renounce power Gospel of Thomas Saying 81

Saying 81

(81) Jesus said: He who has become rich, let him become king, and he who has power, let him renounce (it).

This passage seems a little odd and even contradictory. What we would expect Jesus to say is “Let the wealthy give up his money and the powerful to give up his power.” However, assuming this passage is an accurate account of what Jesus said, it is possible that he is saying let those who have acquired great spiritual wealth reign over the earth, and then the powerful will lose their control. I think it is apparent that many of theses passages have little structured sequencing or context, which makes it more difficult to ascertain the true intent of Jesus’ teachings. Our most important guide is finding logical and spiritual harmony in the framework of God’s love and sovereignty. By the way, this is how we should view the world as well. In light of everything else Jesus taught then it makes perfect sense to see that Jesus is saying the meek will inherit the earth. The meek of this world have become spiritually rich because they have stored up great wealth in heaven. 

The wealthy ones are they having knowledge, understanding and wisdom as a crown on their heads a jewelled crown of light, truth-consciousness. One who is wealthy in this way shall become a king in the age to come. But those who are powerful or have power should give it up and become poor to become rich. Just as for kings have life wisdom to you so you should leave the world to them.

81) Jesus said, "Let him who has grown rich [finding true wealth of the higher/inward (spiritual) teachings] be king [find life that he might pass it on to others], and let him who possesses power [over the world as a result] renounce it [in the Kingdom of God, the Kings and Priests are there to serve not be served]."

the world Gospel of Thomas Saying 80

Saying 80

(80) Jesus said: He who has known the world has found the body; and he who has found the body, the world is not worthy of him.

This world is one of shadows and deceptions. Because the mind of man has come to accept it as another home, he remains here to suffer and die as a creature of flesh. But this too is also a lie. Because of this deception of the carnal mind and ego, this world has become the place of the dead; it is Hades. For our sake God’s Son came down into Hades, to set us captives free. So if one has come to know the world and has discovered it is death (a carcass), then he has overcome the world and the world is not worthy of him anymore. This is why we must be resurrected because we are spiritually dead in sin and in the darkness of deception. This is why we must live by the Spirit of Christ because we are being called to a higher level of life- a higher nature that is not part of the animal kingdom. Our higher nature is found in the Kingdom of God!

80) Jesus said, "He who has recognized the world [as a global false religious system] has found the body [a dead corpus full of dead men's bones (their soul is bound by the spirit of the world)], but he who has found the body [now knowing how and why it died] is superior to the world [exercises power and authority over the world and its false teachings]." 

know the truth Gospel of Thomas Saying 78

Saying 78

(78) Jesus said: Why did you come out into the field? To see a reed shaken by the wind? And to see a man clothed in soft raiment? [Look, your] kings and your great men, these are the ones who wear soft clothing, and they [will] not be able to know the truth.

Jesus is speaking first about John the baptised and secondly about himself. Both Jesus and john did not dress in soft garments and they did not live in luxury only kings and prominent men live like this, but they will not be able to understand the truth. So we must seek out and follow the true prophet. If you seek you will find. If you ask you will receive. You must go out into the wilderness to meet with the prophet of God. Just as Israel did with Moses. So here the wilderness is the pasture which the true shaepered of Israel is leading us to come to. (Joel 2:22 Ps 65:13) For only when you enter into the world of the prophet can you communicate with the word of Yahweh. As long as you remain in spiritual Egypt (a symbol of spiritual ignorance or darkness and spiritual decline) you cannot listen and hear the word of Yahweh in the prophet for all of your self-concerns and worldly interests will not let you listen and hear. The God of Israel is the God of the wilderness, and you must go out into the wilderness in order to meet with him.


78)## Jesus said, "Why have you come out into the desert [waterless places - false religions]? To see a reed ["Canon" (Greek kanon) means a reed - used for a rule or measuring]; shaken [bent this way and that] by the wind [(spirit of the world) - the result from this is thousands of different sects all having their own differing doctrines of men to fit their own particular niche]? And to see a man [religious leader] clothed in fine [worldly] garments like your [nations] kings and your great men [who are all in collusion with one another]? Upon them are the fine [garments], [outward superficial greatness] and they are unable [as natural men] to discern the truth."

the pearl Gospel of Thomas Saying 76

Saying 76

(76) Jesus said: The kingdom of the Father is like a merchant who had a load (of goods) and found a pearl. That merchant was wise. He sold the load and bought for himself the pearl alone. You also, seek after his treasure which does not fail (but) endures, where moth does not come near to devour nor worm to destroy.

Title: The Treasure of the Kingdom: A Parable of Seeking and Finding

In saying 76, Jesus presents a parable likening the kingdom of the Father to a merchant who, after possessing a load of goods, discovers a pearl of great value. This merchant, described as wise, makes the decisive choice to sell all his other merchandise in order to acquire the pearl alone. This narrative carries profound implications, echoing themes of dedication, discernment, and the pursuit of true spiritual wealth.

Situated amidst teachings on celibacy and Christ's authority, this saying underscores the profound commitment required in seeking the kingdom of God. Just as the merchant forsakes his possessions for the prized pearl, so too must individuals relinquish all else to embrace the enduring treasure of the divine. The parallel with the parable of the hidden treasure in the field (Saying 109) accentuates the single-minded pursuit of ultimate truth and fulfillment.

Yet, amidst the rich symbolism lies a deeper question: Is the treasure sought after Christ himself, or is it the seeker who becomes the treasure to Christ? Both perspectives hold weight, reflecting the complexity of divine interaction with humanity. Whether through apparent coincidence or deliberate pursuit, individuals encounter Christ, who in turn seeks and treasures them. This reciprocal relationship underscores the profound intimacy of divine-human communion.

The imagery of the pearl symbolizes various facets of spiritual enlightenment and wisdom. Like the pearl forming unseen within its host, the spirit works upon the conscience of the seeker, revealing hidden truths and insights. The merchant's shrewdness in recognizing the pearl's value mirrors the discernment required to grasp the deeper meanings within the divine revelation. It is not merely knowledge or material wealth that is sought, but the wisdom and understanding found in Christ, in whom all treasures reside.

Moreover, the act of selling all to acquire the pearl reflects the individual's journey of self-denial and crucifixion. Just as Christ bore his own unique cross, each disciple must undergo a personal transformation, shedding worldly attachments to fully embrace the kingdom's riches. This path of sacrifice and surrender leads to the unfailing and enduring treasure, where no external force can corrupt or diminish its value.

The narrative invites reflection on the nature of spiritual seeking and finding. It challenges conventional notions of human agency, emphasizing divine providence and predestination. From the human perspective, it may appear as though individuals seek and find Christ, yet from God's viewpoint, they are chosen and marked out ahead of time. This tension between human endeavor and divine sovereignty underscores the mystery of faith and the dynamic interplay between grace and free will.

Ultimately, the parable points to the culmination of redeemed individuals forming the Bride of the Lamb, cherished and valued beyond measure. Each soul, having treasured the truth found in Christ, becomes a precious jewel in the divine crown. In this union of the Bridegroom and his beloved, the true essence of the kingdom is realized—a realm where love, wisdom, and eternal communion reign supreme.

In conclusion, saying 76 encapsulates the profound journey of seeking and finding the kingdom of God. Through the imagery of the merchant and the pearl, it illuminates the path of sacrifice, discernment, and spiritual transformation. Whether as seekers or as sought-after treasures, individuals are beckoned to embrace the enduring riches of divine truth and love.

The saying is sandwiched between 75 a call to celibacy, and 77 a christological statement about Jesus’ power and authority so this saying would be understood by the listener to be the celibate who has left behind his or her family and possessions in order to devote him or herself to Jesus, to receive the treasure he has to give. Why? Because Jesus is the light above all things, from whom everything came forth. The evident lesson of this Saying is the same as in the saying of the treasure hid in the field, only it is put in a stronger light. (Saying 109). The finder of the treasure in the field appears only as an accidental finder. In this case, the man is on the outlook for something good to buy, and, finding a particular gem, recognises its value so decisively as to sell his whole stock that he might obtain it. Cp Matt 13: 44: whether discovered by accident, or by design, the reaction is the same: give up everything else so as to obtain it!

In Saying 109, the man stumbles upon the "treasure" -- he was evidently not seeking it at all; he didn't even know it was to be found! But in this saying, the merchant has been searching high and low for the greatest "treasure", the greatest "pearl": he has sifted through and evaluated other "pearls"; he knows the worth of what he seeks, and he knows immediately when he finds it: "This is it!" -- his heart's desire!

But, in each case, whether by apparent "accident" or by design and tireless effort, the man who at last finds the great "treasure" will do anything, and sell anything, if only he might acquire it!
So the question arises: instead of the "treasure" (or the "pearl") being the "gospel" or "Christ" himself, and the man (or the merchant) the one who finds truth… why not: the "treasure" is the one who finds truth, and the man who finds HIM is Christ?

And the answer, I believe, is: why not indeed? Whether it be by what appears to be coincidence (but which is really the providence of God), or by diligent and long searching, Christ will seek out and find HIS "treasure", HIS "pearls". And they will be the "treasured possessions", the "jewels" in his "crown" (cp Phi 4:1; 1Th 2:19), the ones who are bound up in HIS "bundle" of precious things!
They will be Christ's "treasure", also, BECAUSE they "treasured" what they found. It is a cliché, surely, that we all become, in time, what we seek after, or what we want to be. The pleasure-seeker becomes a hedonist, the leisure-seeker becomes lazy, the wealth-seeker becomes rich: what we desire in our heart or hearts is what, at the last, we will BE! As a man thinks in his heart, so he becomes. And the seeker after the treasure of God's truth, His word, His promises -- who desires that above all else… will in the end BECOME the "treasure" which he sought

And all together, the individual redeemed ones will constitute the Bride of the Lamb, the virtuous woman who is the Bridegroom's greatest treasure, "for she is worth far more than rubles" (Prov 31:10).

Each of these two propositions has merit, and each -- it is believed -- may be true: do we seek Christ, or does Christ seek us? Do we find Christ, or does Christ find us? Yes, and yes. It all depends on which perspective we have. To human eyes, and human experience, it may appear altogether as though WE do the seeking and the finding, but from God's point of view, we all were known and marked out ahead of time. For His point of view, we do not save ourselves; we cannot save ourselves -- rather, we are searched for, and found, and redeemed, and treasured -- all by Him: "Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us [literally, 'marked us out ahead of time'] to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will -- to the praise of his glorious grace, which he has freely given us in the One he loves" (Eph 1:3-6).

Pearl this man was actively and diligently seeking for his "treasure"! What might the "treasure" symbolize? (1) Understanding and insight, into the truth of God's revelation of course: Prov 2:2-5. (2) Wisdom, especially of course the wisdom that comes from God (Prov 16:16). This "treasure" is to be found in Christ: "My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge" (Col 2:2,3). "I was found by those who did not seek me" (Isa 65:1).
“You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."

76) #Jesus said, "The kingdom of the Father is like a merchant [worldly religious leader/adherent] who had a consignment of merchandise [festivals, customs, traditions, ordinances and the Word that has been leavened by their lower/outward (fleshly) minds] and who discovered a pearl [which forms unseen in its host by irritation - so this pearl represents the spirit working in him upon his conscience]. That merchant was shrewd [like the wise fisherman - see v.8 who was able to discern the value of the hidden meanings in the Word]. He sold the merchandise [gave up all of his worthless traditions etc..] and bought the pearl alone for himself [one must bear his own particular crucifixion alone (sell all he has and walk in the Way)] . ##You too, seek his unfailing and enduring treasure where no moth [garment eating religious system] comes near to devour and no worm [spiritual thief] destroys."

Mormonism and the nag hammadi texts

This is a good study I am not a  Mormon but I think Eugene Seaich has done a good job in this book   

The gospel philip

This is a good introduction to the gospel of Philip 

mysteries Saying 62

Saying 62

(62) Jesus said: I speak my mysteries to those [who are worthy of my] mysteries. What your right hand does, let not your left hand know what it does.

Isa 45:3 the mysteries are the things concerning the kingdom of God and the name of Christ Jesus and it is all sumed up in the mystery of godliness Deity manifested in flesh

 Jesus explained the mysteries of the kingdom of heaven privately to his disciples Lxx Isa 24:16
Left hand, right hand (as when he spoke of keeping the left hand ignorant of what the right hand was doing, or the stones crying out).

62) ###Jesus said, "It is to those [who are worthy of My] mysteries [those who toil day and night in spirit and in truth asking, seeking and knocking to find life] that I tell [reveal] My mysteries [through the Keys of Knowledge that help unravel these mysteries]. #Do not let your left hand [the power of the flesh who does not ask, seek and knock but rather "puts their trust in the arm of flesh" (the dead) to feed them] know what your right hand [the Messiah Himself] is doing [in you as the "the author and finisher of your faith"]." 

the feast the Gospel of Thomas Saying 64

Saying 64

(64) Jesus said: A man had guests; and when he had prepared the dinner, he sent his servants to invite the guests. He went to the first, and said to him: My master invites you. He said: I have money with some merchants; they are coming to me this evening. I will go and give them my orders. I ask to be excused from the dinner. He went to another (and) said to him: My master invites you. He said to him: I have bought a house, and I am asked for a day. I shall not have time. He went to another (and) said to him: My master invites you. He said to him: My friend is about to be married, and I am to arrange the dinner. I shall not be able to come. I ask to be excused from dinner. He went to another, he said to him: My master invites you. He said to him: I have bought a farm; I am going to collect the rent. I shall not be able to come. I ask to be excused. The servant came back (and) said to his master: Those whom you have invited to dinner have asked to be excused. The master said to his servant: Go out to the roads, bring those whom you find, that they may dine. Traders and merchants [shall] not [enter] the places of my Father.

Title: The Parable of the Invited Guests: A Spiritual Interpretation

In the Gospel of Luke, Jesus shares a parable about a man who prepared a dinner and invited guests. However, when the time came, those invited made excuses and declined the invitation. The master then sends his servant to invite others from the streets to partake in the feast. This parable carries profound spiritual symbolism, revealing truths about the nature of divine invitation, human response, and the ultimate acceptance of those who are willing.

In the parable, the initial guests represent the religious leaders of the Jewish system of worship. When invited to the feast by the servant, they decline, citing various excuses. One mentions business dealings, another speaks of a new purchase, and yet another talks about personal commitments. These excuses symbolize the preoccupation of the religious elite with worldly affairs and self-interest, which hinder them from accepting the invitation to the divine banquet.

The servant's subsequent invitations to others reflect the extension of God's invitation beyond the confines of traditional religious circles. He invites those in the streets, representing the common people who may not have religious status but are open to receiving the message of salvation. This mirrors Jesus' ministry, which often reached out to the marginalized and overlooked members of society.

The rejection by the invited guests and the acceptance of those from the streets highlight the spiritual principle of humility and openness. The religious elite, proud of their status and achievements, reject the invitation, while the humble and receptive souls from the streets embrace it eagerly. This echoes Jesus' teaching that "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3).

Furthermore, the parable warns against the danger of spiritual complacency and self-righteousness. The religious leaders, confident in their own righteousness, fail to recognize the significance of the invitation, while those considered unworthy by societal standards are welcomed into the feast. This aligns with Jesus' rebuke of the Pharisees, who prioritized external observance of the law over genuine spiritual transformation (Matthew 23:23-28).

The imagery of businessmen and merchants refusing to enter the places of the Father emphasizes the spiritual blindness that results from worldly pursuits and materialism. Jesus reminds us that "No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money" (Matthew 6:24).

Ultimately, the parable points to the inclusivity of God's invitation and the universal call to salvation. It challenges us to examine our hearts and priorities, ensuring that we do not miss out on the divine banquet due to worldly distractions or self-righteousness. As Revelation 22:17 proclaims, "The Spirit and the bride say, 'Come!' And let the one who hears say, 'Come!' Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life."

In conclusion, the Parable of the Invited Guests invites us to reflect on our response to God's invitation and to cultivate humility, openness, and readiness to partake in the divine feast. It reminds us that God's grace is extended to all, regardless of status or background, and that true fulfillment is found in accepting His invitation with joy and gratitude.

The parable as spoken in Galilee makes the king “a man,” who gives a supper, instead of a wedding feast; and sends out one servant instead of a number. It also gives the excuses of the invited guests, which are in detail omitted in the Jerusalem parable. The principal difference is in the instruction given to the servant by the master on the refusal of the guests being reported to him. He was to go “Go outside to the streets and bring back those whom you happen to meet, so that they may dine.” The order of invitation according to the Galilee parable is, 1st, selected guests who refuse; 2nd, the people in the streets 3rd, Businessmen and merchants will not enter the Places of My Father."

An order something like this is visible in the apostolic operations: 1. “It was necessary that the word of God should FIRST have been spoken to the Jews” (Acts 13:46). 2. “The salvation of God is sent unto the Gentiles, and they will hear it” (Acts 28:28). 3. (Nearly A.D. 100, when the Apostles were all in their graves except John), “The Spirit and the Bride say, come,.… whosoever will, let him take of the water of life freely” (Rev. 22:17). Go outside to the streets and bring back those whom you happen to meet operation continues to the very coming of the Lord, and embraces “those who are alive and remain unto the coming of the Lord.” It acts upon the figuratively “poor and maimed, and halt and blind.” This explains why it is that the Gospel is not received among the wise and noble of the world, but is confined to such as are of no standing or account, even as it was in the days of Jesus. The cultured and the well-to-do are too much pre-occupied with their own self-comforting devices to have room for the ways of God. The lowly classes are not much better off in this respect, but among them are here and there to be found such as are small in their own eyes, and prepared in an honest and glad heart to “receive the Kingdom of God as little children.”3 Buyers and merchants will not enter the places of my father or the men or the man is the son of man who is inviting many to come and seit down with him at his table with the forefathers and eat of his banquet the guests are sons of the kingdom who rejected the call or invite the ones invited have declined (64:10)so the master said go out onto the roads and bring in those whom you find so that they may dine. Now they would not have brothght in anyone but only those who are worthy but if some one unworthy was there he will be cast out into outer darkness for Businessmen and merchants will not enter the Places of My Father." Cp. Mt 22:11-13 In due season the second coming of the Lord will happen and he will spread out a holy fest upon the banqiet table the worthy enter his house to dine and commune with abrham Iscic Jacbo this is the wedding feast after the judgement the worthy will eanter the bridal chamber.

64)## Jesus said, "A man [Jesus] had received visitors [friends of the bridegroom (Moses, Elijah etc..)]. And when he had prepared the dinner [the true bread (of life) the Word in plain language for those who were worthy to receive it], he sent his servant [His apostles/prophets] to invite guests [share the good news with believers called to Him by the Father]. He went to the first one [religious leaders of the Jewish system of worship] and said to him, "My master invites you.' He said, 'I have claims against some merchants [their house was full of money changers and merchants selling "sheep" and "doves" - much like today she too was one "who made a merchandise of My people"]. They are coming to me this evening [the time that the Old Covenant was near to passing away]. I must go and give them my orders [instruct them in how to increase gain in their quarters so they could keep their tithes and offerings coming in to the head office of the Synagogues]. I ask to be excused [instead of "accused"] from the dinner [being inflamed with the lusts of the flesh he has no desire to depart from his luxurious lifestyle nor the power it brings him in the world].' He went to another [the Roman Church state] and said, 'My master has invited you.' He said to him, 'I have just bought a house [invested everything I had in establishing this new religion (what became the "Triple Crown Power" serving the god of mammon as the great whore riding the beast] and am required for the day [must serve the whole day (1,000 year period) before the reformation]. I shall not have any spare time [my will is more important than yours and it difficult to keep over a billion people bound up].' He went to another [the owner of the reformation (protestant religions)] and said to him, 'My master invites you.' He said to him, 'My friend [ministers of this false religious system and its progeny (denominations - daughters of the great whore)] is going to get married [they believe in their depraved minds that they are actually part of the marriage of the lamb when observing their lower/outward (worldly) forms and traditions], and I am to prepare the banquet [feed them with my errant teachings so they continue believing they are saved as long as they keep putting money in the plate and eat the bread I choose to give them]. I shall not be able to come [to your particular banquet as I am not able to accept and digest your truths while in this depraved condition]. I ask to be excused from the dinner [I am happy in my own worldly and prestigious way right now].' He went to another [the new age worship system that makes God into man's image i.e. the global trust every nation is bound by in its constitutions, acts, statutes, and codes (all forms of commerce also controlled by the mother of all harlots Triple Crown Power)] and said to him, 'My master invites you.' He said to him, 'I have just bought a farm [literally the people of the nations are considered and sold as chattel (beasts) of the farm (nation) they are citizens of.  Orwell said it pretty plainly!  This is effectively the "state" or corporate worship system who in the latter days has incorporated virtually all "so called" religions into its fold causing all to receive the mark of the beast and to serve the god of mammon], and I am on my way to collect the rent [this is pretty accurate as no one truly owns anything in their system but must pay tribute to their master (even "home owners" do not own their homes but are merely "tenants" - look at the fine print!) - it is important to note at this time that this form of worship has its "churches" also but in the form of curia's or courts that are used to collect tithes (fines) and offerings (court costs) from its parishioners when they break a law (sin)]. I shall not be able to come [again he is not even able to consider such an offer in this depraved state]. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner [the Judo-Christians of the world over the 2,000 year Messianic age] have asked to be excused [these love the lie (the food of the wicked one)].' The master said to his servant, 'Go outside [of the religious establishments (which are full of faithless "believers" who call themselves by my name but do not do according to my will)] to the streets [the broad ways - where they have not know me] and bring back those [whose hearts are pure and are able to shake loose their drunkenness in the world] whom you happen to meet [good or bad], so that they may dine [on the true hidden manna, which I will reveal to them].' Businessmen and merchants [those who sell the (revised and carnal) Word of God for profit] will not enter [for these "felt themselves unworthy to receive the Kingdom"] the Places of My Father." 

The Temple in Jerusalem the Gospel of Philip

The Temple in Jerusalem

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber. Baptism entails resurrection and redemption, and redemption is in the bridal chamber. The bridal chamber is within a realm superior to [what we belong to], and you cannot find anything [like it…. These] are the ones who worship [in spirit and in truth, for they do not worship] in Jerusalem. There are people in Jerusalem who [do worship] in Jerusalem, and they await [the mysteries] called [the holy] of holies, the curtain [of which] was torn. [Our] bridal chamber is the image [of the bridal chamber] [70] above. That is why its curtain was torn from top to bottom, for some people from below had to go up.

Temple, Cross, Ark

The mysteries of truth are made known in symbols and images. The bedchamber is hidden, and it is the holy of the holy. At first the curtain concealed how God manages creation, but when the curtain is torn and what is inside appears, this building will be left deserted, or rather will be destroyed. And the whole godhead will flee from here but not into the holy of holies, for it cannot mingle with pure [light] and [perfect] fullness. Instead it will remain under the wings of the cross [and under] its arms. This ark will be salvation [for people] when floodwaters [85] surge over them.

According to Valentinians theologians, the divine Fullness (pleroma) corresponds to the Holy of Holies in the Temple (Herakleon Fragment 13). Like the Holy of Holies, the Pleroma is separated from the "outer tent" (i.e. the cosmos) by a boundary or Limit which is often described as a curtain or "veil". 

The Holy Spirit has made us a temple of Christ.

There were three buildings specifically for sacrifice in Jerusalem. The one facing the west was called "The Holy" [representing faith]. Another, facing south, was called "The Holy of the Holy" [representing water]. The third, facing east, was called "The Holy of the Holies" [representing spirit], the place where only the high priest enters [presently the “priest” is one who has “become as their Master”]. Baptism is "the Holy" building [the holy building is the temple of our body (“not made with hands”) where the individual spirit consciousness has “heard the word and believed” therefore receiving the seed of “Christ in you”]. Redemption is the "Holy of the Holy" [This is when the holy spirit anointing takes place and we begin to recognize the hidden things of God and begin “growing in stature and wisdom” much as Jesus did]. "The Holy of the Holies" is the bridal chamber [where the “Christ in you” is fully formed in the womb and becomes a begotten son of the Father ready to burst forth]. Baptism includes the resurrection and the redemption; the redemption (takes place) in the bridal chamber [when the male seed of the Father through Christ (remember this is not physical but thought!) is joined to the female spirit consciousness in your heart a new creation (son) takes place redeeming you from the “world”]. But the bridal chamber is in that which is superior to [...] you will not find [...] are those who pray [...] Jerusalem who [...] Jerusalem , [...] those called the "Holy of the Holies" [...] the veil was rent, [...] bridal chamber except the image [...] above. Because of this, its veil [the flesh] was rent from top to bottom [when the carnal mind is overcome by the spirit son it can no longer hinder him from seeing all that there is above and below, inside and outside]. For it was fitting for some from below to go upward [the firstfruits are raised to a higher status as part of a royal priesthood]. (Philip 61)

The temple contains the Holy Place and the Holy of Holies, but the Holy of Holies is only the gateway to still holier places. When we follow gnosis, our progression is Endless. When the Redeemer offered himself on the cross, the veil of the temple was torn in half from top to bottom. Prior to that time, only the high priest could enter the Holy of Holies, but after that, anyone could enter who would learn the keys for admission. The veil was parted so that every follower of gnosis could become a high priest and enter the Holy of Holies, through which they could ascend to holier places.

When the Son of the Elohim was crucified, the veil of the temple was torn from top to bottom. This was to show us that through the power generated on his cross, the way has been opened for us to pass through the veil to the Holy of Holies, and beyond it to the Bridal Chamber. The veil was torn completely so that we could know that everyone who gets as far as the veil can enter. Beyond the veil are the rooms of power. When you have entered them, you will begin to learn the true nature of power, and you will grow in that nature. Then you will become divine, for you will ascend in gnosis endlessly, becoming continually more integrated into that Reality which is your true nature. Your progression will be endless as you rise from world to world through Eternal Light. This is your potential because of the descent and death of the Redeemer. Because he descended, he has risen. Because he died, he has Eternal Life. Because you have descended with him, you will rise with him, and your name, too, will be Eternal. Amen

The veil in the Gospel of Philip

The veil in the Gospel of Philip

Before the veil was rent we had no bridal chamber
but the image of the bridal chamber above.
So its veil was torn from top to bottom.
It was right for some below to ascend.

The veil at first concealed how god controls creation,

but when the veil is torn and things inside are revealed,

this house will be left desolate, or rather it will be destroyed.

If some belong to the order of the priesthood, they will be able to go within the veil with the high priest.

So the veil was not torn at the top, since it would have been open only to those above. ( the Gospel of Philip)

The Epistle to the Hebrews describes a heavenly temple which is "greater and more perfect" than the temple in Jerusalem. For "it is not a man-made tent, that is, it is not a part of this created world" (Hebrews 9: 11). Like the earthly temple, this heavenly temple is divided into two parts by a veil. The presence of God dwells in the inner part or "Holy of Holies". 

The veil is the separation between God and man the veil is rent by Jesus

According to Herakleon, the Fullness is "the Holy of Holies, into which only the High-Priest enters, into which the spiritual go" (Herakleon Fragment 13). The Gospel of Philip links the opening provided by Christ with the tearing of the veil at the time of Jesus' death (Matthew 27:51). According to Philip,

"If others belong to the order of the priesthood they will be able to enter within the veil with the High Priest. For this reason the veil was not torn at the top only, since it would have been open only to those above; nor was it torn at the bottom only, since it would have been revealed only to those below. But rather it was torn from top to bottom. The upper realm was opened to us in the lower realm, in order that we may enter into the hidden realm of Truth....The Holies of the Holies was uncovered, and the Bridal Chamber invites us in. " (Gospel of Philip 105).

the veil is now rent within our hearts and we can see that we are one with “elohim” having the “power to become sons” 

[when the carnal mind is overcome by the spirit son it can no longer hinder him from seeing all that there is above and below, inside and outside]. For it was fitting for some from below to go upward [the firstfruits are raised to a higher status as part of a royal priesthood].  

The word translated fulness is the Greek pleroma, and its first occurrence in the N.T. places it in contrast with a "rent" or a "gap". The two references are:

"No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse" (Matt. 9:16).

"No man also seweth a piece of new cloth on an old garment; else the new piece that filled it up taketh away from the old, and the rent is made worse" (Mark 2:21).

The pleroma or "fulness" is placed in direct contrast with desolation, waste, flood, fire, scattering, and a condition that is without form and void. Schisma, the word translated "rent" in Matthew 9: 16, is from schizo which is used of the veil of the temple and of the rocks that were "rent" at the time of the Saviour's death and resurrection.

begetting the gospel of Philip

Humans have sex with humans, horses have sex with horses, donkeys have sex with donkeys. Members of a species have sex with members of the same species. So also spirit has intercourse with spirit, word mingles with word, light mingles [with light].

If [you] become human,
[a human] will love you.
If you become [spirit],
spirit will unite with you.
If you become word,
word [79] will have intercourse with you.
If you become light,
light will mingle with you.
If you become one of those above,
those above will rest on you.
If you become a horse or donkey or bull
or dog or sheep or some other animal,
wild or tame,
then neither human nor spirit
nor word nor light can love you.
Those above and those within cannot rest in you,
and you have no part in them.

A horse sires a horse [those with faith produce more sons of faith ] a man begets man [water baptism into a true church - ], a god brings forth a god [spirit baptism from heaven to be born again that is a resurrection from the dead ]. Compare the bridegroom and the bride. They have come from the [...]. No Jew [...] has existed. And [...the Son of man came] from the Jews. [...And the] Christians [...came from the Son of man] these [...] are referred to as "The chosen people of [...God]," and "The true man" and "Son of Man" and "the seed of the Son of Man". This true race is renowned in the world [...] that the sons of the bridal chamber dwell

[This seems to be defining three different relationship groups.  Those who are as natural men i.e. animalistic (unbelievers), those who believe but are still in bondage to the “letter” of the law (still bound to the flesh) and those who have moved on to the spirit of the law (moved on to enlightenment). It also seems to allude to the fact that one must stop being led by others in the hope that they might bring you into enlightenment but let the spirit within seek holy spirit guidance from the Father through Christ in you]

the well Gospel of Thomas Saying 74

(74) He said: Lord, there are many about the well, but no one in the well.

The Parable of the Well: Choosing the Living Water

In the ancient narrative of the well, a profound allegory unfolds, echoing through time and resonating with spiritual truth. It begins with a seeker, addressing the Lord, observing the multitude surrounding a well. In this picturesque scene, the well symbolizes the source of life, the repository of divine wisdom and truth.

The seeker perceives two distinct groups encircling the well: the many and the few. The many are likened to those who dwell near the well, yet remain distant from its life-giving waters. They are the multitude, called but not chosen, who skirt the periphery of truth, content with a semblance of religious devotion.

Drawing inspiration from biblical imagery, the seeker reflects upon Jesus' teachings regarding the chosen few. These are the select individuals who forsake worldly attachments to embrace the living water offered by Christ. Such commitment demands a solitary path, a single-minded dedication to the teachings and person of Jesus.

In Matthew 22:14, Jesus elucidates this principle, stating, "For many are called, but few are chosen." Here, the dichotomy between the called and chosen is starkly delineated. The called are numerous, summoned to the well of salvation, yet their response remains tepid, their allegiance divided. In contrast, the chosen, akin to solitary vessels, wholeheartedly embrace the living water, forsaking all else for the sake of Christ.

The seeker's lament echoes the sentiments of Jeremiah 2:13, which bemoans the folly of forsaking the living water for broken cisterns, unable to hold the nourishing streams of truth. The common cistern, erected by human hands and false religious leaders, proves barren and devoid of life-giving sustenance. Like waterless clouds and desolate wastelands, it offers no solace to the parched soul.

In John 4:14, Jesus proclaims Himself as the source of living water, declaring, "Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life." Here, the imagery of the well finds its ultimate fulfillment in Christ, who quenches the deepest longings of the human spirit with His divine presence.

The seeker's plea resonates with the Apostle Paul's exhortation in Philippians 3:8, where he counts all worldly gain as loss for the surpassing worth of knowing Christ Jesus as Lord. Such radical devotion requires forsaking the allure of temporal pleasures and embracing the cruciform life, dying to self in order to live fully in Christ.

As the parable unfolds, the seeker's supplication becomes a clarion call to all who stand on the precipice of decision. Will they continue to linger on the fringes of faith, content with superficial religiosity and empty rituals? Or will they heed the invitation to drink deeply from the wellspring of grace, surrendering their lives entirely to the transformative power of Christ's love?

In Revelation 22:17, the invitation rings forth with timeless urgency: "Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life." Here, the promise of salvation is extended to all who are willing to receive it, regardless of their past failures or present circumstances.

In conclusion, the parable of the well serves as a poignant reminder of the choices that confront every seeker of truth. May we, like the chosen few, embrace the living water offered by Christ, forsaking all else to dwell in the abundance of His grace and the richness of His love.

The many people here that are around the well are the many called but they are not the few chosen that are selected by Jesus. The many are those who flirt with the truth having a form of religious devotion, but none of whom are willing to take the water of life from the well. That is they have not committed themselves to Jesus to dedicate ones self to Jesus means leaving behind all other world ties in your life and becoming ‘solitary’ or ’single one.

74) He said, "O Lord, there are many around the drinking trough [hearing/seeing the scriptures, the water of Life], but there is nothing in the [common] cistern [these are still trying to drink from the common (false) cistern set up by religious leaders and there is no way to draw out any water from it for they are like "waterless clouds" and a wilderness (desert) or "dry places"]."