…

We need to free the Essence, to extract it from the ego. This is why we need to meditate, to learn how to work with the consciousness, to separate ourselves from the false sense of self, and experience the truth of the nature of mind. That nature is called Clear Light in Tantric Buddhism. The Clear Light is consciousness unmodified, unfiltered, pure, in its original state. All the Buddhists state that the original nature of mind is pure, clear, empty, and open, and without self-nature. And Samael Aun Weor stated the same thing: the mind in its natural state is pure and calm like a lake, and it can reflect all the contents of the universe. There is no self in that. There is consciousness, there is true individuality, there is an individual, but it is not self in the way we think of self. It is a kind of self-nature that is beyond self; it is beyond this limited cage that we suffer within.

The need to free the Essence, the consciousness, becomes very strong in the one who really comprehends Karma, and the one who is generating a lot of compassion from their understanding of Karma. They begin to realize they need a faster means, something more effective, more penetrating, deeper, to more quickly eradicate the causes of suffering, so that they will stop making other people suffer and stop making themselves suffer. That secret path, that higher path has many names, but it is what we would call the “esoteric” side of the teaching.

Christianity has an esoteric tradition, which is now mostly forgotten. In Buddhism, it has been well preserved in Tibet, and in some other countries. It is known by many names. One such name is Vajrayana: vajra means “diamond,” “indestructible.” So it is the Diamond Path, the Diamond Vehicle, the Indestructible Vehicle. And vajra also means “thunderbolt, lightning.” Indra, the God of Hinduism, uses a vajra as his weapon, just like Zeus or Jupiter. The symbol of Vajrayana is a thunderbolt, and you may see Lamas, like the Dalai Lama, who use a vajra in one hand and a bell in the other, and these symbolize method and wisdom, two complementary aspects of practice, which advance the development of Bodhichitta. Vajra also indicates a phallus, the sexual organ, because that is the creative force, creative energy, a very active energy that the practitioner needs to harness in order to eliminate the causes of suffering.

Vajrayana is a Tantric teaching; it is Tantrism. And tantra, meaning “continuum,” or “stream,” or “flow,” is that science where the energy of the vajra is harnessed and utilized. So, Vajrayana can also be called Tantrayana, the “vehicle of the continuum.” Vajrayana can also be called Mantrayana, mantra is a sacred word, a word of power. So, the way the Tibetans translate Mantrayana is very interesting. In the works of Tsong Khapa (who was an incarnation of the Buddha Shakyamuni) he calls Mantrayana “the vehicle of the secret word,” and if you know anything about Masonry or western occultism, you know that the lost word, the secret word, is very significant. So the same tradition exists in the east.

This vehicle of Vajrayana, Tantrayana, Mantrayana, is all one thing, it is a science of transforming energy. A mantra, a word, is a vibration. A vajra is an energy. Tantra is a stream of energy. So in each of these titles we are pointing to the same essential foundation.

In traditional Buddhism, Vajrayana is organized in different schools, in different groups, but generally there are four classes of Tantrism in ascending order.

The one who enters into the Vajrayana teachings, the Diamond Path, does so motivated by Bodhichitta, by compassion. This is a very important thing to think about. The one who is really given the secrets, the science, the wisdom of this higher aspect, is given them because their compassion for others has developed to the point that they need it. Unfortunately, in these times, all the students, especially in the west, want to enter immediately into the Vajrayana teachings, thus as soon as they hear of Buddhism they immediately want the highest Tantra, they want to skip everything before that and immediately receive all the secret, high aspects of a teaching. Do you know what we call that? We call it pride. And it is unfortunate. It is understandable: in their way, people that have that intention, that motivation, that desire, and want to transform themselves. This is a good thing, but that ambition needs to be tempered with realism. We need to be realistic. The stages of the path are presented with good purpose.

Many people are intelligent, scholarly and knowledgeable BUT very few are “knowers”

In conclusion

Beware of the man whose God is in the skies… for when Religion ruled the world they called it the Dark Ages, Understand that one must reject the World systems and Religious systems that are Antichrist too embody The Christ (gnosis)… We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light. – Plato, This is something too really think about, For ” We are the Ones we`ve been Waiting for too Save Us “… With that Understanding, Let the Awakening begin…

I say unto you seeker … You do not have to believe me; In fact do not believe me: Find out the truth of these things for yourself. For then and only then, will you see God face to face !

  • The End –

The Secret Book of John (The Apocryphon of John)

[The Teaching of the Savior]
The Revelation of the Mysteries Hidden in Silence
[Those Things that He Taught to John, His Disciple]


One day John, the brother of James [these are the sons of Zebedee], was going up to the Temple. A Pharisee by the name of Arimanios came up to him and challenged him, asking: “Where is the teacher you used to follow?”

John replied, “He has gone back to the place from which he came.”

The Pharisee said, “That Nazarene misled you (plural), told you lies, closed your hearts and turned you away from your ancestral traditions.”

When I heard these things, I, John, turned away from the temple and went off to a deserted mountainous place. I was very unhappy, saying to myself:

“How was the Savior designated?
Why did his Father send him into the world?
Who is his Father?
What kind of realm will we go to?

For, although he told us, ‘This realm is modeled on the imperishable realm,’
He didn’t teach us about the latter.”

All of a sudden, while I was contemplating these things,
The heavens opened and the whole of creation shone with a light from above,
And the world quaked!
I was afraid, yet

A little child appeared before me in the light.
I continued looking at him as he became an old man
And then he changed again, becoming like a young man.
I didn’t understand what I was seeing,
But the one likeness had several forms in the light,
And these likenesses appeared each through the other
And the vision had three forms.

He said to me,
“John, why doubt?
Why be afraid?
Don’t you know this image?
Be not afraid.
I am with you (plural) always.
I am the Father
The Mother
The Son
I am the incorruptible

I have come to teach you
About what is
And what was
And what will be
In order for you to understand
The invisible world
And the world that is visible
And the immovable race of perfect humanity.

Raise your head;
Understand my lessons;
Share them with any others who have received the spirit,
Who are from the immovable race of perfect humanity.”

The Inexpressible One

The One rules all. Nothing has authority over it.
It is the God.
It is Father of everything,
Holy One
The invisible one over everything.
It is uncontaminated
Pure light no eye can bear to look within.

The One is the Invisible Spirit.
It is not right to think of it as a God or as like God.
It is more than just God.

Nothing is above it.
Nothing rules it.
Since everything exists within it
It does not exist within anything.
Since it is not dependent on anything
It is eternal.

It is absolutely complete and so needs nothing.
It is utterly perfect

The One is without boundaries
Nothing exists outside of it to border it
The One cannot be investigated
Nothing exists apart from it to investigate it
The One cannot be measured
Nothing exists external to it to measure it

The One cannot be seen
For no one can envision it
The One is eternal
For it exists forever
The One is inconceivable
For no one can comprehend it
The One is indescribable
For no one can put any words to it.

The One is infinite light

The One is incomprehensible
Perfectly free from corruption.
Not “perfect”
Not “blessed”
Not “divine”
But superior to such concepts.
Neither physical nor unphysical
Neither immense nor infinitesimal
It is impossible to specify in quantity or quality
For it is beyond knowledge.

The One is not a being among other beings
It is vastly superior
But it is not “superior.”

It is outside of realms of being and time
For whatever is within realms of being was created
And whatever is within time had time allotted to it
The One receives nothing from anything.
It simply apprehends itself in its own perfect light

The One is majestic.
The One is measureless majesty

Chief of all Realms
Producing all realms

Producing light

Producing life

Producing blessedness

Producing knowledge

Producing goodness

Producing mercy

Producing generosity

        [It does not “possess” these things.]

It gives forth light beyond measure, beyond comprehension.

[What can I say?]

His realm is eternal, peaceful, silent, resting, before everything.
He is the head of every realm sustaining each of them through goodness.

The Origin of Reality

[We would know nothing of the ineffable
And nothing of the immeasurable
Without the help of the one who comes forth
from the One who is the Father.
He alone has informed us.]
The Father is surrounded by light.
He apprehends himself in that light
[which is the pure spring of the water of life
that sustains all realms].

He is conscious of his image everywhere around him,
Perceiving his image in this spring of Spirit
Pouring forth from himself.
He is enamored of the image he sees in the light-water,
The spring of pure light-water enveloping him.

His self-aware thought (ennoia) came into being.
Appearing to him in the effulgence of his light.
She stood before him.

This, then, is the first of the powers, prior to everything.
Arising out of the mind of the Father
The Providence (pronoia) of everything.
Her light reflects His light.

She is from His image in His light
Perfect in power
Image of the invisible perfect Virgin Spirit.

She is the initial power
glory of Barbelo
glorious among the realms
glory of revelation

She gave glory to the Virgin Spirit
She praised Him
For she arose from Him.

[This, the first Thought, is the Spirit’s image]

She is the universal womb
She is before everything
She is:
First Man
Holy Spirit

        Thrice Male
        Thrice Powerful
        Thrice Named

Androgynous eternal realm
First to arise among the invisible realms.

She, Barbelo, asked the virgin Spirit for foreknowledge (prognosis).
The Spirit agreed.
Foreknowledge came forth and stood by Providence
[This one came through the Invisible Virgin Spirit’s Thought.]
Foreknowledge gave glory to the Spirit
And to Barbelo, the Spirit’s perfect power,
For She was the reason that it had come into being.

Primary Structures of the Divine Mind

She, Barbelo, asked the virgin Spirit for Incorruptibility
The Spirit agreed.
Incorruptibility came forth and stood by Thought and Foreknowledge.

Incorruptibility gave glory to the Invisible Virgin Spirit
And to Barbelo,
For She was the reason that it had come into being.

She asked for everlasting Life.
The Spirit agreed
Everlasting life came forth and they all stood together.
They gave glory to the invisible Spirit

And to Barbelo,
For She was the reason that it had come into being.

She asked for Truth.
The Spirit agreed
Truth came forth and they all stood together.
They gave glory to the invisible Spirit

And to Barbelo,
For She was the reason that it had come into being.

This is the fivefold realm of the Father:

The First Man who is
The Image of the Invisible Spirit who is
Providence who is
Barbelo who is
Foreknowledge – Incorruptibility – Life Everlasting – Truth

[These are an androgynous fivefold realm – therefore it is a realm of ten – of the Father.]

Secondary Structures of the Divine Mind

The Father looked into Barbelo
[into the pure light surrounding the Invisible Spirit]

Barbelo conceived and bore a spark of light
Who had blessedness similar to, but not equal to, her blessedness,

Who was the only child of that mother–father
The only offspring,
The only begotten child of the pure light, the Father.

The Invisible Virgin Spirit celebrated the light that had been produced
Coming forth from the first power who is
The Providence

The Spirit anointed him with Goodness, making him perfect
[he lacked no goodness whatsoever,
for he was anointed with the Invisible Spirit’s Goodness]

He stood in the Spirit’s presence and it was poured upon him.

Having received this anointing from the Spirit he immediately glorified Him
And he glorified the perfect Providence.
Because of Her he had come into being.

He asked for Mind (nous) to be a companion to him.
The Spirit consented

When the Invisible Spirit consented
Mind came into being.
It stood by the Anointed
and glorified the Spirit and Barbelo

[These beings came into existence through silence and thought.]

He wished to act through the Word of the Invisible Spirit.
Whose Will became an action and appeared with Mind
Glorifying the Light.

And then Word followed Will into being.

        [The Christ, the divine autogenes, 
        created everything through the Word.]

Everlasting Life and Will,
Mind, and Foreknowledge
Stood together.
They glorified the Invisible Spirit and Barbelo.
Because of Her they had come into being.

Tertiary Structures of the Divine Mind

The Holy Spirit
Brought his and Barbelo’s divine autogenes Son to completion
In order that he could stand before the great Invisible Virgin Spirit
As the divine autogenes Christ
And honor Him with a mighty voice.

[The Son came through Providence].

The Invisible Spirit
Placed the divine autogenes over everything.
All authorities were subordinated to him.
The truth within him let him learn everything

[He is called by the highest name of all.
That name will be told only to those who are worthy to hear it
From the light, [which is the Christ,]

From the incorruptibility,
Through a gift of the spirit
The Four Lights arising from the divine autogenes stood before him.

[The four fundamental powers are Understanding, Grace, Perception, and Consideration.]

Grace exists within the realm of the Light called Harmozel, the first angel.
Along with Harmozel are

The second Light is called Oriel and it stands over the second realm.
With Oriel are:
Conceptualization (Epinoia)

The third Light is called Daveithai and it stands over the third realm.
With Daveithai are:

The fourth Light is called Eleleth and it stands over the fourth realm.
With Eleleth are:
Wisdom (Sophia).

These are the four lights standing before the divine autogenes.

Twelve realms stand before the Son of the Powerful
The autogenes
The Christ
Through the intention
And the grace
Of the Invisible Spirit
Twelve realms belong to the Son of the autogenes.

[All of this came into being through the intention of the Holy Spirit
Through the autogenes.]

From the perfect mind’s foreknowledge
Through the intention of the Invisible Spirit
And the autogenes’s will.
The perfect human appeared,
Its first true manifestation

The Virgin Spirit named the human Adamas
And placed him over the first realm with the mighty autogenes Christ
With the first Light Harmozel and its powers.

The Invisible One gave Adamas invincible power of mind.

Adamas spoke, glorifying and praising the Invisible Spirit:
“Everything has come into being from you
Everything will return to you.
I will praise you and glorify you
And the Autogenes
And the triple realm:
Father – Mother – Son,
the perfect power.”

Over the second realm was appointed Adamas’s son Seth
With the second Light Oriel.

In the third realm were placed the children of Seth
With the third Light Daveithai.
[The souls of the saints are placed there.]

In the fourth realm were placed the souls of those ignorant of the fullness
Those who did not repent at once
But who, after some time, eventually repented,
They are with the fourth Light Eleleth.

All of these created beings glorify the Invisible Spirit

A Crisis that Became the World

It happened that the realm (aeon) Wisdom (Sophia)
Of conceptual thought (Epinoia),
Began to think for herself,
She used the thinking (enthymesis)
And the foreknowledge (prognosis)
Of the Invisible Spirit.

She intended to reveal an image from herself
To do so without the consent of the Spirit,
Who did not approve,
Without the thoughtful assistance of her masculine counterpart,
Who did not approve.

Without the Invisible Spirit’s consent
Without the knowledge of her partner
She brought it into being.

Because she had unconquerable Power
Her thought was not unproductive.
Something imperfect came out of her
Different in appearance from her.

        Because she had created it without her masculine counterpart
                    She gave rise to a misshapen being unlike herself.

Sophia saw what her desire produced.
It changed into the form of a dragon with a lion’s head
And eyes flashing lightning bolts.
She cast him far from her,
Outside of the realm of the immortal beings
So that they could not see him.

[She had created him in ignorance.]

Sophia surrounded him with a brilliant cloud,
Put a throne in the center part of the cloud
So that no one would see it.
[Except for the Holy Spirit called the Mother of the Living]
She named him Yaldabaoth.

Yaldabaoth is the chief ruler.
He took great Power (dynamis) from his mother,
Left her, and moved away from his birthplace.
He assumed command,
Created realms for himself
With a brilliant flame that continues to exist even now.

The Fashioning of This World

Yadabaoth united with the thoughtlessness (aponoia) within him.
He begot ruling authorities (exousia)
Modeling them on the incorruptible realms above.

The first is Athoth
The second is Harmas [called the eye of flame]
The third is Kalilaumbri
The fourth is Yabel
The fifth is Adonaiu [called Sabaoth]
The sixth is Cain [called the sun]
The seventh is Abel

The eighth is Abrisene
The ninth is Yobel
The tenth is Armupiel
The eleventh is Melcheir-adonein
The twelfth is Belias
Who rules over the very depth of Hades.

He made the first seven rulers to reign in the seven spheres of heaven.
He made the next five rulers to reign in the five depths of the abyss.

He shared a portion of his fire with them,
But shared none of the power of Light he had received from his mother.

[He is ignorant darkness.
When the Light mingled into the darkness
the darkness shone.
When darkness mixed with the Light,
the Light diminished,
No longer Light nor darkness but dim.]

This dim ruler has three names:
Yaldabaoth is the first.
Saklas is the second.
Samael is the third.
He is blasphemous through his thoughtlessness.
He said “I am God, and there is no God but me!”
Since he didn’t know where his own Power originated.

His rulers created seven Authorities for themselves.
Each of these Authorities created six demons apiece,
There came to be 365 demons altogether.

Here are the seven Authorities’ names and physical forms:
First, Athoth with a sheep’s face
Second, Eloaios with a donkey’s face
Third, Astaphaios with a hyena’s face
Fourth, Yao with the face of a seven headed snake
Fifth, Sabaoth who has the face of a dragon
Sixth, Adonin whose face is that of a monkey
Seventh, Sabbataios with a face of flame and fire.
These are the seven of the week.
These Authorities rule the world.

Yaldabaoth has many faces.
More than all that have been listed
So he can convey any face he wants to the seraphim around him.

Yaldabaoth shared his fire with his seraphim
But gave them none of his pure Light
Although he ruled them by virtue of the power and glory
Of the Light had received from his Mother.

        [Therefore he called himself “God” and defied his place of origin.]

He united his thought’s sevenfold Powers with the Authorities who accompanied him.
He spoke and it happened.

He named those sevenfold Powers starting with the highest one:
Goodness paired with the first: Athoth
Providence paired with the second: Eloaios
Divinity paired with the third: Astaphaios
Lordship paired with the fourth: Yao
Kingdom paired with the fifth: Sabaoth
Zeal paired with the sixth: Adonin
Understanding paired with the seventh: Sabbataios

Each has its own realm modeled on one of the higher realms.
And each new name refers to a glory in the heavens
So that Yaldabaoth’s demons might be destroyed.

The demons’ own names, given by Yaldabaoth, are mighty names
But the Powers’ names reflecting the glory above
Will bring about the demons’ destruction and remove their Power.
That is why each has two names.

Yaldabaoth modeled his creation
On the pattern of the original realms above him
So that it might be just like the indestructible realms.

        [Not that he had ever seen the indestructible ones.
        Rather, the power in him, deriving from his mother,
        made him aware of the pattern of the cosmos above.] 

When he gazed upon his creation surrounding him
He said to his host of demons
The ones who had come forth out of him:
“I am a jealous God and there is no God but me!”

        [But by doing this he admitted to his demons that there is indeed another God.
        For, if there were no other God, whom would he possibly be jealous of?] 

His mother began to move back and forth
Because she had become aware that she now lacked Light
For her brightness had dimmed.

        [Since her consort had not approved of her actions, she grew darker] 

[I said “Master, what does it mean ‘she moved back and forth’?”
He laughed, saying, “It’s not as Moses said ‘upon the waters.’ Not at all.”]

When she saw the evil that had taken place and
The theft of light that her son had committed
She repented.

In the darkness of ignorance
She began to forget.
She began to be ashamed.
But she could not yet return above
Yet she began to move.
And so she moved back and forth.

[The arrogant one removed Power from his mother
For he was ignorant
He thought no one existed except for his mother.
He saw the host of demons he had created
And he elevated himself above them.
But when the mother realized that that miscarriage
Was so imperfect
She came to realize that her consort had not approved.
She repented and wept furiously.]

All of the divine realms (pleroma) heard her repentant prayer
They sought blessing for her from the Invisible Virgin Spirit.
The Spirit consented.
He poured the Holy Spirit over her
Brought forth from the whole full realm.

[Her consort did not come down to her on his own,
but he came through the whole full realm
to restore her to her original condition.]

She was elevated above her son,
But she was not restored to her own original realm.
She would remain in the ninth sphere until she was fully restored.

Humanity Begins

Then came a voice from the highest realms saying:
“The Man exists! And the Son of Man!”

Yaldabaoth, chief ruler, heard it
He thought it came from his mother
He did not know the true source of the voice:
The Holy Mother-Father
Perfect Providence
Image of the Invisible
Father of Everything
In whom everything has come to be.

The First Man
[This is the one who appeared to them.
He appeared in the form of a human being.]

All of the realm of the chief ruler quaked!
The foundations of the abyss moved!

He illuminated the waters above the world of matter,
His image shown in those waters.

All the demons and the first ruler together gazed up
Toward the underside of the newly shining waters.
Through that light they saw the Image in the waters.

Yaldabaoth said to his subordinate demons:
“Let’s create a man according to the image of God
And our own likeness
So that his image will illuminate us.”

Each one through another’s Power created aspects of the man;
Each added a characteristic corresponding to the psychic factors
They had seen in the Image above them.
They made a creature of substance
In the likeness of that perfect First Man
And they said, “Let us call him Adam, so that his name will give us the power of light.”

Construction of the Human Body

The seven Powers began to work:
. Goodness made a psyche of bone
Providence made a psyche of sinew
Divinity made a psyche of flesh
Lordship made a psyche of marrow
Kingdom made a psyche of blood
Zeal made a psyche of skin
Understanding made a psyche of hair

The host of demons took these substances from the Powers to create the limbs and the body itself. They put the parts together and coordinated them.

The first ones began by making the head: Abron created his head; Meniggesstroeth created the brain; Asterechme the right eye; Thaspomocha, the left eye; Ieronumos, the right ear; Bissoum, the left ear; Akioreim, the nose; Banenrphroum, the lips; Amen, the front teeth; Ibikan, the molars; Basiliademe, the tonsils; Achcha, the uvula; Adaban, the neck; Chaaman, the neckbones; Dearcho, the throat; Tebar, the shoulder; Mniarcon, the elbow; Abitrion, the right arm; Evanthen, the left arm; Krys, the right hand; Beluai, the left hand; Treneu, the fingers of the right hand; Balbel, the fingers of the left hand; Kriman, fingernails; Astrops, the right breast; Barroph, the left breast; Baoum, the right shoulder joint; Ararim, the left shoulder joint; Areche, the belly; Phthave, the navel; Senaphim, the abdomen; Arachethopi, the right ribs; Zabedo, the left ribs; Barias, the right hip; Phnouth the left hip; Abenlenarchei, the marrow; Chnoumeninorin, the skeleton; Gesole, the stomach; Agromauna, the heart; Bano, the lungs; Sostrapal, the liver; Anesimalar, the spleen; Thopithro, the intestines; Biblo, the kidneys; Roeror, the sinews; Taphreo, the spine; Ipouspoboba, the veins; Bineborin, the arteries; Atoimenpsephei, respiration; Entholleia, the flesh; Bedouk, the right buttock; Arabeei, the penis; Eilo, the testicles; Sorma, the genitals; Gormakaiochlabar, the right thigh; Nebrith, the left thigh; Pserem, the kidneys of the right leg; Asaklas, the left kidney; Ormaoth, the right leg; Emenun, the left leg; Knyx, the right shin; Tupelon, the left shin; Achiel, the right knee; Phnene, the left knee; Phiouthrom, the right foot; Boabel, its toes; Trachoun, the left foot; Phikna, its toes; Miamai, the toenails.

And those who were appointed over all of these are:

The energizing powers in the limbs were divided among:
the head made by Diolimodraza; the neck by Yammeax; the right shoulder Yakouib; the left shoulder Verton; the right hand Oudidi; the left Arbao; the fingers of the right hand Lampno; the fingers of the left hand Leekaphar; the right breast Barbar; the left breast Imae; the chest Pisandriaptes; the right shoulder joint Koade; the left shoulder joint Odeor; the right ribs Asphixix; the left ribs Synogchouta; the abdomen Arouph; the womb Sabalo; the right thigh Charcharb; the left thigh Chthaon; the genitals Bathinoth; the right leg Choux; the left leg Charcha; the right shin Aroer; the left shin Toechtha; the right knee Aol; the left knee Charaner; the right foot Bastan; its toes Archentechtha; the left foot Marephnounth; its toes Abrana.

Seven govern the whole body:

The one who governs perceptions: Archendekta
The one who governs reception: Deitharbathas
The one who governs imagination: Oummaa
The one who governs integration: Aachiaram
The one who governs impulse: Riaramnacho.

There is a fourfold source of the bodily demons:
Hot, Cold, Dry, Wet.

        [Matter is the mother of them all.]

       Ruler of hot:                Phloxopha
       Ruler of cold:              Oroorrothos
       Ruler of dry:                Erimacho
       Ruler of wet:               Athuro.

Their mother stands among them: Onorthochrasaei
She is unlimited
She mixes with all of them.
She is matter
And they are nourished by her.

The four chief demons are:
Ephememphi, associated with pleasure,
Yoko, associated with desire,
Nenentophni, associated with distress,
Blaomen, associated with fear.
Their mother is Esthesis-Zouch-Epi-Ptoe.

Out from these four demons come passions:
From distress arises
Envy, jealousy, grief, vexation,
Discord, cruelty, worry, mourning.

        From pleasure comes much evil
                    And unmerited pride, 
                    And so forth.

        From desire comes
                    Anger, fury, bitterness, outrage, dissatisfaction 
                    And so forth.

        From fear emerges
                    Horror, flattery, suffering, and shame.

[Their thought and truth is Anayo, the ruler of the material soul.
It belongs with the seven senses, Esthesis-Zouch-Epi-Ptoe.]

This is the total number of the demons: 365
They worked together to complete, part by part, the psychical and the material body.

There are even more of them in charge of other passions
That I didn’t tell you about.
If you want to know about them
You will find the information in the Book of Zoroaster.

All of Yaldabaoth’s servants and his demons
Worked to finish the psychic body.
For a very long time it lay inanimate
It did not move.

Yaldabaoth’s mother wanted to take back the Power
She had turned over to the Chief Ruler.
She earnestly asked the most merciful,
The Mother-Father of everything,
For help.

Yaldabaoth Deceived

By His sacred command He sent down the five Lights
In the forms of the principal advisors to Yaldabaoth.
[This led to the removal of Yaldabaoth’s mother’s divine Power from him.]
They told Yaldabaoth:
“Blow some of your Spirit in the man’s face,
Then his body will rise up.”
Yaldabaoth blew some of his Spirit into the man.
That Spirit was the divine Power of his mother.

[He didn’t understand what was happening, for he lived in ignorance.]

His mother’s divine Power left Yaldabaoth
It entered the psychic human body
Modeled on the primordial image.

The human body moved!
It grew powerful!
It shone!

Yaldabaoth’s demonic forces envied the man.
Through their united efforts he had come into being
They had given their Power to him.
His understanding was far greater than that of those who had created him.
And greater than that of the Chief Ruler himself.

When they realized that he shone with light
And could think better than they could
And was naked of evil,
They took him and cast him down
Into the lowest depths of the material world.

The Beginning of Salvation

The blessed one.
The Mother-Father
The good merciful one
Looked compassionately upon the Mother’s Power
Relinquished by the Chief Ruler.

Since Yaldabaoth’s demons might again overpower the perceptible psychic body
He sent down from his good Spirit a helper for Adam,
Out of his great compassion
A light-filled Epinoia emerged.
And he called her Life (Zoe).

        She aids the entire creation
                    Working with him
                    Restoring him to the fullness.
        She taught Adam about the way his people had descended
        She taught Adam about the way he could ascend,
                    Which is the way he had descended. 

The light-filled Epinoia was hidden in Adam.
So that the rulers wouldn’t know about her
For Epinoia would repair the disaster their mother had caused.

[Adam was revealed because within him dwelt the shadow of light.
His mental abilities were far greater than those of his creators.
They had gazed upward and seen his exalted mental capability.]

        The host of rulers and demons plotted together
        They mixed fire and earth and water
                    Together with four blazing winds
                    They melded them together in great turbulence.

Adam was brought into the shadow of death.

They intended to make him anew
This time from
Which are
The Artificial Spirit.
This all became a tomb,
A new kind of body.

Those thieves bound the man in it,
Enchained him in forgetfulness,
Made him subject to dying.

[His was the first descent
And the first separation.
Yet the light-filled Epinoia within him will elevate his thinking.]

Adam in Yaldabaoth’s Paradise

The rulers took the man and put him into paradise
They told him to eat freely.

[Their food is bitter; their beauty is corrupt.
Their food is deceit; their trees are ungodliness.
Their fruit is poison.
Their promise is death.]

They placed the Tree of Their Life into the middle of paradise.

[I will teach you (plural) the secret of their life:
The plan that they made together about an artificial spirit.]

Its root is bitter
Its branches are dead.
Its shadow is hatred
Its leaves are deception
The nectar of wickedness is in its blossoms.
Its fruit is death
Its seed is desire
It flowers in the darkness.
Those who eat from it are denizens of Hades
Darkness is their resting place.

As for the tree called “The Knowledge Of Good And Evil”
It is the Epinoia of the light.
They commanded him not to eat from it,
Standing in front to conceal it,
For fear that he might look upwards to the fullness
And know the nakedness of his indecency.

[However, I caused them to eat.

I asked the Savior,
“Lord, isn’t it the serpent that caused Adam to eat?”

He smiled and replied,
“The serpent caused them to eat
in order to produce the wickedness of the desire to reproduce
that would make Adam helpful to him.”]

The chief ruler, Yaldabaoth, knew that
Because the light-filled Epinoia within Adam
Made his mental abilities greater than his own,
Adam had been disobedient.
In order to recover the Power that he had put into Adam
Yaldabaoth made Adam completely forgetful.

[I asked the Savior, “What is it to be ‘completely forgetful?’”

He replied, “It is not what Moses wrote in his first book:
‘He caused Adam to fall into deep sleep’
Rather, Adam’s perceptions were veiled
And he became unconscious.
As he (Yaldabaoth) said through his prophet:
‘I will make their minds dull so that they do not see or understand.’”]

Woman Comes into Being

The light-filled Epinoia hid deep within Adam.
The Chief Ruler tried to remove her from his ribcage,
But Epinoia cannot be captured.
Although the darkness pursued her it did not catch her.

The Chief ruler did remove a portion of his Power from Adam
To create a person with a woman’s form
Modeled on the light-filled Epinoia that had been manifested to him.
He placed the Power removed from the man into the woman.

        [It did not happen the way Moses said it did:
         “he took a rib and made the woman.”] 

Adam saw the woman standing next to him.
The light-filled Epinoia immediately appeared to him
She raised up the veil that dulled his mind.
He sobered up from the dark drunkenness
And he recognized his own counterpart.

He said: “This is bone from my bones
Flesh from my flesh.”
Because of this a man will leave his mother and father
And be joined to a woman and those two will become one flesh.
For they will send his helper to him.

[Sophia, our sister, came down
Descending innocently
So as to regain what she had lost.
Therefore she was called Life.
The Mother of the Living
The one from the Providence of the Authority of Heaven
By her assistance people can achieve perfect knowledge.]

I appeared as an eagle perched on the Tree of Knowledge!
[Which is the Epinoia from the pure Providence of Light.]
In order to teach them
And raise them up from sleep’s depths.

        [For the two of them were fallen and aware of their nakedness.
        Epinoia appeared as a being full of light
        She enlightened their minds.] 

When Yaldabaoth discovered that they had moved away from him
He cursed his earth.
He located the woman as she was preparing herself for her man.
He gave the woman over so that the man might be her master,
Because he did not know the secret of the divine strategy.

The man and woman were too terrified to renounce Yaldabaoth,
Who showed his ignorance to his angels
And he cast both of them out of paradise
Dressing them in heavy darkness.

The Chief Archon saw the young woman who was standing by Adam.
He realized that the light-filled Epinoia of life was within her.
Yaldabaoth became completely ignorant.

        [When the Providence of all saw what was going to happen
        She sent assistants to remove Divine Life from Eve.] 

Yaldabaoth raped Eve.
She bore two sons.

[Elohim was the name of the first.
Yahweh was the name of the second.
Elohim has a bear’s face.
Yahweh has a cat’s face.
One is righteous;
One is not.
Yahweh is righteous;
Elohim is not.
Yahweh would command fire and wind
Elohim would command water and earth.]

Yaldabaoth deceptively named the two: Cain and Abel.

[From then until now sexual intercourse has persisted
Thanks to the Chief Ruler
Who put desire for reproduction into the woman who accompanies Adam.
Through intercourse the Ruler caused new human bodies to be produced
And he blew his artificial spirit into each of them.]

Yaldabaoth installed the two with authority over natural elements
So they can to rule over the tomb.

The Children of Seth Populate the World

Adam had intercourse with the image of his foreknowledge (prognosis)
He begot a son like the Son of Man
And he called that son Seth
Modeling him on the heavenly race in the higher realms.

In the same way the mother sent down her spirit
The image of herself
A model of the full higher realm,
In order to prepare a place for the descent of the realms.

The Chief Ruler, though, forced the humans to drink
From waters of forgetfulness
So that they might not know their true place of origin.

The children (of Seth) remained in this condition for a while
In order that when the Spirit descends from the holy realms
The Spirit can raise up the children and heal them from all defects
And thus restore complete holiness to the fullness of God.

Six Questions about the Soul

I asked the Savior, “Lord, will every soul be saved and enter the pure light?”

He replied, “You are asking an important question, one it will be impossible to answer for anyone who is not a member of the unmoved race. They are the people upon whom the Spirit of Life will descend and the power will enable them to be saved and to become perfect and worthy of greatness. They expunge evil from themselves and they will care nothing for wickedness, wanting only that which is not corrupt. They will achieve freedom from rage, envy, jealousy, desire, or craving.”

“The physical body will negatively effect them. They wear it as they look forward to the time when they will meet up with those who will remove it. Those people deserve indestructible eternal life. They endure everything, bearing up under everything that happens so that they can deserve the good and inherit life eternal.”

Then I asked him, “Lord, what about the souls who didn’t do these things even though the Spirit of Life’s power descended on them?“

He answered, “If the Spirit descends to people they will be transformed and saved. The power descends on everyone and, without it, no one can even stand up. After they are born, if the Spirit of Life increases in them, power comes to them and their souls are strengthened. Nothing then can leave them astray into wickedness. But if the artificial spirit comes into people, it leads them astray.”

Then I said, “Lord, when souls come out of the flesh where do they go?”

He replied, smiling, “If the soul is strong it has more of power than it has of the artificial spirit and so it flees from wickedness. With the assistance of the Incorruptible One that soul is saved and it attains eternal rest.”

I then asked him, “Lord, what of the souls of the people who do not know whose people they are? Where do they go?”

He responded, “In those people the artificial spirit has grown strong and they have gone astray. Their souls are burdened, drawn to wickedness, and cast into forgetfulness.”

“When they come forth from the body, such a soul is given over to the powers created by the rulers, bound in chains, and cast into prison again. Around and around it goes until it manages to become free from forgetfulness through knowledge. And so, eventually, it becomes perfect and is saved.”

Then I asked, “Lord, how does the soul shrink down so as to be able to enter its mother or a man?

He was happy that I asked this and said, “You are truly blessed because you have understood. The soul should be guided by another within whom is the Spirit of Life. It will be saved by that means and accordingly will not have to enter a body again.

And I said, “Lord, what happens to the souls of people who achieved true knowledge, but who turned away from it?”

He said to me, “Demons of poverty will take them to a place where there is no possibility of repentance. There they will stay until the time when those who blasphemed against the spirit will be tortured and subjected to punishment forever.”

I asked, “Lord, where did the artificial spirit come from?”

And he told me:

Three Plots against Humanity

The Mother-Father is merciful
A Holy Spirit sympathizing with us.
Through the Epinoia of the Providence of the light
It raises up the children of the perfect race
Raising up their thought, their light eternal.

When the Chief Archon learned that they were elevated above him
And that their mental ability surpassed his
He wanted to put a stop to their thought
But he did not know the extent of their mental superiority
And he could not stop them.

He made a plan with his demons
Who are his powers
Each of them fornicated with Wisdom (Sophia)
And produced fate
The last variety of imprisonment.

Fate changes unpredictably
It is of different sorts just as the demons are of different sorts.
Fate is hard.
Fate is stronger than
The gods, the authorities, the demons, the generations of people
Who are caught up in it.

Out of fate emerged
Sinfulness, violence, blasphemy, forgetfulness, ignorance,
Weighty commandments
Heavy sins
Terrible fear.
In this way all of creation became blind,
Ignorant of God above everything.

Because of imprisonment in forgetfulness
They are unaware of their sins,
They are bound into periods of time and seasons
By fate who is lord of it all.

Yaldabaoth eventually came to regret everything he had created.
He decided to bring a great flood
Upon creation, upon mankind.

But the great light of Providence warned Noah.
He preached to all of the children,
The sons of men,
But if they were strangers to him they didn’t listen.

        [It was not the way Moses said: “they hid in an ark.”
        Rather, they hid in a special place,
        Not just Noah
        but also many other people from the immovable race.
        They went into hiding within a cloud of light.] 

Noah knew his own authority
And that of the light Being who illuminated them
Although the Chief Ruler poured darkness over all the world.

The Chief Ruler and his powers plotted a strategy,
To send his demons to human daughters
And make themselves children by them to enjoy.
But they failed.

After their failure they made another plan.
They created an artificial spirit
Modeled on the Spirit who descended
So, to impregnate souls by means of this spirit,
The demons changed appearance
to look like the women’s husbands
They filled the women with that spirit of darkness and wickedness.

They brought into being
Gold and silver,
Money and coins,
Iron and other metals and all things of this sort.

And the people who were attracted were led astray into troubles
And were greatly misled.
And grew old
Experiencing no pleasure,
And died
Finding no truth,
Never knowing the true God.

This is the way that they enslaved all of creation
From the foundation of the world until now.

[They took some women and produced children out of darkness
And they closed their hearts
And they hardened themselves
in the hardness of their artificial spirit
Until the present day.]

The Providence Hymn

I am the Providence of everything.
I became like my own human children.

I existed from the first.
I walked down every possible road.

I am the wealth of the light.
I am the remembering of the fullness.

I walked into the place of greatest darkness and on down.
I entered the central part of the prison.

The foundations of chaos quaked.

I hid because of their evil.
They did not recognize me.

I came down a second time
continuing on.

I emerged from among those of light
I am the remembering of Providence

I entered the middle of darkness,
The inner part of the underworld
To pursue my mission.

The foundations of chaos quaked.
Threatening to collapse upon all who were there
And utterly destroy them

I soared upward again
To my roots in light
So as not to destroy them all yet.

I descended a third time.

I am light
I am dwelling in light
I am the remembering of Providence

I entered the midst of darkness
I came to the deepest part of the underworld.

I let my face light up
Thinking of the end of their time
I entered their prison
The body is that prison

I cried out:
“Anyone who hears,
Rise up from your deep sleep!”

And the sleeping one awoke and wept
Wiping bitter tears saying
“Who calls me?”
“Where has my hope come from
As I lie in the depths of this prison?”

“I am the Providence of pure light,” I replied,
“I am the thought of the Virgin Spirit
Raising you up to an honored place.
Rise up!
Remember what you have heard.
Trace back your roots
To me.
The merciful one.
Guard against the poverty demons.
Guard against the chaos demons.
Guard against all who would bind you.
Stay awake!
Rise out of the depths of the underworld!

I raised him up
I sealed him with the light/water of the five seals.
Death had no power over him ever again.

I ascend again to the perfect realm.
I completed everything and you have heard it.”


“I have told you everything now so that you can write it all down
And share it with your fellow spirits secretly
For this is the mystery of the unmoved race.”

The Savior gave all of this to him to write and to keep carefully. He said to him, “Anyone who exchanges it for a present, or for food, or for drink, or for clothing, or for anything else of that sort will be cursed.”

These things came to John in a mystery.
Instantly the Savior vanished.

John came to his fellow disciples and told them what the Savior had said to him.

Jesus the Christ.

The Apocryphon of John

The Forbidden Sayings of Jesus

Have you ever heard of the Gnostic Gospels? They’re a collection of 60 or so texts written from the first to third century, based on the wisdom teachings of several prophets and spiritual leaders—including Jesus. In fact, they’ve been referred to as “the secret sayings of the savior”.
Many of the gospels were written in the first through third centuries, about the same time as their more famous brethren, Mark, Matthew, Luke and John. Once in wide circulation, these gospels were passed around fledgling churches throughout the Mideast and beyond and show the rich diversity of early Christian beliefs.

There’s just one problem: in the fourth century, the early Roman church declared the books heretical in an attempt to centralize authority and get all Christians literally on the same page. The edict came down not just to stop reading these books, but to destroy every last one of them.

In spite of the best efforts of the book burners, many of these texts survive today. A treasure trove of them were discovered in 1945 in Egypt. But they are largely ignored or even considered taboo by mainstream religions. (Two examples: the reverend at my local church acted as if he had never heard of them, while a mild-mannered former priest I know agitatedly called the texts “pure garbage” when I asked about them.)

So what are these Gnostic books all about and why do they strike fear and loathing in some people? I’ve read 30 to 40 of the texts and can report the themes are as varied as those found in the Bible, with topics ranging from creation mythology to wild tales of a coming apocalypse. Most interesting though, and perhaps most controversial, are the many passages about the sayings of Jesus.

Like the Bible, some of the passages will leave you scratching your head. Yet, there are common themes that come up again and again threading their way through several of the texts. The Web site The Gnosis Archive sums it up this way:

Gnosticism asserts that…direct, personal and absolute knowledge of the authentic truths of existence is accessible to human beings…and the attainment of such knowledge is the supreme achievement of human life.

The key words here are direct and personal. There are several Gnostic passages that state that you and I have the power to tap directly into the higher source of knowledge. Consider the two sayings that follow, both attributed to Jesus (followed by the name of the Gnostic text):

What you seek after (is) within you. ~The Dialogue of the Savior

Beware that no one lead you astray, saying ‘Lo here!’ or ‘Lo there!’ For the Son of Man is within you. Follow after him! Those who seek him will find him. ~The Gospel of Mary

Note the common words “within you”. They may sound innocent enough but they’re really quite radical. After all, if what we seek after is inside us, it cuts out the need for a middleman to reach God. Which may explain why in the early church and even today the Gnostic Gospels are considered religious texts non grata.

Other Gnostic books continue this theme by pointing out the rich rewards and wisdom that can be found by looking within. Again, all of these passages are said to be the actual words of Jesus:

He who has known himself has…already achieved knowledge about the depth of all. ~The Book of Thomas The Contender

Those who have come to know themselves will enjoy their possessions. ~Gospel of Phillip

That which you have will save you if you bring it forth from yourselves. ~Gospel of Thomas

A copy of the The Gospel of Thomas, discovered in 1945 at Nag Hammadi

There are also several additional interesting passages from the Gospel of Thomas, which many scholars think was written before the four traditional Gospels of the Bible. A common theme is that God and the Kingdom of Heaven are right in front of us, here on this Earth, if we can only learn to see them:

The Kingdom is inside of you and it is outside of you. ~Gospel of Thomas

Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden that will not become manifest. ~Gospel of Thomas

His disciples said, “When will the Kingdom come?” It will not come by waiting for it. It will not be a matter of saying here it is or there it is. Rather, the kingdom of the father is spread out upon the earth and men do not see it. ~Gospel of Thomas

As you can see, many of the ideas in the Gnostic Gospels run counter to mainstream Christian beliefs. Yet, they give me a greater appreciation for Christianity and Jesus than I can find in any church or read in any traditional version of the Bible.