The Gospel of Judas Indicated Trouble Ahead for the Papacy

Prophecy in the Gospel of Judas

The Gospel of Judas Indicated Trouble Ahead for the Papacy

The disciples report a vision of the Jerusalem temple or possibly a visit to the temple ( John 2:13–16) and Jesus uses the occasion to interpret the account of the disciples prophetically

Jesus explains both a vision that the Twelve had concerning the temple and the priesthood

THE DISCIPLES SEE THE TEMPLE AND DISCUSS IT

They [said, “We have seen] a great [house (Ezekiel 8:6) with a large] altar [in it, and] twelve men (Ezekiel 8:11,16)— they are the priests, we would say—and a name; and a crowd of people is waiting at that altar, [until] the priests [… and receive] the offerings. [But] we kept waiting.” [Jesus said], “What are [the priests] like?” They [said, “Some …] two weeks; [some] sacrifice their own children, others their wives, in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name], [39] and in all the deeds of their deficiency, the sacrifices are brought to completion […].” After they said this, they were quiet, for they were troubled.



JESUS OFFERS AN ALLEGORICAL INTERPRETATION OF THE VISION OF THE TEMPLE


Jesus said to them, “Why are you troubled? Truly I say to you, all the priests who stand before that altar invoke my name. Again I say to you, my name has been written on this […] of the generations of the stars through the human generations. [And they] have planted trees without fruit, in my name, in a shameful manner.” Jesus said to them, “Those you have seen receiving the offerings at the altar—that is who you are. That is the god you serve, (2 Thess 2:3,4) and you are those twelve men you have seen. The cattle you have seen brought for sacrifice are the many people you lead astray [40] before that altar. […] will stand and make use of my name in this way, and generations of the pious will remain loyal to him. After him another man will stand there from [the fornicators], and another [will] stand there from the slayers of children, and another from those who sleep with men, and those who abstain, and the rest of the people of pollution and lawlessness and error, and those who say, ‘We are like angels’; they are the stars that bring everything to its conclusion. For to the human generations it has been said, ‘Look, God has received your sacrifice from the hands of a priest’—that is, a minister of error. But it is the Lord, the Lord of the universe, who commands, ‘On the last day they will be put to shame.’” [41] Jesus said [to them], “Stop sac[rificing …] which you have […] over the altar, since they are over your stars and your angels and have already come to their conclusion there. So let them be [ensnared] before you, and let them go [—about 15 lines missing—] generations […]. A baker cannot feed all creation [42] under [heaven]. And […] to them […] and […] to us and […]. Jesus said to them, “Stop struggling with me. Each of you has his own star, (Jude 13) and every[body—about 17 lines missing—] [43] in […] who has come [… spring] for the tree […] of this aeon […] for a time […] but he has come to water God’s paradise, and the [generation] that will last, because [he] will not defile the [walk of life of] that generation, but […] for all eternity.”

what the disciples have seen in Jerusalem is interpreted as a foreshadowing of the emerging Catholic church

The vision of the temple and twelve priests should first be understood from an historical point of view.

The only copy of it known to exist is a Coptic language text that has been carbon dated to AD 280, plus or minus 60 years.

This would place the Gospel of Judas within a type of Novatianism or Donatism schism both groups refused to   submit to the bishop of Rome, they were labeled by Rome as schismatics
we've all heard of Christian martyrs. But the Gospel of Judas challenges the idea that God wants people to die as martyrs—just as it challenges the idea that God wanted Jesus to die. Whoever wrote this gospel—and the author is anonymous—is challenging church leaders who teach that.

The Testimony of Truth

The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ...
... (3 lines unrecoverable)... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious.

For the Son of Man clothed himself with their first-fruits; he went down to Hades and performed many mighty works. He raised the dead therein; and the world-rulers of darkness became envious of him, for they did not find sin in him. But he also destroyed their works from among men, so that the lame, the blind, the paralytic, the dumb, (and) the demon-possessed were granted healing. And he walked upon the waters of the sea. For this reason he destroyed his flesh from [...] which he [...]. And he became [...] salvation [...] his death ...
... (4 lines unrecoverable)
... everyone [...] how many they are! They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.

But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ...
... (7 lines unrecoverable)


... but they resemble [...] them. They do not have the word which gives life. (The Testimony of Truth)


 In a vision the Twelve Apostles see the temple and twelve immoral and vicious priests. Jesus tells them that they are these priests leading people astray as ministers of error.

the Gospel of Judas shows "the twelve disciples"—stand-ins for church leaders—offering human sacrifice on the altar—and doing this in the name of Jesus!

First  the Gospel of Judas is recording the moral decay and corruption of the church as a prophecy 

Second, the Gospel of Judas Indicated Trouble Ahead for the Papacy

[some] sacrifice their own children, others their wives (martyr historical crusades and inquisition prophecy), in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name

if this was the state of the church in the 3rd and 4th centuries things got a lot worest in the dark ages 


"Temple/house" may signify the literal temple at Jerusalem (Mat 23:16), this may indicate that at the time of writing the Gospel of Judas the Temple was still very much in use. 

It was upon the necessity of continuing worship at this Temple that the first-century Judaizing element in the -- ecclesias made its stand. 

The word Temple/house may also signify the spiritual "temple" of believers -- the ecclesia itself (1Co 3:16,17; 2Co 6:16; Eph 2:21). The first-century apostasy, opposed strenuously by Paul, had set itself up as an integral part of the ecclesias.


In like fashion, the Roman Catholic apostasy, which had its beginnings in the church, came at last to enthrone itself in the most "beautiful" and "glorious" and elaborate of all "temples" ever built -- St. Peter's Basilica in Rome. 

The Pope takes his seat in the "Temple of God" (a false claim, of course) when, gorgeously arrayed, he is carried on the shoulders of his cardinals, to the papal chair in St. Peter's. It is from this chair only, and in this temple only, that he may make "ex cathedra" infallible pronouncements as to the faith of his millions of followers.

Since he is a hypocrite, a false teacher claiming to be Christian, he “sits down in the temple of The God,” that is, what such false teachers claim to be that temple.—2Th 2:4.

An Impostor. The apostle Paul, in warning of the apostasy to come, spoke of “the man of lawlessness” as setting himself up “so that he sits down in the temple of The God, publicly showing himself to be a god.” (2Th 2:3, 4) This “man of lawlessness” is an apostate, a false teacher, so he actually seats himself only in what he falsely claims to be that temple.

Among these bazaars of Romish saints, St. Peter's, the temple of the Roman God, holds the first rank, being the largest temple in the world. It is 666 feet long, 284 wide, and its magnificent cupola rises to the height of 408 feet. It was 200 years in building. It is the temple of "the god of the earth", before whom, in belligerent antagonism, the saints and witnesses of Jesus stood; prophesying in sackcloths 1260 years (Dan. 11:39; Rev. 18:2; 11:3). It is the temple in which is worshipped "the Man of Sin and Son of Perdition," styled also "the Lawless One"; who opposeth and exalteth himself above all that is called a god or is reverenced: so that, as a god, he sits in the temple of the god, publicly exhibiting himself that he is a god" (2 Thess. 2:4). Such are the capital and chief temple of the apocalyptic Sodom and Egypt; the Queen City of the Gentiles, and most holy sanctuary of Satan. 

There are three holy spirit's

There are two holy spirit's

The first holy spirit is the Active Force of the Deity

God’s Active Force; Holy Spirit. By far the majority of occurrences of ru´ach and pneu´ma relate to God’s spirit, his active force, his holy spirit.

In Hebrew the word "Spirit" is ruach is a feminine noun, leading to references as "She".

The holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. 

The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33. 

The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 It is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead" The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

Distinguished from “power.” Ru´ach and pneu´ma, therefore, when used with reference to God’s holy spirit, refer to God’s invisible active force by which he accomplishes his divine purpose and will. It is “holy” because it is from Him, not of an earthly source, and is free from all corruption as “the spirit of holiness.” (Ro 1:4) It is not Jehovah’s “power,” for this English word more correctly translates other terms in the original languages (Heb., ko´ach; Gr., dy´na·mis).

Ru´ach and pneu´ma are used in close association or even in parallel with these terms signifying “power,” which shows that there is an inherent connection between them and yet a definite distinction. (Mic 3:8; Zec 4:6; Lu 1:17, 35; Ac 10:38)

“Power” is basically the ability or capacity to act or do things and it can be latent, dormant, or inactively resident in someone or something. “Force,” on the other hand, more specifically describes energy projected and exerted on persons or things, and may be defined as “an influence that produces or tends to produce motion, or change of motion.” “Power” might be likened to the energy stored in a battery, while “force” could be compared to the electric current flowing from such battery. “Force,” then, more accurately represents the sense of the Hebrew and Greek terms as relating to God’s spirit, and this is borne out by a consideration of the Scriptures.

The second holy spirit is a group of angels called the church or the Jerusalem above

The holy spirit is described by John as the helper:

26 But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you (John 14).
But Adam's wife was described in the same way:

18 And Jehovah God went on to say: It is not good for the man to continue by himself. I am going to make a helper for him, as a complement of him (Genesis 2).

*Now we know that Yahweh is the husband to Israel and the lamb is the husband of the 144’000 Isa 54:5 Jer 31:32 Rev 19:8,9

So the holy spirit is a compound wife 'corporation', or 'incorporated' means a lot of people regarded as one body.  that is a group Collective

In fact God's wife is likewise 144,000 holy angels who as a group make up the holy spirit, the house of God, his church.

Angels are spirits 

4 Making his angels [his messengers] spirits, his ministers a devouring fire (Psalm 104).

13 But with reference to which one of the angels has he ever said: Sit at my right hand, until I place your enemies as a stool for your feet?
14 Are they not all ministering spirits, sent forth on behalf of those who are going to inherit salvation? (Hebrews 1).

31 And he proceeded to fill him with the spirit of God in wisdom, in understanding and in knowledge and in every sort of craftsmanship (Exodus 35).

Since the holy spirit imparts wisdom it must be an intelligent being or beings. Likewise we can deduce that the holy spirit is a living intelligent thing because it can plead for us:

26 In like manner the spirit also joins in with help for our weakness; for the [problem of] what we should pray for as we need to we do not know, but the spirit itself pleads/intercedes for us with groanings unuttered (Romans 8).

The holy spirit does God's ministering and contains ministers, who are holy spirits plural. So the holy spirit is a group of angels.

Hence Paul said:

26 But the Jerusalem above is free, and she is our mother (Galatians 4).

The Jerusalem above is God's heavenly administration which is made up of all the archangels, which is all of the holy spirits. Paul explicitly states that these angels are our Mother, for they give birth to all the new angels. Now mother's plead with father's not to be too hard on errant sons. And that is precisely the meaning of Romans 8:26, the holy spirit interceding with God for the sanctified ones, is the mother interceding with the father for her sons

Heb 1: 14  Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

Mt 12:50  For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Lk 7:35 All the same, wisdom is proved righteous by all its children.”

Thus we can speak of the true believers who is conceived by the spirit-word and by the holy spirit, so as to give birth to the will of the Father, is the Mother of Jesus. And Isaiah tells us 62:5: “so shall thy sons marry thee.
The Jerusalem above is the Mother of us all (saints) including the King the Lord Jesus Christ in a spiritual sense for the Jerusalem above is made up of all true believers.

the brethren are the bride of Christ and the Mother is the Sarah Covenant styled “the Jerusalem above the Mother of us all” (Gal 4:26).

the newly born had been begotten by the spirit word (1Pet 1:23). after the birth (jn 3:3,5), it was the duty of the mother (Ecclesia) to nourish the new-born babe with the milk of the word (1Pet 2:2), supplementing it with stronger food as it developed

The Jerusalem above the Mother of us all including the King the Lord Jesus Christ is made up of  all the true believers. And she is the worthy woman of Proverbs 31, of whom it is said: “Many daughters have done righteously, but you out shined them all.“

22  but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,
23  to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24  and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel.

God does refer to a whole nation of people as one person...

22 And you must say to Pharaoh: This is what Jehovah has said: Israel is my son, my firstborn (Exodus 4).

He also refers to the entire church as Jesus' wife, one person in the singular...

22 Let wives be in subjection to their husbands as to the Lord,
23 because a husband is head of his wife as the Christ also is head of the congregation, he being a savior of [that] body.
24 In fact, as the congregation is in subjection to the Christ, so let wives also be to their husbands in everything (Ephesians 5).

So the whole congregation is regarded as being one body, one wife.

Jesus said, "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [My] true [Mother] gave me life."

The Saviour himself said: Just now my mother, the Holy Spirit, took me by one of my hairs [an angel who ministered to Jesus  after his sacrifice Jesus would have the promised headship of the holy spirit ] and carried me up to the great mountain, Tabor (Gospel of the Hebrews).


So the Holy Spirit is Jesus’ mum.

The third holy spirit is the chief elohim or the archangel Michael



Michael, mi'-chå-el (Heb.)--who is like unto God?; who is like God; who is assimilated of God; Godlike; who is like expanding power. Michael represents mercy and loving-kindness.

"The archangel" (Jude 9), or "one of the chief princes" who came to help Daniel (Dan. 10:13). He is mentioned in Revelation 12:7 as the leader of the heavenly army that wars against the dragon. There are several Israelites by this name mentioned in the Bible, too (Num. 13:13; I Chron. 5:13; 6:40; 7:3; 8:16; 12:20; 27:18).

The foremost angel, both in power and authority, is Michael, the archangel. (Da 10:13, 21; 12:1; Jude 9; Re 12:7; Because of his preeminence and his being called “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex 23:20-23)

Michael being "one of the chief" implies a hierarchy amongst Angels; hence Jude 9 speaks of "Michael the Archangel".

The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). The closeness of association between the Angel Michael and His people Israel is shown by the fact that when He 'stands up' in the last days many of the people of Israel

Hebrews 1 labours the point that the Lord Jesus was not an Angel. This Angel was not the Lord Jesus, but just as Michael represented Israel (Dan. 12:1), so this Angel was the representative of the Messiah.


Michael is the Angel especially responsible for Israel, and therefore one of the most powerful Angels- "Michael one of the chief princes" (Dan. 8:13), "the great prince" (Dan. 12:1). The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). Under Michael's control there are many other Angels similarly dedicated to the affairs of the people of Israel- Dt. 11:12 describes the land of Israel as "a land which Yahweh thy God careth for: the eyes of Yahweh thy God (i. e. the Angels) are always upon it from the beginning of the year even unto the end of the year". In passing, does the phrase "Yahweh thy God" refer to the Angel which led them through the wilderness? The Angel Michael? Remember Moses was speaking to the people of Israel at this time, and as we saw earlier, they very much conceived of the "Yahweh thy God" in terms of the Angel of the presence going with them. Thus God was promising that His Angels would physically be present in the land and would be especially sensitive to the events there. The degree to which God wanted Israel to conceive of Him in terms of Angels is shown by carefully considering the command for Israel not to have chariots (Dt. 17:16 cp. Is. 2:7). As this form of transport became increasingly popular, it must have seemed as crazy as Christians being told not to possess motor cars. There must have therefore been a highly significant teaching behind it. Was the purpose of it to make Israel look to the Angel-cherubim chariots of God? The word for 'cherubim' carries the idea of a chariot; the notion of horsemen corresponds with the Angel horseriders of Zechariah and Revelation.



Zech. 1:11 describes the Angels as walking "to and fro through the earth (Heb. 'eretz'- the land, of Israel), and behold, all the earth (land) sitteth still and is at rest". "They are the eyes (Angels) of the LORD which run to and fro through the whole earth" (Zech. 4:10). It may even be that the satan Angel of Job was walking to and fro through the land of Israel (going up and down in the "earth"- land) rather than through the whole planet, inspecting the true worshippers (who would only have been located in the area around Israel in all probability). Perhaps it is to the physical presence of the Angel in the land that Ezek. 35:10 refers " Thou (the Arabs) hast said, These two nations and these two countries (Israel and Judah) shall be mine, and I will possess it; whereas the LORD (the Angel Michael) was there". Yet this same Angel ministered judgement on Israel- Ezek. 7:14 and 20:17 describe God's eye (the Angel Michael) not sparing or pitying, and in so doing goes back to the language of Is. 63 where we see that the Angel was capable of showing pity, but ceased to because of Israel's sin (v. 9,10). Ps. 83 also speaks of the Arab aggression towards Israel and therefore Michael in the last days: "They have taken crafty counsel against Thy people" (v. 3)- Israel are Michael's people. They say "let us take to ourselves the houses of God" (v. 12)- i. e. the Angel's dwelling place in the temple. They will be punished by a mighty theophany involving " a wheel. . . the wind. . the fire. . . Thy tempest. . . Thy storm" (v. 13-15)- all of which is the language of the Angel-cherubim and God manifestation in the Angels (e. g. Ps. 104:1-4).



Amos 7 speaks of God through His Angels 'standing up' for Israel as the result of the prayer of Amos and a faithful remnant. Amos sees visions of the impending judgements on Israel. After each he prays "O Lord God, forgive, I beseech Thee: who shall stand for Jacob? ('If you, his Angel-God, don't?') For he is small". The answer comes: "The Lord repented for this. It shall not be, saith the Lord". He repented for the sake of one intense prayer! Notice too Amos asking "Who shall stand for Jacob?". Michael the Angel stands for Israel in the court of Heaven, and thus it appears Amos is pointing out that if Israel is condemned and punished they will have no Angel with them- and so the Angel changes His mind.


All the Angels are righteous, but they act out the roles of the various situations on earth, and God gives His judgment upon them. Dt. 32:8 LXX suggests each nation has a representative Angel. We note that the prince of Persia "withstood". God of course could have forced him to do His will.

Michael the Angel stands for Israel in the court of Heaven (as the Angel 'God of Jacob'; Dan. 12:1), and it would appear that He is the same Angel that appeared to the patriarchs in making the promises and thus the God of Abraham, Isaac and Jacob was understood by them in terms of an Angel.

This is made specific in Gen. 48:15,16, where Jacob says : "God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil. . . ". This Angel earlier told Jacob that He was "the God of Bethel"" (Gen. 31:11,13), where "Jacob vowed a vow saying, If God will be with me, and will keep me in this way that I go. . . " (28:20). Thus to him 'God' was the Angel.

Other references lend support: "The Angel of the Lord appeared unto (Moses) in a flame of fire out of the midst of a bush. . . He said, I am the God of. . Abraham, the God of Isaac, and the God of Jacob. . . I have surely seen the affliction of My people (the Angels are the eyes of the Lord). . . and I am come down to deliver them. . to bring them up out of that land unto a good land (this was all done by the Angel which led Israel through the wilderness). . . the cry of the children of Israel is come unto Me (language of limitation). . . ye shall say unto (Pharaoh), The Lord, God of the Hebrews, hath met with us (Ex. 3:2,6,7,8,9,18). The Angel stresses at least three times in the chapter that He is the God of the patriarchs. Notice too how He also calls Himself the "God of the Hebrews"- i. e. the God of Israel. If "the God of Jacob" has reference to Angels, should not also "the God of Israel"? Frequently the phrase "the Lord of Hosts, the God of Israel" is found in the prophets; and we have seen that "the Lord of Hosts" is invariably an Angelic title.



"The mighty God of Jacob" dwelt in the ark (Ps. 132:2,5); this was an Angel ( cp. Acts 7:46.

"The God of Hosts (Angels) is with us; the God of Jacob is our refuge, Ps. 46:7,11 emphasizes. Note too the reference in v. 4 to "the tabernacles of the most high"- another Angelic phrase.

“The God of Jacob” gave a law, and he also “went out over the land of Egypt” (Ps. 81:4,5 RV)- all references to the work of the Angel on Sinai and at the Exodus.

Jacob was renamed Israel. The elders saw “the God of Israel”, or Jacob- i.e. they saw an Angel (Ex. 24:10).

Ps. 76 describes the God of Jacob as dwelling in Zion (v. 2)- where the Angel lived "At Thy rebuke. . . both the chariot and horse are cast into a dead sleep" (v. 6)- the language of Ex. 15:1 concerning the Angelic destruction of Pharaoh at the Red Sea (the "Lord" in the pillar of fire and cloud which caused their destruction was the Angel which travelled in the same pillar and talked to Moses- Ex. 14:24 cp. 33:9)


Ps. 81 has much Angelic language. "A law of the God of Jacob" (v. 4) refers to the Angels who gave the law. "I am the Lord thy God which brought thee out of the land of Egypt" (v. 10)- Angelic work. The same kind of links are found in Ps. 114 between the wilderness Angel and the "God of Jacob"-"When Israel went out of Egypt. . . the (Red) Sea. . . fled. . . at the presence of the God of Jacob; which turned the rock into a standing water" (the work of the Angel standing on the rock at Rephidim).


God and his Angel(s) are interchangeable there is an angel named Yahweh who is the Archangel Michael but not the Deity himself. the Archangel Michael functions as the Deity's personal manifestation on earth

The world came about through a mistake The Gospel of Philip

The world came about through a mistake The Gospel of Philip 

The world came about through a mistake. For he who created it wanted to create it imperishable and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for that matter, was he who made the world. For things are not imperishable, but sons are. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give? The Gospel of Philip 

The system began in a transgression, for he who made it had desired to make it imperishable and immortal. He fell away and did not attain (his) ambition. For there was no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but rather of the Sons, and no one can obtain imperishability except by becoming (a) Son. Yet he who is unable to receive, how much (more) will he be unable to give! (The Annotated Gospel of Philip Dr. Thomas Paterson Brown)

The Annotated Gospel of Philip Dr. Thomas Paterson Brown

Hypertext interlinear of the Gospel according to Philip


From the Hypertext interlinear of the Gospel of Philip we can see that the word "world" is the Greek word Kosmos  

A kosmos is anything constituted or arranged by what the moderns call "a constitution," or by the force of circumstances; as a kingdom, empire, state, or what is called "world." Each of these, or a system of states, has its course or aeon; so that when the end of the course is arrived at, the abolition or destruction of the particular state of necessity ensues. (The Herald Of The Kingdom And Age To Come, for 1859)

Kosmos, rendered world in this phrase, signifies, that order of things constituted upon the basis of sin in the flesh, and styled the kingdom of this world Rev 11:15, as opposed to the kingdom of God: which is to be established upon the foundation of "the word made flesh" obedient unto death. (Elpis Israel)

The world came about through a mistake [of Adam]

The world came about through a mistake [It is important to understand that the "world" is not the "earth" - the world was created when the individual spirit consciousness of man (in Adam) transgressed the Command (not by deceit as with Eve) which was the “founding of the world” and we know that the “world is at enmity with God” hence anyone who moves in opposition to the Father’s will is of the world]. For he [Adam by error] who created it [the world was created by the errant thoughts (reasoning) of Adam] wanted to create it imperishable and immortal [so although his intentions were good; he had not the understanding or wisdom needed to do this]. He fell short of attaining his desire [The Father Himself falls short of nothing for He is “perfect in all His ways” so this is obviously mankind who fell short by transgressing the Fathers warning. The lure of knowing they might “become as gods” was a bit too attractive to pass up by such a young man]. For the world never was imperishable [the keyword here is “world” as opposed to “earth” do not confuse the two], nor, for that matter, was he who made the world [again this cannot be the Father but is rendered in genesis as “elohim” which can be any individual spirit consciousness in creation whether angel or man]. For things are not imperishable, but sons are [only that which is One with the Father is imperishable and the body itself is just a thing, however the spirit consciousness is not a “thing” yet from a “legal” standpoint anything without life is merely a “thing”]. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive [life], how much more will he be unable to give [life]? (Philip 78)

Adam in the Role of Serpent
Adam the first devil

What is the Serpent

What is the Serpent?

 the word “serpent” immediately suggests an animal, so it Is NATURALLY taken LITERALLY. Understood SPIRITUALLY it is a FIGURE OF SPEECH.

XV. (53) "And they were both naked, both Adam and his wife, and they were not ashamed; but the serpent was the most subtle of all the beasts that were upon the earth, which the Lord God had Made:"{11}{#ge 2:25; 3:1.}--the mind is naked, which is clothed neither with vice nor with virtue, but which is really stripped of both: just as the soul of an infant child, which has no share in either virtue or vice, is stripped of all coverings, and is completely naked: for these things are the coverings of the soul, by which it is enveloped and concealed, good being the garment of the virtuous soul, and evil the robe of the wicked soul. (54) And the soul is made naked in these ways. Once, when it is in an unchangeable state, and is entirely free from all vices, and has discarded and laid aside the covering of all the passions. Philo of Alexandria

XVIII. (71) "Now the serpent was the most subtle of all the beasts which are upon the earth, which the Lord God Made."{21}{#ge 3:1.} Two things having been previously created, that is, mind and outward sense, and these also having been stripped naked in the manner which has already been shown, it follows of necessity that pleasure, which brings these two together, must be the third, for the purpose of facilitating the comprehension of the objects of intellect and of outward sense: for neither could the mind, without the outward sense, be able to comprehend the nature of any animal or of any plant, or of a stone or of a piece of wood, or, in short, of any substance whatever; nor could the outward sense exercise its proper faculties without the mind. Philo of Alexandria

the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him.

The serpent In whose mouth Is the poison of death, signifies a sinful person according to God's definition (given in Psalm 140:1-3; Romans 3:12-13; Matthew 12:34).

 The name “serpent” was attributed to those MEN who Jesus and John the Baptist had encountered (Matthew 3:7; 12:34; Luke 3:7).  Hence when the word serpent is used to indicate an intelligent  reasoning creature having guile (deceit) in his mouth, It SIGNIFIES a man exhibiting such characteristics.

The serpent a symbol of the Sense consciousness or the desire of unspiritualized man for sensation. He seeks satisfaction through the appetite. By listening to the serpent of sense, man falls to his lowest estate.

The "serpent" of the garden of Eden is the outward senses of consciousness or the carnal mind. The serpent is the symbol of pleasure. It may also be called desire, and sensation, or the activity of life in an external expression, apart from the Source of life.

The meaning of senses Proverbs 20:12

The concept of senses, as portrayed in Scripture and spiritual teachings, extends beyond mere physical faculties. It delves into the realm of human consciousness, the interplay between the spiritual and the carnal mind, and the effects of sin and error on human decision-making. This discourse explores the duality of human nature, the role of the senses in shaping our understanding, and the transformation brought about by aligning with the Spirit.

### **The Divine Origin of the Senses**

Proverbs 20:12 declares, “The hearing ear, and the seeing eye, Yahweh hath made even both of them.” These faculties, created by God, are not inherently evil but were designed for humanity's good. However, when governed by sin, they can become tools for indulgence in the desires of the flesh However, when these senses are governed by the flesh rather than the Spirit, they become conduits for error, sin, and spiritual blindness.

In 1 John 2:16, the apostle writes, "For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world." This verse highlights the peril of senses when dominated by carnal desires. Physical pleasure, materialism, and pride stem from the world, not from God, illustrating the distinction between spiritual and worldly values.Here, the senses are depicted as gateways through which the world exerts its influence, fostering cravings for physical pleasure, materialism, and ego-driven pride. These attributes align with the "sense consciousness," a state formed by acting through the outward senses rather than spiritual discernment.

### **Sense Consciousness and the Carnal Mind**

Sense consciousness" refers to a mental state shaped by reliance on outward senses, leading to actions and beliefs rooted in the physical world. , sin operates through the brain and stimulates propensities that are blind and instinctual. When intellect and sentiments operate solely under the influence of these propensities, they are darkened and unable to comprehend divine truth (Ephesians 4:18). 

Paul elaborates on this in Romans 8:6-7: "The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so." Here, the apostle contrasts the outcomes of two forms of governance: the carnal mind, which is enmity against God, and the spiritual mind, which leads to life and peace.

 

### **The Awakening of the Spiritual Mind**

The spiritual mind represents a state of Christ-consciousness, in which the outward senses are subdued, and the inner life is illuminated by divine truth. This awakening is described metaphorically: "Just as when the sun arises the brightness of all the rest of the stars becomes invisible; but when the sun sets, they are seen." The spiritual mind, like the rising sun, overshadows the carnal senses, allowing for clarity, peace, and alignment with God's will.

The senses, when allowed to dominate, obscure the spiritual mind, likened to the setting of the sun, which gives way to the darkness of night (the carnal senses). Conversely, when the spiritual mind, or "Christ consciousness," awakens, it eclipses the carnal senses, as the rising sun outshines the stars. This allegory highlights the transformative power of spiritual awakening, which diminishes the influence of worldly desires.

When the spiritual mind is asleep, the carnal senses dominate, leading to conflict, error, and separation from God. This duality reflects the ongoing struggle between the flesh and the Spirit, a theme central to Christian spirituality.

### **The Spirits of Creation and Error**

The *Testament of Reuben* offers a detailed exploration of the human faculties, describing seven spirits given at creation and their corresponding roles:

1. **The Spirit of Life:** The foundation of human existence.

2. **The Spirit of Sight:** Associated with desire.

3. **The Spirit of Hearing:** Linked to instruction.

4. **The Spirit of Smell:** Facilitating breath and vitality.

5. **The Spirit of Speech:** Leading to knowledge.

6. **The Spirit of Taste:** Providing strength.

7. **The Spirit of Procreation:** The potential for sin through pleasure.

In addition, an eighth spirit, the spirit of sleep, represents a state of spiritual dormancy and susceptibility to error. These faculties, when influenced by the "spirits of error"—such as pride, injustice, and insatiability—lead to spiritual destruction and alienation from God's law.

### **Living by the Spirit**

Paul’s teachings in Romans 8 emphasize the necessity of living by the Spirit to overcome the limitations and deceptions of the flesh. By rejecting the dominance of the senses and embracing spiritual discernment, believers are able to align themselves with the will of God. This transformation is captured in Colossians 1:12-13: “He delivered us from the authority of the darkness and transferred us into the kingdom of the Son of his love.”

### **Conclusion**

The senses, while divine gifts, are vulnerable to corruption when governed by the carnal mind. Decisions based on outward appearances often lead to conflicting thoughts and spiritual blindness. The awakening of the spiritual mind through the Spirit of Christ allows for liberation from the dominion of sin and alignment with God’s eternal kingdom. Thus, believers are called to "love the truth" and live in the light of the Spirit, overcoming the limitations of the flesh and embracing the fullness of life in Christ.

The Bible and other related texts reveal profound insights about human senses, their impact on spiritual consciousness, and their potential to influence both moral and carnal behavior. These teachings emphasize the dual nature of human existence: the outward, sensory-driven life that can lead to sin, and the inward, spiritual life that aligns with God’s purpose.

### The Role of Senses in Spiritual Consciousness

Proverbs 20:12 acknowledges the divine origin of human senses: "The hearing ear, and the seeing eye, Yahweh hath made even both of them." These faculties, created by God, are not inherently evil but were designed for humanity's good. However, when governed by sin, they can become tools for indulgence in the desires of the flesh.

1 John 2:16 states, "For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world." This verse highlights the peril of senses when dominated by carnal desires. Physical pleasure, materialism, and pride stem from the world, not from God, illustrating the distinction between spiritual and worldly values.

### Sense Consciousness and Its Consequences

"Sense consciousness" refers to a mental state shaped by reliance on outward senses, leading to actions and beliefs rooted in the physical world. , sin operates through the brain and stimulates propensities that are blind and instinctual. When intellect and sentiments operate solely under the influence of these propensities, they are darkened and unable to comprehend divine truth (Ephesians 4:18). 

Paul elaborates on this in Romans 8:6-7: "The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so." Here, the apostle contrasts the outcomes of two forms of governance: the carnal mind, which is enmity against God, and the spiritual mind, which leads to life and peace.

### Awakening the Spiritual Mind

The senses, when allowed to dominate, obscure the spiritual mind, likened to the setting of the sun, which gives way to the darkness of night (the carnal senses). Conversely, when the spiritual mind, or "Christ consciousness," awakens, it eclipses the carnal senses, as the rising sun outshines the stars. This allegory highlights the transformative power of spiritual awakening, which diminishes the influence of worldly desires.

### Insights from the Testament of Reuben

The *Testament of Reuben*, an ancient text, provides a detailed exploration of human senses and their association with moral and spiritual challenges. It describes seven spirits given to man at creation:

1. **Spirit of Life** - The essence of existence.

2. **Spirit of Sight** - Associated with desire.

3. **Spirit of Hearing** - Linked to instruction.

4. **Spirit of Smell** - Enables breathing and discernment.

5. **Spirit of Speech** - Conveys knowledge.

6. **Spirit of Taste** - Provides strength through nourishment.

7. **Spirit of Procreation** - A source of sin when misused.

Reuben warns of an eighth spirit, the **spirit of sleep**, symbolizing spiritual lethargy and ignorance, often mingled with the spirits of error, such as pride, lying, and injustice. These spirits corrupt the young, darkening their understanding and separating them from God’s law.

### Overcoming the Carnal Mind

The Bible and other writings repeatedly call for rejecting the dominance of the senses in favor of spiritual enlightenment. This awakening is achieved by aligning one’s thoughts and actions with God’s Spirit. As Colossians 3:2 advises, "Set your minds on things above, not on earthly things." The spiritual mind prioritizes eternal truths over temporal pleasures, offering freedom from the bondage of sin.

### Conclusion

The human senses, though divinely created, become a source of sin when governed by the flesh. Operating in the realm of sensory consciousness leads to spiritual blindness and separation from God. However, through spiritual awakening, the senses can be subordinated to the mind of Christ, enabling believers to walk in life and peace. By loving truth and embracing the spiritual kingdom, individuals can overcome the errors of sense consciousness and live in harmony with God’s eternal purpose.

The meaning of senses

Proverbs 20:12 - The hearing ear, and the seeing eye, Yahweh hath made even both of them.

The sense consciousness--A mental state formed from believing in and acting through the outward senses. It is the consciousness of sin, linked with emotions (body) and feelings (mind).

1 John 2:16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world.

the meaning of this is clear the world offers only a craving for physical pleasure, a craving for everything we see, and pride in our achievements and possessions. These are not from the Father, but are from this world.

"Operating upon the brain [physical], it [indwelling sin] excites the 'propensities', and these set the 'intellect' [mental], and 'sentiments' [moral] to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, 'the understanding is darkened through ignorance, because of the blindness of the heart'". (Elpis Israel, p . 127)

Decisions based on outward appearances--the senses--produce conflicting thoughts

Romans 8:7 The mind governed by the flesh is hostile to God; it does not submit to God's law, nor can it do so.

Romans 8:6 The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace.

And again, when the spiritual mind is awake the outward sense or carnal mind is extinguished; when we discard the exercise of our senses; and so, when the mind rises up again and awakens, the outward sense is put an end to.

Therefore, the awakening of the outward senses or the carnal mind is the sleep of the spiritual mind or the Christ consciousness; and the awakening of the spiritual mind is the discharge of the outward senses from all occupation. Just as when the sun arises the brightness of all the rest of the stars becomes invisible; but when the sun sets, they are seen. And so, like the sun, the spiritual mind or the Christ consciousness, when it is awakened, overshadows the outward senses, but when it goes to sleep it permits them to shine.



Reuben Chapter 1
2:1 And now hear me, my children, what things I saw concerning the seven spirits of error, when I repented.
2:2 For seven spirits are established against man, and they are the sources of the deeds of youth.
2:3 And seven other spirits are given to man at creation, so that by them every human deed is done.
2:4 The first is the spirit of life, The first spirit is of life, with which man's whole being is created.. The second is the spirit of sight, with which comes desire.
2:5 The third is the spirit of hearing, with which comes instruction. The fourth is the spirit of smell, with which is given tastes for drawing air and breath.
2:6 The fifth is the spirit of speech, with which comes knowledge.
2:7 The sixth is the spirit of taste, for consuming food and drink; by it comes strength, because in food is the substance of strength.
2:8 The seventh is the spirit of procreation and intercourse, with which comes sin through fondness for pleasure.
2:9 For this reason, it is the last in order of creation, and the first in that of youth, because it is filled with ignorance, and leads the youth as a blind man into a ditch, and like an animal over a cliff.

Reuben Chapter 2
3:1 In addition to all these there is an eighth spirit of sleep, with which is brought about the trance of nature and the image of death.
3:2 With these spirits are mingled the spirits of error.
3:3 First, the spirit of fornication resides in the nature and in the senses; the second, the spirit of insatiableness, in the stomach; the third, the spirit of fighting, in the liver.
3:4 The fourth is the spirit of flattery and trickery, in order that through excessive effort one might appear to be at the height of his power.
3:5 The fifth is the spirit of pride, that one may be boastful and arrogant. The sixth is the spirit of lying, which through destructiveness and rivalry, handles his affairs smoothly and secretively even with his relatives and his household.
3:6 The seventh is the spirit of injustice, with which are thefts and acts of rapacity, that a man may fulfil the desire of his heart; for injustice works together with the other spirits by the taking of gifts.
3:7 And with all these the spirit of sleep is joined which is that of error and fantasy.
3:8 And so every young man is destroyed, darkening his mind from the truth, and not understanding the Law of God, nor obeying the admonitions of his fathers as befell me also in my youth.
3:9 And now, my children, love the truth, and it will preserve you: hear you the words of Reuben your father.

Jesus as a Concept Romans 5:10

Jesus as a Concept

or

Jesus as a Principle

Christ is a principle or Christ as an abstraction rather than an historical figure a symbolic representation of the divine mind in mortal existence. Jesus represents God's idea of man in expression; Christ is that idea in its fullness.

Jesus Christ is himself a symbol of the thought processes of life's trials and tribulations that we go through. Therefore we see Jesus Christ going through all the trials, internal temptations and thoughts of each of us, "yet without sin," that is, the Lord Jesus overcame the power of sinful thoughts by quoting Scripture.

Jesus, the man of Nazareth, revealed that this high and lofty consciousness of the divine mind is possible to believers, and as a result He is a symbol or principle a representation of what we can become. We are exhorted to "have this mind in you, which was also in Christ Jesus," which implies that all true believers may display a change of consciousness as He did. To come to this realization requires careful training of the thoughts.

The mind that was in Christ Jesus was the mind of God, so we know that we must be perfect even as the Father in heaven is perfect. The carnal mind or the consciousness of sin, has to be put away and the Christ consciousness established in its place.

In the individual consciousness the meaning of Jesus' being born in Bethlehem of Judea is that the principles of the Gospel have taken hold of the mind (Bethlehem), and through praise (Judea) have brought the Christ into manifestation.

We may "put on the new man," that is, bring forth Jesus Christ in ourselves. First we must put away the "old man" of the flesh by reading the Scriptures. The second step is to live the Gospel in thought, word, and deed. The Christ is the man that God created, the perfect-ideal man, and is the real self of all true believers; Jesus Christ is this Christ self brought forth into perfect expression and manifestation.

It is wise to protect the newborn spiritual consciousness from contact with Herod, the personal ego. Herod seeks "the young child to destroy him," but under the guidance of Spirit no harm comes to the Child. He is taken down into Egypt (down into the protected places of the memory), to remain until the personal ego destroys itself; then the Christ child is free to come forth and to express.

Jesus in the Temple, at the age of twelve years, represents the growing consciousness within us that we are sons of God (Luke 2:40-52).

The temptation of Jesus (Matt. 4:111) took place within Himself. The place of overcoming is within the consciousness of man. When we follow Jesus we rise above the demands of the flesh-and-the outward senses the consciousness of sin.

The forty days' fasting in the wilderness is in all respects a renouncing of the demands of the consciousness of sin. In fasting, we in our thoughts live above the material needs. We are "led up," and our appetites and passions are for a season in such an eclipse that we think that they will trouble no more. But "he afterward hungered." There is a return to the consciousness of sin.

We are tempted by the “devil” of our own lusts or evil desires, and so was Jesus. We are not tempted by an evil being suddenly standing next to us and prompting us to sin - sin and temptation come “from within, out of the heart of man” (Mk. 7: 21). They “proceed” out of the heart, as if to stress that the heart really is their source. Jesus was tempted just as we are (Heb. 4:15,16), and in this sense He becomes for us a legitimate example.

The Devil is the ego, the consciousness of sin or the carnal mind which has been built up in ignorance and disregard of the divine law.

To worship the Devil is to submit to self-will, the ego, or the carnal mind. To serve God we must build up spirituality in mind, body, and affairs.

In Luke 4:16-30 Jesus represents the Spirit of truth declaring its mission and power in the place of its development, the common, everyday mind. The highest spiritual Truth may be flashed into your mind while you are performing the commonest duties of life. Nazareth is a type of inferiority; it was considered a community of commonplace, if not disreputable, people. "Can any good thing come out of Nazareth ?" Yet in that mediocre village Jesus was reared--and in any one's mediocre mind the Christ Truth is expressed.

We know many of the trite statements of Truth so well that we find it hard to conceive that they are the mighty power that can relieve us from the bonds of sense. "Is not this Joseph's son?" But in no other place shall we find the Truth that sets free. The power that brings salvation from every ill is within us; it is in the gracious words of the indwelling Christ. "To-day hath this scripture been fulfilled in your ears." Every day our inner ears are filled full of this Truth. We know the right, we know the just, we know the pure. This is "this scripture" that is written on the heart.

Do you ask for a sign of power? Do you want miraculous healing without fulfilling the law of right thinking and right doing? Then you are not receiving the Christ Spirit rightly. You are seeking the temporal instead of the eternal, and if you let this superficial phase of mind rule, you will reject the Christ Spirit and cast it out of your midst.

Mark 9:2-13 tells us of the Transfiguration: Jesus went up into a mountain to pray, and was there transfigured. Prayer always brings about an exalted or rapid radiation of mental energy, and when it is accompanied by faith (Peter), love (John), and judgment (James) there is a lifting up of the soul that electrifies the body; the raiment (the aura surrounding the body) shines with glistening whiteness.

The presence of Moses and Elijah represents the two processes through which this picture of the purified man is to be objectified or demonstrated in real life. The first is the Mosaic or evolutionary process of nature through which there is a steady upward trend of all things. This evolutionary process is part of a spiritual plan for the redemption of the human race from its fallen state. The other is the ability of the prophet Elijah, or spiritual discerner of Truth, to make conditions change rapidly on the mental plane, to be in due season worked out in substance. Thus we are told in the lesson that Elijah must first come and restore all things. The mind must first be set right through spiritual understanding; then comes the demonstration.

Peter's proposing to erect three tabernacles carries out this idea of a substance manifestation for each; but Peter's ideas were vague as to the process, hence the accompanying voice out of the cloud, "This is my beloved Son: hear ye him."

To "tell no man what things they had seen, save when the Son of man should have risen again from the dead," means that we shall not consider these mental pictures as real, and so. discuss them. They represent ideas that can be understood only when they are demonstrated in the risen man. ("These mental pictures" refers to visions, dreams, and all that we see in our high moments of illumination.)

Jesus rode an ass into Jerusalem (Matt. 21:1-9). In Oriental countries, in Bible times, kings and rulers rode the ass, and this animal was the accepted bearer of royalty. In the man-consciousness, the animal part is typified by the ass, and its being ridden into Jerusalem by Jesus portrays the mastery by the I AM of the animal nature and its manifestation (colt). Jerusalem means habitation of peace and signifies spiritual consciousness.

"The Lord hath need of them." These forces of the so-called lower nature in man are necessary to his full expression. A man or woman with the animal nature asleep or suppressed is but partially alive. The vital fires are in this department of being, and it is in this purifying furnace that the material man is melted and the pure gold extracted.

Those who live on the plane of mere animal generation do not ride the ass into Jerusalem--they are not masters of their animal nature--but, like the beasts of the field, are mere slaves to animal desire.

In the regeneration these animal forces are turned inward; they become powers in a higher field of action. To fulfill this part of their mission they must be wholly weaned from animal habits. So long as the animal rules, the man is a slave. When the I AM man takes charge of the body, a new order of things is inaugurated. The vitality is no longer wasted in mere sense gratification. Through high and pure ideals the whole consciousness is raised to a higher standard. Through interior thought concentration the subtle essences of the organism are transmuted to vibratory energies and become important factors in building up that pure body which is to triumph over death.

Let not the one who is indulging the sense man in his animal ways think that he is on the royal road into Jerusalem. "Blessed is he that cometh in the name of the Lord." The Lord is the higher ruling principle in man; it is to be in supremacy, not the lower. There is much sophistry among a certain school of metaphysicians who love to live the life of the animal, and call it God. The Master metaphysician said, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Another said, "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life."

The characteristics of the ass are meekness, stubbornness, persistency, and endurance. To ride these is to make them obedient to one's will. The outer thoughts, or people, recognize that some unusual movement of mind is going on, and they fall into line. Their cry, "Hosanna," means save now. A change of base from personal willfulness to meekness and obedience stirs the whole consciousness, or city, and there is questioning about the cause. Simply saying in the silence, "Not my will, but thine, be done," often stirs up a commotion, and then there is questioning as to the cause. The answer is, "This is the prophet [one who states the spiritual law], Jesus [the I AM], from Nazareth [place of development] of Galilee" (life activity). Rendered in modern metaphysical terms this would read, "This is the supreme I AM stating the law of Spirit in development of life action."

The betrayal of Jesus means, to individual consciousness, the appropriation and use in sense ways of the life and substance that the higher self imparts to us in our periods of exaltation. When we deny the bondage of sense and affirm our spiritual freedom, we set free in the organism an energy or vibratory force that goes through the nerves to every part. This is the eating of the Passover with our disciples. But these disciples, or faculties, are not all in understanding of the divine law and they do not use this spiritual force in right ways. This is shown by their desire to have first place (see Luke 9:46), implying carnal ambition. Jesus demonstrated humility and a willingness to serve--which is always a sign of the true disciple--by washing their feet.

Judas represents the personal self of the body, whose center of consciousness is in the sex function. This consciousness is directly connected with appetite and feeling. This is indicated by the phrase, "He that dipped his hand with me in the dish, the same shall betray me." In body consciousness that which we eat is finally appropriated by this function and deposited in the seminal glands as a reserve supply for the whole nervous system. In this respect its office is good, and when its work is well done, physical harmony ensues.

Judas develops selfishness and sense desire, however. He steals the substance that should go to the upbuilding of the organism, and wastes it in sexual and other sense sensations. In this way he is a "thief" and is possessed of "a devil." When the new life from the spiritual fountain is poured into the body, Judas absorbs so much of it that its identity and power are lost in the consciousness, which is typified by the betrayal of the Christ. In the end Judas destroys himself, because he is ignorant of the constructive law.

There is, however, a feeding of all the faculties through descent of the divine life and substance, which is typified by the eating and drinking of the body and the blood of the Master. When we know the ways of Judas we are on our guard and we declare the law for him, and thus pave the way for his final redemption.

At the crucifixion of Jesus it was the human consciousness of a perishable body that died. "Our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin." When the thoughts of sin and death are crossed out, the spiritual truth about life and its manifestation in the body takes form in consciousness. "The Spirit of him that raised up Jesus . . . shall give life also to your mortal bodies." This is pictured in the resurrection of Jesus as an angel of the Lord descending from heaven (the ruling spiritual kingdom) and rolling away the stone from the door of the tomb.

This angel in man's consciousness is the spiritual I AM. "I am the resurrection, and the life." The tomb represents the most negative phase of material thought or human ignorance. The descent of the spiritual ego into consciousness brings divine intelligence and power within and without. "His appearance was as lightning, and his raiment white as snow."

The first affirmation of the I AM for its body is that it is not under any limitation of material thought; that it is free with the freedom of Spirit. "He is not here: for he is risen." The second affirmation of the I AM for its body is a swift and universal proclamation of omnipresence and activity in all realms of consciousness. "Go quickly, and tell his disciples, He is risen . . . and . . . goeth before you into Galilee; there shall ye see him: lo, I have told you."

Jesus resurrected the body that was crucified; this is forcibly brought out in the Scripture account of the crucifixion. He did this by putting into the body the true state of consciousness. "Put on the new man, that after God hath been created in righteousness and holiness of truth."

We can resurrect our body just as Jesus resurrected His. "Follow me." We can overcome, and make our body like the body of Jesus. We must do this. "The law of the Spirit of life in Christ Jesus made me free from the law of sin and of death." We resurrect our body by putting a new mind into it--the mind of Spirit. "Be ye transformed by the renewing of your mind." Ignorance and sin kill the body; understanding and righteousness bring it to life.

The three days that Jesus was in the tomb represent the three movements of mind that are involved in overcoming error. First, nonresistance and humility, second, the taking on of the divine activity, or receiving the will of God; third, the assimilation and fulfillment of the divine will.

In individual consciousness the "Sabbath" is perfect rest in Spirit, after the cleansing of mind that follows the introduction and activity of Truth principles. Jesus arose "late on the Sabbath day."

In consciousness the two women, "Mary Magdalene and the other Mary," symbolize the feminine side of the soul forces of Jesus (manifest man). "Mary Magdalene" signifies love redeemed. "The other Mary" represents pure life thoughts welling up from the subconsciousness.

The "angel of the Lord" represents positive spiritual thought of the perfect law of life. The "watchers" at the tomb are the thoughts that tend to limit the activity of the body consciousness. The "disciples" represent ideas of Divine Mind that have centers of action in body consciousness.

The spiritual meaning of the two women's being sent to tell the disciples of the resurrection is that divine love and life must be felt in the centers of action in body consciousness as a result of spiritual thought (angel) before a demonstration or resurrection is complete (Matt. 28:1-10)


When Jesus left this planet, at His ascension; He came back by the power of the holy spirit in an invisible presence in the inner spiritual realms of a believer. John 14:23 Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.

Jesus will become visible to those who "put on Christ" and manifest their new personality. Many are conscious of His presence in some degree, but they do not see Him as He is, because they have not brought their faculties of perception up to His standard. When we awake in His likeness (see Psa. 17:15) then we shall see Him as He is. This does not come about through the soul's leaving the body, but it is accomplished by refining, spiritualizing, and raising both soul and body to higher degrees of power.

Jesus exists in a realm of being where the limitations of form are dissolved. He lives in the heart and mind. When we have identified ourselves with the Christ consciousness as Jesus identified Himself with it, we shall see Him face to face in His spiritual reality.

Many have seen Him in this mind mirage; but we shall not see Him as He is until we awake in His likeness. If the mind has grasped the capacity and power of spiritual ideas, then the appearance of Jesus will be understood.