Yaldabaoth a Psychological Approach

Title: Yaldabaoth: The Psychological Implications of a Mythical Figure

To escape this disorder of the world one can transcend it by extraordinary insight, learning, or knowledge, called a gnosis

An opening reading from The Apocryphon of John and On the Origin of the World

 And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth.

The Apocryphon of John

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, "Child, pass through to here," whose equivalent is 'yalda baoth'.
On the Origin of the World

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him. And because of that voice, he called himself 'Yaldabaoth'. But 'Ariael' is what the perfect call him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia withdrew up to her light.
On the Origin of the World

Title: Yaldabaoth: The Psychological Implications of a Mythical Figure

Introduction

Yaldabaoth, a name deeply rooted in ancient texts and Gnostic traditions, offers a fascinating lens through which to explore the intricacies of human psychology. In this document, we delve into the symbolism and meaning of Yaldabaoth from various perspectives, drawing from Greek and Hebrew sources, Gnostic texts, and biblical references. By doing so, we aim to unravel the profound psychological implications associated with Yaldabaoth and its relevance in understanding the human condition.

Origin and Symbolism

Yaldabaoth, also known as Ialdabaoth or Yaltabaoth, derives from both Greek and Hebrew traditions. Its etymology reveals layers of meaning, translating to "Children of the Void" or "Children of the Abyss," signifying a profound connection to the depths of human existence. The components of its name—'yalda' (child), 'bohu' (void), and 'abbott' (fatherhood)—provide rich material for interpretation


In Gnostic scriptures, Yaldabaoth is depicted as a lion or a lion-faced serpent, symbolizing the outward senses or ego. This symbolism underscores the notion that Yaldabaoth represents the rational ruler of the outward senses. It is created when reason follows the influences of the ego, shedding light on the profound implications of ego-driven consciousness.

Yaldabaoth as the Lord of the World

Gnostic beliefs posit Yaldabaoth as the lord of this world, exerting dominance over the human condition. This concept holds that Yaldabaoth defines human psychological existence. According to this perspective, humans are inherently ego-bound, necessitating the development of an individual ego. Yaldabaoth is seen as the shadow of ego development, perpetuating the formation of a focal narcissistic ego within human consciousness.

Symbolism of the Lion

The lion-faced aspect of Yaldabaoth carries significant symbolism. In various religious and biblical texts, lions are associated with fierceness and predation. They represent wickedness, opposition to God, and hostility toward God's people. This symbolic connection serves to underscore the negative aspects of human nature and consciousness embodied by Yaldabaoth

The Bible describes wicked individuals and nations as lions, reinforcing the idea that Yaldabaoth represents human consciousness in opposition to divine principles (Psalm 10:9; Psalm 22:13; Psalm 35:17; Psalm 57:4; Jeremiah 12:8). It is also associated with false prophets (Ezekiel 22:25), wicked rulers and princes (Proverbs 28:15; Zephaniah 3:3), and even the Babylonian World Power (Daniel 7:4). Additionally, the seven-headed, ten-horned wild beast emerging from the sea, which derives its authority from the dragon, is depicted as having a lion's mouth (Revelation 13:2).Psalm 91:13 further illustrates the lion and the cobra as denoting the power of the enemy, where the lion represents open attack and the cobra signifies underhanded scheming or attacks from concealed places. This biblical symbolism reinforces the notion that Yaldabaoth symbolizes aspects of human consciousness in opposition to divine principles, as interpreted by Gnostic traditions."

The lions mentioned in Daniel 6:10-23 further symbolize savage thoughts that can arise within us.


Yaldabaoth and the Sea

Both Yaldabaoth and the Beast in Revelation 13:1 are described as ascending from the sea. In biblical symbolism, the sea often represents the unformed state of the mind or doubt. It signifies instability and a lack of clarity in one's thoughts and beliefs. Yaldabaoth's emergence from the sea symbolizes the birth of ego-driven consciousness, characterized by confusion and instability.

In Revelation, we read about a beast emerging from the sea with ten horns and seven heads, each bearing a blasphemous name. This imagery of a beast rising from the sea finds a parallel in the description of Yaldabaoth. Like the Beast in Revelation 13:1, Yaldabaoth is described as ascending out of the sea, representing the emergence of a ruler from the depths of the waters, lion-like in appearance.

The concept of the 'Seas' in Genesis 1:10 takes on a symbolic meaning, representing the unformed state of the mind. Being 'at sea' metaphorically signifies a state of doubt and instability in one's mental processes, where thoughts have not been aligned with underlying principles.

Water, particularly 'the sea,' is associated with doubt in various contexts. In Mark 6:47-51, it can also be interpreted as the denial of sin, bad thoughts, and beliefs. The racing thoughts forming a 'sea of thought' require faith in oneself to navigate safely. This faith is born from understanding, particularly understanding of God and Christ, highlighting the significance of spiritual comprehension in overcoming the challenges posed by the sea of doubt and uncertainty."

Yaldabaoth vs. Yahweh

It is essential to differentiate Yaldabaoth from Yahweh. Yaldabaoth represents the carnal mind or the ego, whereas Yahweh symbolizes a higher divine consciousness. This distinction highlights the complex interplay between human psychology and spirituality, underscoring the struggle between ego-driven desires and a higher spiritual understanding.

Conclusion

Yaldabaoth, as a symbol and archetype, offers a profound exploration of human psychology. Drawing from ancient traditions, Gnostic texts, and biblical references, we have delved into the multifaceted nature of Yaldabaoth and its role in shaping the human condition. The lion-faced serpent's emergence from the sea of doubt symbolizes the complexities of ego development, consciousness, and spirituality.




In understanding Yaldabaoth, we gain insight into the intricate interplay between ego and self-awareness. Yaldabaoth remains a compelling figure, inviting us to contemplate our own inner struggles and the quest for a deeper understanding of human consciousness. This exploration prompts us to reflect on the ever-present tension between ego-driven desires and the pursuit of higher spiritual truths. In the end, Yaldabaoth stands as a symbol of the human condition, encapsulating the journey of ego development and self-discovery

Original text 

Ialdabaoth Greek Ιαλνταμπαόθ Yaldabaoth Hebrew ילדאבהות (Literally "Children of the Void," or Children of the Abyss (depth of the waters) from ילדה = yalda= child; בהו = bohu = void; אבהות = abbott = fatherhood, parentage, paternity).

Yaltabaoth

In the gnostic scriptures Yaldabaoth is described as a lion or a lion-faced serpent these are symbols of the outward senses or ego

O Ialdabaoth, who art the rational ruler of the outward senses,

Yaldabaoth (ignorance via the ego) is created when reason follows the outward senses

The Gnostics held that Yaldabaoth was the lord of this world and dominates the human condition. Yaldabaoth defines human psychological existence. humans are of necessity ego-bound in the sense of being required to develop an individual ego for the gnostics the figure of Yaldabaoth is the shadow of ego development Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego

mankind has observed the characteristics and habits of animals and has applied them in a figurative or symbolic sense to persons, peoples, governments, and organizations. Thus Yaldabaoth is a symbol of human consciousness individually and organised collectively in opposition to God

lion-faced serpent The "serpent" is outward senses of consciousness. It may also be called desire, Those who had been bitten by the fiery serpents that is the lust of the flesh, and the lust of the eyes, and the pride of life,.
In the Bible wicked people and nations are described has a lion

.Because of the lion’s fierce and predatory characteristics, the animal was also used to represent wicked ones (Ps 10:9), persons who oppose God and his people (Ps 22:13; 35:17; 57:4; Jer 12:8), false prophets (Eze 22:25), wicked rulers and princes (Pr 28:15; Zep 3:3), the Babylonian World Power (Da 7:4). And the seven-headed, ten-horned wild beast out of the sea, which gets its authority from the dragon , was depicted as having a lion’s mouth. (Re 13:2) At Psalm 91:13 the lion and the cobra seem to denote the power of the enemy, the lion being representative of open attack and the cobra of underhanded scheming, or attacks from a concealed place.—Compare Lu 10:19; 2Co 11

The lions of Daniel 6:10-23 represent the savage thoughts that arise in us.

Rev 13:2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

Pr 28:15 ¶ As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.

Ps 22:21 Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.
Isa 5:29 Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

1Pe 5:8 ¶ Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:


2Ti 4:17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

The dragon stood on the shore of the sea. And I saw a beast coming out of the sea. It had ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name.
Like the Beast in Rev 13:1 Yaldabaoth is described as ascending out of the sea there appeared for the first time a ruler, out of the waters, lion-like in appearance

The "Seas" of Genesis 1:10 represent the unformed state of mind. We say that a man is "at sea" when he is in doubt about a mental process; in other words he has not established his thoughts in line with the principle involved, he is unstable.

Water ("the sea"), in Mark 6:47-51, represents doubt; it can also be understood as denial of sin bad thoughts and beliefs. The racing thoughts have formed a sea of thought, and to walk over it safely requires that one have faith in oneself. Faith necessary to accomplish so great a work comes from understanding--understanding of God and Christ.



Yaldabaoth is not Yahweh but represents the carnal mind or the ego

Yaldabaoth is a personification of human nature

Yaldabaoth describes human psychological existence

the figure of Yaldabaoth is the shadow of ego development Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego

demons are not evil by nature Dionysius the Areopagite or pseudo dionysius

demons are not evil by nature

Dionysius the Areopagite or pseudo dionysius

But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?—Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and  nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, “to keep their first estate.” For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word—as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil

But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods.

Extracts from the Works of Theodotus

14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body.

Debunking Misconceptions: Demons and Their Nature

In the realm of ancient theological and philosophical discussions, the concept of demons has often been associated with inherent evil. However, a closer examination of the writings attributed to Dionysius the Areopagite, also known as pseudo-Dionysius, reveals a more nuanced perspective.

Demons Not Inherently Evil

Contrary to the prevalent belief that demons are evil by nature, pseudo-Dionysius presents a compelling argument that challenges this assumption. He starts by asserting that if demons were inherently evil, it would follow that they could not be attributed to the realm of the Good, nor would they be considered among existing entities. Furthermore, if their nature was evil, they would either harm themselves or others. This leads to a crucial question: are they evil to themselves or to others?

The Nature of Evil in Demons

The analysis then delves into the nature of evil within demons. Pseudo-Dionysius proposes that the evil attributed to demons is not inherent but rather a result of their deviation from their original state of goodness. The demons' inability to maintain their initial state of goodness is a consequence of their own lack of strength, which subsequently leads to their straying from their divine essence.

Understanding the Transition from Good to Evil

Pseudo-Dionysius raises the essential question of how demons transition from being creations of God to beings perceived as evil. He argues that demons undergo this transformation due to their diminishing capacity for engaging in divine and virtuous actions. In essence, their goodness declines as they lose the strength and energy required to partake in acts aligned with the divine.

The Complex Reality of Demons

Rather than viewing demons as purely evil entities, pseudo-Dionysius emphasizes that demons still possess certain aspects of the good. They continue to exist, live, think, and exhibit a form of aspiration. It is their departure from their inherent nature and their inability to act in harmony with it that leads to their characterization as evil.

The Role of Weakness in Evil

The text further explores the concept of evil within demons, highlighting that it manifests as weakness, deviation, and a failure to fulfill their intended purpose. While demons may experience irrational anger, senseless desires, and unfounded fantasies, these traits are not inherently evil in themselves. Instead, it is the demons' inability to harness and direct these qualities in a virtuous manner that leads to their perceived evil.

Souls and Evil

The discussion extends to souls and whether they can be considered evil. Pseudo-Dionysius argues that souls do not inherently possess evil; rather, they can exhibit evil characteristics when their virtuous habits and energies falter. Evil in souls arises from their own weakness, leading to a departure from their intended state of goodness.

The Concept of Evil as Absence

Ultimately, the text asserts that evil, whether in demons or souls, is not a tangible entity but rather a dearth and absence of the perfection of one's inherent goodness. It likens this absence to the darkness that envelops the air when light is absent, emphasizing that even in such cases, the light itself remains intrinsically good and capable of illuminating the darkness.

In summary, pseudo-Dionysius challenges the conventional notion of demons as inherently evil beings. He invites readers to consider the complexity of their nature, highlighting that their perceived evil is a result of their own shortcomings and a departure from their original state of goodness. This nuanced perspective encourages a more profound exploration of the relationship between good and evil in theological and philosophical discussions.

BARBELO Thunder, The Perfect Mind

My brother, and my friend, let me share with you the insight of perfect forgiveness, this is from Thunder, Perfect Mind......... I am the first and the last.

I am the honoured and scorned.

I am the whore and holy.

I am the wife and the virgin.

I am the mother and daughter.
I am the members of my mother
and the barren one with many sons.
I have had a grand wedding
and have not found a husband.

The Mother of all life is: " BARBELO " , for the many of us she is the life and Wisdom of us, and the few only the life.

In this we ignorantly do, we say that we are the Obedient, yet we scorn the disobedient, forgetting she BARBELO is the life, giving life to the disobedient.


We praise the woman that marries, while we cast stones at the whore, forgetting the "BARBELO" is the life, giving life to the whore.


How can this be? The " BARBELO " of the life, in the obedient be loved, and the " BARBELO " of life, in the disobedient, be hated?


Again, she that marries is clean, and the whore is unclean, forgetting the" BARBELO " of life dwells in them both!


So my brother and friend, let us turn from such ignorance repent, and receive the wisdom and understanding of the " BARBELO ", after all she is the life, giving life, in us!

Heracleon The Slain Lamb John 1:29

The Slain Lamb

The nature of Jesus 

Heracleon: Fragments from his

Commentary on the Gospel of Johm

Fragment 10, on John 1:29 (In John 1:29, “The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’”) John spoke the words, "Lamb of God" as a prophet, but the words, "who takes away the sin of the world" as more than a prophet. The first expression was spoken with reference to his body, the second with reference to Him who was in that body. The lamb is an imperfect member of the genus of sheep; the same being true of the body as compared with the one that dwells in it. Had he meant to attribute perfection to the body he would have spoken of a ram about to be sacrificed.

The flesh which Christ took was imperfect and fitly represented by the Lamb.

‘He who taketh away the sin of the world’ is the Higher Being, who dwells in the body that is the Logos 

The phrase who takes away the sin of the world indicates the being dwelling in the body the Logos

Heracleon interprets the imperfection of the lamb in relation to other members of its species relative to the imperfection of the body that harbours a perfect being such as the Logos 

I believe we can understand this more clearly if we compare this with the words of  Doctor John Thomas article In His Own Body Taken The Herald of the Kingdom and Age to Come, 1860, page 12

WE do not deny the perfect sinlessness of Christ. We believe and teach that he was "holy, harmless, undefiled, and separate from sinners" (Heb. 7:26), and that he was "in all points tried as we, yet without sin" (Heb. 4:15). This was his intellectual and moral status.

Yet he was not perfect. This he says of himself, and therefore we may safely affirm it with him. He tells us that he was not perfected till the third day (Lk. 13:32), when he was perfected in recompense for his obedience unto death (Heb. 2:10; 5:9).

That which was imperfect was the nature with which the Logos, that came down from heaven to do the Father's will, clothed himself. That nature was flesh of the stock of Abraham, compared in Zech. 3:3 to "filthy garments," typical of the "infirmity with which he was compassed."

FOR this "infirmity" called "himself" - AND for all of the same infirmity associated with him by faith in the promises made with Abraham and David, and in him as the Mediator thereof - he poured out his blood as a covering for sin.

Upon this principle, "His own self bare our sins IN HIS OWN BODY to the tree" (I Peter 2:24). Sins borne in a body prove that body to be imperfect; and characterize it as "Sin's Flesh" (sarx amartias). Sin's Flesh is imperfect, and well adapted for the condemnation of sin therein.

Sin could not have been condemned in the flesh of angels; and therefore the Logos did not assume it: but clothed Himself with that of the seed of Abraham. Hence

"The Deity sent His Own Son in the identity of SIN'S FLESH, and for sin, condemned sin in the flesh; that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Romans 8:3).

This condemnation accomplished, the body slain was made alive again, and perfected, so that it now lives for the Aions of the Aions, as "the Lord the Spirit."

"A lamb without blemish" — Christ escaped the hereditary moral and mental bias of the race, and received such a divine intellectual impress as made him strong, in spirit or mind, and of quick understanding in the fear of Yahweh. He was therefore enabled to overcome all the promptings and desires of his unclean nature derived from his mother, and maintained his moral perfection without blemish and undefiled."

See John 1:29 where Christ is so styled. Peter identifies the Lord with the Passover Lamb, which is also described as being "without blemish." The lamb is noted for its been docile, so that one "without blemish" is representative of meekness and perfect obedience. The hero of the Apocalypse is "the lamb that had been slain" (Rev. 5:6), for the Lord is described in that manner in all his glory of conquest. It is the Lamb that destroys the wild beast of the Apocalypse, for having conquered self; Christ is competent to conquer the world (Prov. 16:32).

The Temptation Of Jesus Matthew 4:1-11

The Temptation Of Jesus Matthew 4:1-11

Matthew 4:1-11

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
This is a stock proof-text cited in support of the belief that Satan is a personal being - a fallen angel.
The temptations in the wilderness (Matt. 4:1-11) represent the desires and ambitions of the flesh or mind of Jesus. When in the wilderness, Jesus was tempted by the Adversary, or the carnal mind which is the ego or personality; but with Jesus being full of the spirit, He withstood the deceptive promises made to Him. When the personality suggested that Jesus make bread out of stones, use His power to rule over others, or do other marvellous things to prove His mastery, He said to the carnal personality, "Get thee hence, Satan."

That the temptations in the wilderness were not physical is quite evident, because there was no mountain from which all the kingdoms of the earth could be seen, nor was there a temple in the wilderness to which the Adversary could have taken Jesus.Jesus went alone into an uninhabited region. For forty days He fasted and prayed. When He was quite hungry, it occurred to Him that He could use God's power to transform the stones at His feet into bread. But Jesus was quick to reject the temptation to use power of the spirit for selfish purposes, and He recalled Moses' scriptural advice that man should not live by bread alone.

Later, the thought came to Jesus that He could be divinely protected from harm, even if He were to jump from a height such as the “pinnacle of the temple.” Such a dramatic experience would command the admiration of many people. But Jesus wanted only to glorify God, not to use the power of the spirit for personal glory. So again He quoted the Scripture to the effect that man should not put God to the test. Next Jesus considered the fact that He could become an earthly ruler. But worldly ambition and the exaltation of the self or ego, are not a part of godly devotion. Thus Jesus quoted the Scripture that described His chosen mission, for He would teach and demonstrate man’s unity with God
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. If the devil were a fallen angel, why would the Holy Spirit lead the Son of God into the wilderness to be tempted of the devil?
Jesus "was in all points tempted like as we are" (Heb. 4:15), but who today is ever engaged in discussion by a fallen angel devil?
If Jesus had been confronted by a fallen angel the obviousness of the temptation would have weaken the effectiveness of its desire, urge, and impulse


if a fallen angel offered to Jesus all the kingdoms of the world and their glory, Jesus would know he were a fake. God, "the most High, {not a fallen angel}, ruleth in the kingdom of men, and giveth it to whomsoever he will." (Dan. 4:32). Jesus knew his Old Testament.
Jesus “was in all points tempted, like as we are” (Heb. 4: 15), and: “every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:14). 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. Paul borrows the language of "the tempter" coming to Jesus and applies it to "the tempter" coming to Christians (1 Thess. 3:5). And we can note that Matthew alone records how Jesus fasted during the temptation period- and it is Matthew alone who records instruction to usabout fasting (Mt. 16:16-8 cp. 9:14,15). Seeing we're not physically encountered by a literal personal satan in our times of testing, it surely follows that neither was Jesus our example.

A Window Into Psychological Mind Of Jesus

A Window Into The Mind Of Jesus

The personification of the sinful temptations in the Lord Jesus's heart as a person called 'the devil' shows how clearly His mind was divided between flesh and spirit-

 A Psychological approach to the wilderness temptations suggests that the more in touch with themselves a person is, the more clearly they will be able to see themselves from outside themselves; the greater the distance they are able to place between them and the 'self' whom they analyse and dialogue with in self-examination. Much of our self-talk is vague; that of the Lord Jesus was specific and focused. He was the man ultimately in touch with Himself.

- His 'adversary', His own mind, quoted the scriptures to Himself 

- There is the implication that it took the Lord 40 days to overcome the Devil, at which point the Devil departed. This is more easily understood in terms of an internal battle, than a literal struggle against a supernatural being. And the fact it took 40 days shows how hard was the struggle for the Lord.

The temptation of Jesus (Matt. 4) took place within Himself. The place of overcoming is within the consciousness of man.

It may well be argued that the language of the wilderness temptations implies there was physical movement going on, e.g. the tempter came to Jesus and led Him away. We now consider how such language is relevant to our evil desires inside our mind.

“And when the tempter came to Him...”

The records of the temptations of our Lord seem to indicate that the ‘devil’ which tempted Him was His internal nature rather than an external tempter. However, some have found problems with this view - not least because the tempter is described as “coming to” Jesus and leading Him. The purpose of this study is to show that temptation and desire are often described in terms of physical movement, thus enabling us to analyze them in a way which is easier to visualize than to describe them in purely abstract terms.

We know that our Lord “was tempted in every point like as we are” (Heb. 4:15); and “every man is tempted when he is drawn away of his own lusts (desires) and enticed” (James 1:14). For Jesus to be tempted like us, He had to go through the same process of temptation as we do. So to some extent He also was “drawn away” by the evil desires - the ‘devil’ - which He had within Him. This would explain why the devil is described as taking Jesus into Jerusalem and into a mountain; this “taking” is the same as being “drawn away” in James 1.

This association of our evil desires with the idea of physical movement is picked up frequently in the New Testament. “Lead us not into temptation” (Mt. 6:13) is a case in point. We are led by our evil desires, as Jesus was to a small extent in the wilderness; and yet God is ultimately in control of these things. He is greater than our evil desires, and is able to stop them leading us, to “keep us from falling” (note the connection of temptation and physical movement again).

Foolish are “led captive...led away by various lusts...led away with the error of the wicked” (2 Tim. 3: 6; 2 Pet. 3:17). Jesus was not led by the devil - His lusts which He shared with us - as much as these people. But nevertheless, the same basic idea of sin leading us in order to tempt us was true of Him. The Greek word translated “taketh” in Matthew 4 in relation to Jesus being taken by the devil is used both figuratively and literally (Strong).

Similarly, the Devil ‘coming’ to Jesus can also be subjective; again, Strong says the Greek word for ‘coming’ can be used either figuratively or literally . It is translated ‘consent’ in 1 Timothy 6: 3 - some “consent” not to wholesome words”.

Hebrews 12:1 describes “sin which so easily entangles us”, as if sin - the devil - comes up to us and entangles us. The language of Revelation 20 regarding the devil and satan being loosed and going out throughout the world now falls into place, once it is appreciated that the diabolism - our evil desires - are likened to coming to people.

We often stress how Jesus answered each temptation by quoting Scripture, as if the whole experience was a living demonstration of Psalm 119:11: “Thy word have I hid in mine heart, that I might not sin against Thee”. Although Jesus had the word in His heart, He had our lusts, and for a brief moment it was possible that “ the lusts of other things entering in” (Mk. 4:19 ) could try to choke that word, even in His heart.

For them to try to enter in, they must come to us; and thus the devil - those lusts - came to Jesus. The parable of the sower equates all the various reasons for failure to produce fruit, seeing they all have the same effect. Satan coming to take away the word from the new convert is parallel, therefore, to “the lusts of other things entering in (choking) the word” (Mk. 4: 15 & 19). These lusts originate from our nature - their entering in to the heart from our nature is the same as 'Satan coming'.

- Nathan’s parable about David’s sin with Bathsheba blamed the act on a traveller coming to David asking to be satisfied. The traveller of the parable represented David’s lusts which led to adultery and murder (2 Sam.12: 4), although both these come “from within, out of the heart of man” (Mk. 7:20-23).

Who is Beelzebub? 2nd Kings 1:2-16

Who is Beelzebub?

Beelzebub means lord of flies; place infested with flies; possessed of flies.

Beelzebub is the god of Ekron, one of the five principal cities of the Philistines. Ahaziah, king of Israel, sent to inquire of this god whether he would recover from his sickness (II Kings 1:2-16). Beelzebub was supposed to be prince of all moral impurities, or of evil spirits.

This context establishes Beelzebub as a false god, a point Jesus Christ's critics use to challenge his authority.
The scribes' accusation against Jesus, as recorded in Mark 3:22 and paralleled in other Gospel accounts, claims that Jesus casts out demons by the power of Beelzebul, the prince of demons. This accusation attempts to undermine Jesus' miraculous works by attributing them to a malevolent force, and by extension, challenging his divine authority. Jesus responds by employing a logical argument, asserting that a kingdom divided against itself cannot stand, and if he casts out demons by Beelzebub's power, then Beelzebub's kingdom would be divided against itself.

You are crying "Beelzebub" whenever you say "fake" or false of the one who has caught sight of the spiritual mountain tops now glowing in the sun of the new timeless rebirth, just as they called Jesus Beelzebub because He presented and demonstrated Truth ahead of the time in which He lived.

Beelzebub, prince of demons, is not an adversary with outer form (not a supernatural being); sin is not originated by a personal devil, nor are sins thrust upon us from without, as so many people seem to think;

The idea of the devil being a specific person outside of us rather than the principle of sin within us is an attempt to move the responsibility for our sins away from ourselves. This is yet another example of men refusing to come to terms with what the Bible teaches about man's nature: that it is fundamentally sinful.

"There is nothing from without a man, that entering into him can defile him...For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders...pride, foolishness: all these evil things come from within and defile the man" (Mk.7:15-23).

The idea that there is something sinful outside of us which enters us and causes us to sin is incompatible with the plain teaching of Jesus here. From within, out of the heart of man, come all these evil things.

Beelzebub signifies the Lust of the eyes, the lust of the flesh, and the Pride of Life-the desires that gives rise to multitudes of thoughts in opposition to Truth. These rebellious, opposing thoughts are the demons or the evil spirits over which Beelzebub is prince, or the central, controlling thought.

Christ's conformity to popular language did not commit him to popular delusions. In one case, he apparently recognizes the god of the Philistines: "If I by Beelzebub cast out demons, by whom do your children cast them out?" (Matt. 12:27). Now, Beelzebub signifies the god of flies, a god worshipped by the Philistines of Ekron (2 Kings 1:6), and Christ, in using the name, takes no pains to dwell upon the fact that Beelzebub was a pagan fiction; it was a mere accommodation to popular speech on the subject of demons

The Gnostic understanding of the resurrection of Jesus

The Resurrection of Jesus

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (Gospel of Philip)

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, submission 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 coming up from the subconsciousness.

The "angel of the Lord" represents positive spiritual thought of the perfect law of life. The "watchers" at the tomb represent self-examination and self-awareness from thoughts that tend to limit the activity of the Christ consciousness. The "disciples" represent ideas of the Divine Mind that have centers of action in the body of Christ the ecclesia.

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 the body of Christ the ecclesia as a result of spiritual thought (angel) before a demonstration or resurrection is complete (Matt. 28:1-10).

Upon His ascension, Jesus did ascend to heaven but did not completely depart from the Earth; instead, He returned and entered the inner spiritual realms. Those who "put on Christ" and manifest their incorruptible, undying bodies will eventually perceive Him. Many are aware of His presence to some extent, yet they do not fully perceive Him in His true form because their faculties of understanding have not reached His standard. When we awaken in His likeness, as mentioned in Psalm 17:15, we will finally see Him as He truly is. This transformation does not occur through the separation of the soul from the body; rather, it is achieved through the process of refining, spiritualizing, and elevating both the soul and the body to higher levels of spiritual power.

Those who say that the Lord died first and (then) rose up are in error, for he rose up first [in baptism] and (then) died [All of the sons of God must be raised up in the flesh (be born of a woman) first and then be “put to death...in flesh” that they be “quickened in the spirit” - i.e. all must put on the new man, and “overcome” their carnal nature (sinful lusts) – this is the same in the case of Jesus. He was made of a woman under the Law of Sin and Death. He took on sinful nature although He had no personal sins himself He destroyed sin in the flesh on the cross first for himself and for all of us]. If one does not first attain the resurrection [i.e. “Christ in you” “a new creation” separated to Him (while in the “body”)], he will not die [his “old man” (sinful nature) will continue to lord it over him]. As God lives, he would [...] (Philip 15).

The Gnostic Understanding of the Resurrection

Metaphysical Understanding of the Resurrection

The Gnostic Understanding of the Resurrection

O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund. Why do I put up with your poor training? Everyone finds a way, and there are many ways, to be released from this element and not to roam aimlessly in error, all with the end of recovering what one was at the beginning. (The Treatise on the Resurrection)

Resurrection, according to Paul in Romans 8:10-11, is when the logos/mind of God "dwells in you". Simply said, resurrection is reaching the Christ-Consciousness of the pleroma because here you awaken to your true perfect god-self.

Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old man [henos anthropos] must be 'put off' (Colossians 3:9-10) in order to 'put on' the new spiritual man [pneumatic anthropos].

In this light, resurrection means the transition of our judgmental ego-consciousness to our nonjudgmental Christ-Consciousness .

This transition is made possible by understanding Jesus' knowledge teachings.

However some may claim but the apostle saith, we are saved by “the renewing of the Holy Spirit” (Titus 3:5).

He also says, we are "renewed by knowledge” (Colossians 3:10). In this, however, he does not contradict himself, but rather makes the one phrase explanatory of the other; as if he had said, “we are renewed by the Holy Spirit through knowledge.” The Holy Spirit renews or regenerates man intellectually and morally by the truth believed. “Sanctify them by thy truth,” says Jesus; “thy word, O Father, is truth” (John xvii. 17). “Ye are clean,” said he to his apostles, “through the word which I have spoken to you” (John xv. 3). God’s power is manifested through means. His Spirit is His power by which He effects intellectual, moral, and physical results. When He wills to produce intellectual and moral effects, it is by knowledge revealed by His Spirit through the prophets and apostles. This knowledge becomes power when received into “good and honest hearts”; and because God is the author of it, it is styled “the Knowledge of God” (2 Pet. i. 2), or “the word of truth” (James i. 18), by which He begets sinners to Himself as His sons and daughters. “The word of the truth of the gospel,”” the gospel of the kingdom.” “the incorruptible seed,” “the word,” “the truth as it is in Jesus,”” the word of the kingdom,”” the word of reconciliation,” “the law and the testimony,” “the word of faith,” “the sword of the spirit which is the word of God,” “the word of Christ,” “the perfection of liberty,” etc.-are all phrases richly expressive of” the power of God” by which He saves His people from their sins, and translates them into the Hope of the kingdom and glory to which He invites them. The truth is the power that makes men free indeed (John viii. 32, 36). Hence Jesus says, “My words are spirit, and they are life.” The prophets, Jesus, and the apostles were the channels through which it was transmitted to mankind; and the spirit the agent by which the knowledge was conveyed to them. Hence, the knowledge or the truth being suggested to the prophets by the spirit is sometimes styled “the spirit” (Rom. ii. 20). The spirit is to the truth as cause and effect; and by a very common figure of speech, the one is put for the other in speaking of them relatively to the mind and heart of man. So that the phrase “renewed by the holy spirit” is equivalent to renewed by the belief of the truth testified by the Holy Spirit (John xv. 26: xiv. 13-14).


The raising of man's mind and heart from the carnal mind to the higher Christ consciousness. This is accomplished by the quickening power of the Holy Spirit. "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).

The resurrection is the lifting up of the whole mind and heart into the Christ consciousness. The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego.

The resurrection is a transformation that takes place daily in all who are conforming their lives to the regenerating teachings of Jesus' anointed message. The resurrection takes place here and now in all who conform their lives to the spiritual law under which it works.

Now is the time of the resurrection. "The hour cometh, and now is, when the dead shall hear the voice of the Son of God" (John 5:25).

The power of the resurrection is the Christ. "I am the resurrection, and the life" (John 11:25). This resurrection is not of the future, "but hath now been manifested by . . . our Saviour Christ Jesus, who abolished death, and brought life and immortality to light" (II Tim. 1:10).

Resurrection, in the above sense, does not rule out life after death in the kingdom of God on earth, only that we can raise to a higher consciousness the Christ consciousness in the here and now before we entering the restored kingdom of God.

The resurrection takes place in us every time we rise to Jesus' realization of the perpetual indwelling life that is connecting us with the Father. A new flood of life comes to all who open their minds and their bodies to the living word of God.

The Gnostic Crucifixion of Jesus John 19 John 19

The Gnostic Crucifixion of Jesus John 19

metaphysical Meaning of the Crucifixion John 19

The Gospel of Thomas Saying 55. Jesus said, "Whoever does not hate father and mother cannot be my disciple, and whoever does not hate brothers and sisters, and carry the cross as I do, will not be worthy of me."

The Apocryphon of James

I answered and said to him, “Master, we can obey you if you wish, for we have forsaken our fathers and our mothers and our villages, and followed you. Give us the means not to be tempted by the evil devil.”
The master answered and said, “What good is it to you if you do the father’s will but you are not given your part of his bounty when you are tempted by Satan? But if you are oppressed by Satan and persecuted and do the father’s will, I say he will love you, make you my equal, and consider you beloved through his forethought,  and by your own choice. Won’t you stop loving the flesh and fearing suffering? Don’t you know that you have not yet been abused, unjustly accused, locked up in prison, unlawfully condemned, crucified without reason,  or buried in the sand  as I myself was by the evil one? Do you dare to spare the flesh, O you for whom the spirit is a wall surrounding you? If you consider how long the world has existed before you and how long it will exist after you, you will see that your life is but a day and your sufferings an hour. The good will not enter the world. Disdain death, then, and care about life. Remember my cross and my death, and you will live.”
I answered and said to him, “Master, do not mention to us the cross and death, for they are far from you.”
The master answered and said, “I tell you the truth, none will be saved unless they believe in my cross, for the kingdom of god belongs to those who have believed in my cross. Be seekers of death, then, like the dead who seek life, for what they seek becomes apparent to them. And what is there to cause them concern? As for you, when you search out death, it will teach you about being chosen. I tell you the truth: No one afraid of death will be saved, for the kingdom of death  belongs to those who are put to death.  Become better than I. Be like the child of the holy spirit.” (The Apocryphon of James)

 The Gospel of Truth:

For this reason error was angry with him, so it persecuted him. It was distressed by him, so it made him powerless. He was nailed to a cross. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery. (The Gospel of Truth)


The cross represented Jesus' love, symbolizing his willingness to sacrifice his life for us; from this fact, that He cry out with strong emotion upon the cross, "Father, forgive them, for they know not what they do,"(8) the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself forgive those who had ill-treated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you,"(9) Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death.

Instead of dying upon the cross like the two thieves that were crucified with him, Jesus simply passed through death and came out fully alive on the other side. The bodies of the robbers were turned to dust, while that of Jesus became alive again, was glorified, and, as is plainly taught in the Scriptures,

However there is another meaning to the crucifixion. The cross is referred to is a crossing out of the old, and thus a making way for the new. Jesus' experience on the cross symbolizes the last step to be taken by each individual, when he fully surrenders to God and enters into the “kingdom of the heavens,”.

What is represented by Jesus' thirst and the attempt to satisfy it with vinegar? Thirst is the physical desire for more life. This desire can be satisfied only by the realisation that life is spiritual. The attempt to satisfy it with vinegar shows the vanity of material counterfeits. What thought is represented by the sponge filled with vinegar that was given to Jesus to drink? The vinegar soaked sponge represents the final bitterness and agony of the separation between the carnal mind and the will of God.

now, "when he had tasted, he would not drink." The wording here suggests that Jesus was glad enough to take the drink that was put to his lips, but when the first taste of it told him what its purpose was, he would not have it.

. Jesus refused the sour wine that was presented to him to alleviate his suffering

"The cup which my Father hath given me, shall I not drink if"? So to have faced crucifixion and death in a state of intoxication would have been, in a sense, to have turned away from the cup which his Father now held out to him.


In Matthew 27:46 it is stated that at this stage of the crucifixion Jesus cried: “My God, my God, why hast thou forsaken me?” The Christ left Jesus on the cross. The Christ the spiritual man, did not die on the cross

Jesus did died, but the fact that He was resurrected proves that He did overcome death. His body did not see corruption

What is symbolized by crucifixion on Golgotha, “The place of a skull”? The skull is the place where the carnal mind is “crossed out,” that the consciousness may awake to the newness of timeless life. Jesus (the carnal intellect) was crucified at “The place of the skull” that Christ (Truth) might become all in all.

Explain the significance of Golgotha. Golgotha (“place of the skull”) represents the domain of the carnal mind seperted from spiritual truth. Purely carnal thoughts and desires in a believer must come to an end and absolute Truth (the Christ) must possess him consciously instead.

Who were with Jesus on the cross? The crucifixion of the “two robbers” who were with Jesus they represent the removal from the mind of all thoughts of the past activities of sin or old life which the old man of the flesh who is crucified with Jesus.

Of what is the "darkness over all the land" a symbol? The three hours of "darkness over all the land" symbolize the failure of understanding that settles upon the consciousness and casts its shadow upon the mind and heart in times of great trial.

What is meant by Jesus giving up the spirit to God? The final giving up of all human ambitions and aims is involved in this surrender to God.

At the crucifixion of Jesus it was the human consciousness of this corruptible flesh that died. "Our old man was crucified with him, that the body of sin might be done away, that we should no longer be in bondage to sin."

When the thoughts of sin are crossed out, the spiritual truth and life are manifested in the 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 Yahweh descending from heaven (the ruling spiritual kingdom) and rolling away the stone from the door of the tomb.

Jesus resurrected the body that was crucified; He did this by putting into the body the true state of consciousness. "put on the new man, having been created according to God 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.