Ta Panta en pasin
"All" Or "the all", is a technical gnostic term, for the entirety, the universe. "All" may refer to the totality of the divine realm, the pleroma.
The "All" comes from the Geek word pasin 3956. πᾶς pas pas; is an Adjective Definition: all, every Usage: all, the whole, every kind of.
AV-all 748, all things 170, every 117, all men 41, whosoever 31, everyone 28, whole 12, all manner of 11, every man 11, no + 3756 9, every thing 7, any 7, whatsoever 6, whosoever + 3739 + 302 3, always + 1223 3, daily + 2250 2, any thing 2, no + 3361 2, not tr 7, misc 26; 1243
1) individually
1a) each, every, any, all, the whole, everyone, all things, everything
2) collectively
2a) some of all types
Col 1:19 For it pleased the Father that in him should all fulness dwell;
Col 2:9 For in him dwelleth all the fulness of the Godhead bodily.
Here in Colossians chapter 1:19 and 2:9 the Greek words Pasin and Pleroma are used in the same verses. In these verses the words "all" "fulness" "Father/Godhead" are are connected to each other
The "All" is one of the many descriptions of what the Gnostics called the Monad (The One) and the "pleroma,"
- The One is ‘Father of the All’: “...the seed which flowed forth from the Father of the All.” (Melchizedek), “
This is the crown which the Father of the All gave to the indivisible one (...) and they shine and fill the All with imperishable and inextinguishable light. ” (Untitled Text in the Bruce Codex)
The ONE that is without beginning or end is the ALL within it's self. Everything that has come from the One is the ALL.
This is the crown which the Father of the All gave to the indivisible one (...) and they shine and fill the All with imperishable and inextinguishable light. ” (Untitled Text in the Bruce Codex)
infinite--That which embraces all. The totality of Being including all knowledge, all space, all life; the complete all. That which was from the beginning, is now, and ever shall be. Without end or limitation. It is that which is boundless, immeasurable, inexhaustible. God is infinite and eternal.
The Pleroma (the "Fullness" in Greek). the spiritual heavens. Sometimes the word Pleroma is used in the plural Pleromas .
All the emanations from the Father, therefore, are Pleromas, and all his emanations have their roots in the one who caused them all to grow from himself. (The Gospel of Truth)
The aeons have brought themselves forth in accord with the third fruit by the freedom of the will and by the wisdom with which he favored them for their thought. They do not wish to give honor with that which is from an agreement, though it was produced for words of praise for each of the Pleromas. (The Tripartite Tractate)
The Pleroma (the "Fullness" in Greek). the spiritual heavens. Sometimes the word Pleroma is used in the plural Pleromas .
All the emanations from the Father, therefore, are Pleromas, and all his emanations have their roots in the one who caused them all to grow from himself. (The Gospel of Truth)
The aeons have brought themselves forth in accord with the third fruit by the freedom of the will and by the wisdom with which he favored them for their thought. They do not wish to give honor with that which is from an agreement, though it was produced for words of praise for each of the Pleromas. (The Tripartite Tractate)
- The All are contained within the Father -“He is an incomprehensible one, but it is he who comprehends All. He receives them to himself. And nothing exists outside of him. But All exist within him. And he is boundary to them all, as he encloses them all, and they are all within him. It is he who is Father of the aeons, existing before them all. There is no place outside of him.” (Untitled Text in the Bruce Codex)
- “It is through me alone (Protennoia) that the All stands firm. I am the Womb that gives shape to the All by giving birth to the Light that shines in splendor.” (Trimorphic Protennoia)
In the Valentinian system the ogdoad, decad and dodecad constitute three Pleromas.
Perhaps "the All" is all Pleromas, perhaps also including our material plane, Hell/Tartarus, Sheol and similar.
The "all" is used collectively of the body of Christ the church
Ephesians 1:23 Which is his body, the fulness of him that filleth all in all.
who filleth all things with all things. For Christ is the creator of all things, and he fills them with whatever powers and privileges they possess.
Col 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
How is the universal nature of the Christ mind described? It is described as a mind “where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.”
Where is Christ “all, and in all”? In the mind and soul of the “new man” who has been transformed by ideal goals created by compassion, kindness, lowliness, humility, and other Godlike qualities of Truth.
Since we are all one, we should preserve the “unity of the Spirit” in all that we do.
“In him we live and move and have our being” (Acts 17:28). “One God and Father of all who is over all and through all and in all” (Ephesians 4:6). “…Christ is all, and in all” (Colossians 3:11). Theses verses hint us toward panentheism (not pantheism), the doctrine that the universe is in God and God is in every part of the universe, that God interpenetrates every part of nature, yet is distinct from it.
Dr John Thomas on Panentheism
I pretend not to define the primitive essence of God's nature, for he has not revealed it, but his character only. I used the phrase " condensed lightning" illustratively. Lightning, which we also style electricity, I take to be the Spirit of God in physical manifestation. It is omnipotent, light, and a consuming fire, which are qualities predicable absolutely of God alone, and applied to him in the Scriptures. The atoms of all bodies, from the sun to a grain of sand, and from the highest intelligence in the universe to the minutest insect, are electrical in some sense; therefore God, by his Spirit, pervades every thing. Now God is Spirit? and from him this omnipotent principle proceeds. It may be said to irradiate from his substance as light from the sun. He is " a consuming fire, dwelling in unapproachable light." This is Paul's statement. Hence, the most tangible idea i can form of his physical constitution is, that it is the focal condensation of Spirit which, having length, breadth and thickness impenetrability we call matter or substance as distinct from radiant matter or free spirit. This is what I mean by " every atom, as it were, being condensed lightning." The Herald of the Kingdom and Age to Come - 1852
The word Pasin gives a strong doctrinal support for the teaching of restoration (apokatastasis) this can be seen from both the Bible and the Gnostic Gospels:
Eph 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
The Gospel of Thomas saying 77
Jesus says: "I am the light which is on them all. I am the All, and the All has gone out from me and the All has come back to me. Cleave the wood: I am there; lift the stone and thou shalt find me there!"
One might also compare the Acts of Peter, Chapter XXXIX: 'Thou art the All, and the All is in thee, and thou art! And there is nothing else that exists, except thou alone!
The Gospel of Truth
because the All sought him from whom it had come forth. You see, the All had been inside of him, that illimitable, inconceivable one, who is better than every thought.
He revealed himself as a Pleroma, i.e., the finding of the light of truth which has shined towards him, because he is unchangeable. For this reason, they who have been troubled speak about Christ in their midst so that they may receive a return and he may anoint them with the ointment. The ointment is the pity of the Father, who will have mercy on them.
The Gospel of Philip
There is a rebirth and an image of rebirth. It is certainly necessary to be born again through the image. Which one? Resurrection. The image must rise again through the image. The bridal chamber and the image must enter through the image into the truth: this is the restoration (apokatastasis). Not only must those who produce the name of the Father and the Son and the Holy Spirit, do so, but have produced them for you. If one does not acquire them, the name ("Christian") will also be taken from him
Comparing together Ephesians 1:10 and the Gospel of Thomas saying 77 we can see the teaching of the Apokatastasis – the restoration of all things in Christ those who are one in Christ the son of man would lead to the restoration of the Pleroma
- “It is through me alone (Protennoia) that the All stands firm. I am the Womb that gives shape to the All by giving birth to the Light that shines in splendor.” (Trimorphic Protennoia)
In the Valentinian system the ogdoad, decad and dodecad constitute three Pleromas.
Perhaps "the All" is all Pleromas, perhaps also including our material plane, Hell/Tartarus, Sheol and similar.
The All includes, in particular, the Elect.
The "all" is used collectively of the body of Christ the church
Ephesians 1:23 Which is his body, the fulness of him that filleth all in all.
who filleth all things with all things. For Christ is the creator of all things, and he fills them with whatever powers and privileges they possess.
— Christ as the Creator, Preserver, and Governor of the world, constituted by God (#Col 1:16-19), fills all the universe of things with all things. "Fills all creation with whatever it possesses" . The Greek is, "filleth for Himself."
Eph. 4:6, 'there is one Deity and Father of all, Who is above all, and through all, and in you all'."
all intermediation between them and the Father will have been done away, and he will be epi panton, kai dia panton, kai en pasin, "over all, and through all, and in all," or ta panta en pasin, "the all things in all" (Eph. iv. 6; 1 Cor. xv. 28); so that this "all" will be a DIVINE UNITY,
Col 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
How is the universal nature of the Christ mind described? It is described as a mind “where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.”
Where is Christ “all, and in all”? In the mind and soul of the “new man” who has been transformed by ideal goals created by compassion, kindness, lowliness, humility, and other Godlike qualities of Truth.
— Christ absorbs in Himself all distinctions, being to all alike,
— who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from Christ. The unity of the divine life shared in by all believers,
Pasin and Panentheism
Dr John Thomas on Panentheism
I pretend not to define the primitive essence of God's nature, for he has not revealed it, but his character only. I used the phrase " condensed lightning" illustratively. Lightning, which we also style electricity, I take to be the Spirit of God in physical manifestation. It is omnipotent, light, and a consuming fire, which are qualities predicable absolutely of God alone, and applied to him in the Scriptures. The atoms of all bodies, from the sun to a grain of sand, and from the highest intelligence in the universe to the minutest insect, are electrical in some sense; therefore God, by his Spirit, pervades every thing. Now God is Spirit? and from him this omnipotent principle proceeds. It may be said to irradiate from his substance as light from the sun. He is " a consuming fire, dwelling in unapproachable light." This is Paul's statement. Hence, the most tangible idea i can form of his physical constitution is, that it is the focal condensation of Spirit which, having length, breadth and thickness impenetrability we call matter or substance as distinct from radiant matter or free spirit. This is what I mean by " every atom, as it were, being condensed lightning." The Herald of the Kingdom and Age to Come - 1852
Pasin and Apokatastasis
Eph 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
The Gospel of Thomas saying 77
Jesus says: "I am the light which is on them all. I am the All, and the All has gone out from me and the All has come back to me. Cleave the wood: I am there; lift the stone and thou shalt find me there!"
Jesus says: "I am the light which is on them all. I am the All,
the same reference is found in Colossians 311: 'Christ is all and in all.'"
the same reference is found in Colossians 311: 'Christ is all and in all.'"
One might also compare the Acts of Peter, Chapter XXXIX: 'Thou art the All, and the All is in thee, and thou art! And there is nothing else that exists, except thou alone!
The Gospel of Truth
because the All sought him from whom it had come forth. You see, the All had been inside of him, that illimitable, inconceivable one, who is better than every thought.
He revealed himself as a Pleroma, i.e., the finding of the light of truth which has shined towards him, because he is unchangeable. For this reason, they who have been troubled speak about Christ in their midst so that they may receive a return and he may anoint them with the ointment. The ointment is the pity of the Father, who will have mercy on them.
The Gospel of Philip
There is a rebirth and an image of rebirth. It is certainly necessary to be born again through the image. Which one? Resurrection. The image must rise again through the image. The bridal chamber and the image must enter through the image into the truth: this is the restoration (apokatastasis). Not only must those who produce the name of the Father and the Son and the Holy Spirit, do so, but have produced them for you. If one does not acquire them, the name ("Christian") will also be taken from him
Comparing together Ephesians 1:10 and the Gospel of Thomas saying 77 we can see the teaching of the Apokatastasis – the restoration of all things in Christ those who are one in Christ the son of man would lead to the restoration of the Pleroma
the redemption of the true believers is;"'the apokatastasis being a return to the initial oneness.
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