The head of prophecy was cut off with John The Apocryphon of James

The head of prophecy was cut off with John The Apocryphon of James

Introduction

The early Christian texts, including the canonical Gospels and certain apocryphal writings, offer profound insights into the nature of prophecy, the human soul, and the spiritual journey. In this document, we will explore the historical background of Luke 9:7-9, Matthew 14:1-12, and Mark 6:14-29, as well as the teachings found in the Apocryphon of James and the Gospel of Mary. These texts provide a unique perspective on the relationship between prophecy, the human soul, and the mind, shedding light on the mysteries of faith and spirituality in the early Christian context.

Historical Background

Luke 9:7-9, Matthew 14:1-12, and Mark 6:14-29 are passages that center around the beheading of John the Baptist. These events took place during the time of Jesus and were recorded in the synoptic Gospels. John the Baptist was a significant figure in the New Testament, known for his role as a precursor to Jesus and his bold proclamation of repentance and baptism.

In these passages, the ruler Herod Antipas, who had previously arrested John, was tormented by the idea that John had risen from the dead and was performing miraculous deeds through Jesus. The passages highlight the fear and superstition surrounding these events, leading to the conclusion that John's death was a significant turning point in the narrative of Jesus' ministry.

The Apocryphon of James

The Apocryphon of James: Then I asked him, "Lord, how shall we be able to prophesy to those who request us to prophesy to them? For there are many who ask us, and look to us to hear an oracle from us."

The Lord answered and said, "Do you not know that the head of prophecy was cut off with John?"

But I said, "Lord, can it be possible to remove the head of prophecy?"

The Lord said to me, "When you come to know what 'head' means, and that prophecy issues from the head, (then) understand the meaning of 'Its head was removed.' At first I spoke to you in parables, and you did not understand; now I speak to you openly, and you (still) do not perceive. Yet, it was you who served me as a parable in parables, and as that which is open in the (words) that are open.

The Apocryphon of James is an ancient Gnostic text that provides insights into the nature of prophecy. In the dialogue between James and the Lord, James seeks guidance on how to prophesy effectively. The Lord's response, "Do you not know that the head of prophecy was cut off with John?" is enigmatic but carries profound meaning.

The "head of prophecy" signifies the source and origin of prophetic knowledge. The Lord's statement implies that with the arrival of John the Baptist, a transitional phase in spiritual revelation occurred. John, as the forerunner of Christ, represented a crucial point in the unfolding of divine wisdom. The removal of John's head symbolizes the cessation of a particular form of prophecy, as John had fulfilled his role by preparing the way for Jesus.

The Lord's subsequent explanation suggests that true prophecy emanates from a deeper source – the mind, which serves as an intermediary between the soul (outward senses or the body) and the spirit (emotions or the heart). The mind, in this context, represents the intellectual and spiritual receptivity of the individual.

This teaching invites the reader to contemplate the nature of spiritual revelation and the evolving role of prophecy within the context of the early Christian community. It suggests that the focus should shift from external prophecies to inner, transformative experiences of the mind and spirit.

The Gospel of Mary

10) I said to Him, Lord, how does he who sees the vision see it, through the soul  or through the spirit?

11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision

The Gospel of Mary introduces a dialogue where the disciples inquire about the nature of visions and how they are perceived. The response provided by the Savior is highly symbolic and aligns with the broader Gnostic understanding of human composition.

The Savior's answer that one does not see visions through the soul or spirit but through the mind that resides between them emphasizes the integral role of the mind in spiritual perception. In this context, the soul represents the physical, sensory aspect of human existence, while the spirit denotes the emotional and heartfelt aspects.

This teaching reinforces the idea that true spiritual vision requires a harmonious balance between sensory perception and emotional engagement, facilitated by the discerning and receptive nature of the mind. It underlines the Gnostic belief in the significance of transcending the limitations of the physical world to attain spiritual enlightenment.

II. Understanding the Terminology

Before delving into the interconnected themes across these texts, it is crucial to clarify the terminology used, particularly the concepts of the soul, spirit, and mind.

A. Body, Soul, and SpiritIn early Christian thought, humans were often seen as composed of body, soul, and spirit. The body represented the physical vessel, the soul as the seat of outward senses or the body itself, and the spirit as the seat of emotions or the heart. This trichotomy was a way to understand the complexity of the human experience and the interaction between the physical and spiritual aspects of life.

B. The Head as the Mind

The texts highlight the concept that "prophecy issues from the head," with the head symbolizing the mind. In this context, the mind represents the intellectual and cognitive aspect of human existence. It is through the mind that one perceives and interprets prophecies and visions.

III. The Deeper Meaning

A. Prophecy and the End of Prophecy

The Lord's response in the Apocryphon of James, "the head of prophecy was cut off with John," suggests a profound spiritual insight. It implies that the path to prophecy, or spiritual revelation, is no longer reliant on external sources or prophetic figures, as John the Baptist once represented. Instead, the guidance is to look within, to the "mind that is between the two."

B. The Mind as the Visionary Gateway

The Gospel of Mary further elucidates the nature of visionary experiences. The Savior's response, "He does not see through the soul nor through the spirit, but the mind that is between the two," emphasizes that the visionary experiences are accessed through the harmonious interaction of the soul and spirit within the mind.

IV. Implications for Early Christianity

The interconnected teachings in these texts hold significance for early Christianity. They point to a shift from an era where prophecy was sought externally, through figures like John the Baptist, to a more introspective and mystical approach. The emphasis on the "mind that is between the two" suggests that individuals have the capacity to access spiritual insights and visions through their own inner contemplation.

Conclusion

The early Christian texts, when examined in conjunction with Gnostic teachings, offer a nuanced perspective on the nature of prophecy, the human soul, and the mind's role in perceiving spiritual visions. The removal of the "head of prophecy" with John the Baptist's mission signifies a shift in the way spiritual revelation is understood. It suggests a move from external prophecies to an inner, transformative experience facilitated by the receptive and discerning nature of the mind.

The teachings in the Gospel of Mary emphasize the importance of a harmonious union of the body, soul, and spirit in the pursuit of spiritual vision and enlightenment. The mind, located between the soul and spirit, is central to this process, serving as the vehicle for the perception of divine truths.

In summary, these ancient texts provide valuable insights into the mystical dimensions of early Christian thought, encouraging a deeper understanding of the interplay between the components of the human self and the evolving nature of prophecy and spiritual revelation in the Christian tradition.

historical background: Luke 9:7–9; Matthew 14:1–12; Mark 6:14–29 

The Apocryphon of James: Then I asked him, "Lord, how shall we be able to prophesy to those who request us to prophesy to them? For there are many who ask us, and look to us to hear an oracle from us."

The Lord answered and said, "Do you not know that the head of prophecy was cut off with John?"

But I said, "Lord, can it be possible to remove the head of prophecy?"

The Lord said to me, "When you come to know what 'head' means, and that prophecy issues from the head, (then) understand the meaning of 'Its head was removed.' At first I spoke to you in parables, and you did not understand; now I speak to you openly, and you (still) do not perceive. Yet, it was you who served me as a parable in parables, and as that which is open in the (words) that are open.

Gospel of Mary 

10) I said to Him, Lord, how does he who sees the vision see it, through the soul  or through the spirit?

11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision

Here the words soul and spirit refer to natural human faculties

Man is made up of a body, soul and spirit

1Th 5:23  And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

Heb 4:12  For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

Sometimes the word soul and spirit and be translated mind, heart,

brain seat of consciousness

Mind = the intellect

soul = seat of the outward senses or the body 

spirit = seat of emotions or the heart 

therefore the head is the mind and the mind is thinking produced by the brain

 that prophecy issues from the head, and the mind that is between the two (spirit emotions or the heart and soul seat of the outward senses or the body) that is what sees the vision

  Jesus is saying to them that Christ has already come why does there need to be a prophecy I’ve shown you the path to Christhood there needs not to be prophecies anymore

Yahweh in the Nag Hammadi Library

Yahweh in the Nag Hammadi Library

73)  Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest."

When Jesus says "Beseech the Lord" he was referring to Yahweh

74)  He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern."

The Name

In the gospel of Philip and the Gospel of Truth we get a reference to the divine name

The gospel of Philip 

One single name is not uttered in the world, the name which the Father gave to the Son; it is the name above all things: the name of the Father. For the Son would not become Father unless he wore the name of the Father. Those who have this name know it, but they do not speak it. But those who do not have it do not know it.

it is the sacred tetragrammaton YHWH. We do not know how to pronounce this name, we call it Jehovah, or Yahweh.

The Jews and Christians did not in the second century speak the name of God

The Gospel of Truth

The name of the father is the son. It is he who, in the beginning, gave a name to him who came from him, while he remained the same, and he conceived him as a son. He gave him his name, which belonged to him—he, the father, who possesses everything that exists around him. He possesses the name; he has the son. It is possible for the son to be seen. The name, however, is invisible, for it alone is the mystery of the invisible about to come to ears completely filled with it through the father’s agency. Moreover, as for the father, his name is not pronounced but is revealed through a son. Thus, then, the name is great.

The unknown name of the Father, mentioned in the Gospel of Truth, turns out to be not so mysterious.

It is in fact stated in the text: "The name of the Father is the Son."


name, God's--To describe God is to give Him limitation, hence He could not be given a fairer designation than "I will be who I will be" This is without confines or bounds and it allows unlimited expansion in every direction.

"He Who Is" or "The One Who Is"

The Wisdom of Solomon 13:1 Truly vain are all men by [their] nature in whom there is not the knowledge of God: who, though they have seen the good things [of creation], do not know him that is.

The Wisdom of Solomon 13:1 Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster;

The highlighted portion in Greek is τὸν ὄντα ("he who is") compare Rev 1:4,8; 4:8.

In the Nag Hammadi Library the divine name Yahweh is used in prayers and hymns the Deity is addressed as  "He Who Is" or "The One Who Is" "You-who-are". This is a literal translation of the divine name into English Yahweh means "He-Who-Will-Be" or "He-Who-Is"

The Sophia of Jesus Christ NHC V.3, p. 27.7–10; cf. 24.20, 23; 25.1, 3; 26.27; 27.15; 29.18f.; 36.10f. Cf. Gospel of Truth (NHC I.3), p. 28.13; Tractatus Tripartitus (NHC I.5), p. 91.6; 114.15; 130.29f.; Gospel of the Egyptians (NHC III.2), p. 66.16, 21; 67.26; Authentic Teaching (NHC VI.3) 25.29; Treatise of Seth (NHC VII.2) 67.18f.; 68.12; Apocalypse of Peter (VII.3) 84.6; Silvanus (VII.4), p. 101.24; Zostrianos (VIII.1), p. 16.6; Marsanes (NHC X.1), p. 7.5f., 24f.; 13.17; Allogenes (NHC XI.3), p. 49.26f., 35f.

The Savior said: "He Who Is" is ineffable. (The Sophia of Jesus Christ)
He who is! Thou art He who is, the Aeon of aeons! (The Allogenes)

In Allogenes, God is addressed as ‘You are The-One-who-is’.

NHC XI.3, p. 54.32f.; cf. Discourse on the Eighth and Ninth (NHC VI.6), p. 61.15f.
In the Three Steles of Seth (NHC VII.5, p. 119.25), the prototypical Seth addresses

Adam (‘Adamas’ or ‘Geradamas’) as ‘The-One-who-is’.

"He Who Is" sometimes translated "The One Who Is"

The description of the divine name in the Septuagint of Exodus 3:14 He Who Is for ehyeh asher ehyeh I Will Be Who I will Be

Hebrew אֶהְיֶה אֲשֶׁר אֶהְיֶה‬ (´Ehyeh´ ´Asher´ ´Ehyeh´), ; Leeser, “I WILL BE THAT I WILL BE”; Rotherham, “I Will Become whatsoever I please.

Greek., Ego´ eimi ho on, “I am The Being,” or, “I am The Existing One”;

Exodus 3:14 And God said unto Moses, I am HE WHO IS (ho ōn): and he said, Thus shalt thou say unto the children of Israel, HE WHO IS (ho ōn) hath sent me unto you.

Exodus 3:14  And God spoke to Moses, saying, I am THE BEING; and he said, Thus shall ye say to the children of Israel, THE BEING has sent me to you.

In his fifth book of Stromata, Clement of Alexandria refers to some passages of the Hebrew Bible which present riddles. Among these, Clement includes a text that speaks about "the secret four-letter name, which was affixed to those who alone had access to the innermost sanctuary; the name is called Jave/Yave, which means the 'One who is and who will be'. Among Greeks, too, the name God contains four letters" (5.6.34,5).

In the first Apocalypse of James, Christ exhorts James to cast away the bond of flesh that encircles him, and continues: Then you will reach The-One-who-is. And you will no longer be James; rather you are The-One-who-is.

the Gnostic should cut the bond with the material world; then the inner self will be able to return to its origin and be united with ‘The-One-Who-Is’, the transcendent God. Was this designation for 

In the Gospel of the Egyptians (c. 150 CE), one reads: O glorious name, really truly, o existing aeon, Ieêouôa (ιιιιεεεεηηηηοοοουυυυωωωωαααα), his unrevealable name is inscribed on the tablet (...) the Father of the light of everything, he who came forth from the silence (...) he whose name is an invisible symbol. A hidden, invisible mystery came forth Ieouêaô (each vowel is repeated 22 times).

iiiiiiiiiiiiiiiiiiiiii EEEEEEEEEEEEEEEEEEEEEE oooooooooooooooooooooo uuuuuuuuuuuuuuuuuuuuuu eeeeeeeeeeeeeeeeeeeeee aaaaaaaaaaaaaaaaaaaaaa OOOOOOOOOOOOOOOOOOOOOO.

Here in the Holy book of the Great Invisible Spirit or the Gospel of the Egyptians each of the vowels is written 22 times and there are 22 letters in the Hebrew alphabet

this means Ieou, or Yao is alpha and omega 

 the Greek equivalent Ieou of the Hebrew Yah {, which is most likely "a graecizcd form of Ya(hw)ê,

Barbelo 

The word Barbelo apparently comes from Hebrew Be-arba Eloha

The meaning of the Semitic/Aramaic name is uncertain ("God is in the four," "daughter of the lord," "mighty through God").

The name of Barbelo seems to be based on a form of the holy four-letter name of God within Judaism, and it apparently comes from Hebrew-perhaps ‘God (compare EL) in (b-) four (arb(a)," 

Barbelo comes "from the Hebrew baba' ‘eloh, ‘in the four is God'. with an abbreviated feminine ‘o' added to make the name a feminine aspect of God. 

'The Deity-in Four', with reference to the Tetragrammaton Τετραγράμματον, meaning "[consisting of] four letters"), יהוה in Hebrew and YHWH the ineffable four letters name of God

The Deity or Lord-in Four the four letters of the divine name Barbelo proceeds or is emanated from the four letters of the divine name

The memorial, in its simplest form, is ehyeh asher ehyeh, "l will be who I will be." Asher, "who," the relative pronoun in this memorial, is both singular and plural, masculine and feminine.

Barbelo is feminine aspect of God, Barbelo is mother, wisdom and the holy spirit or active force.

Barbelo she is Mother/Father and She brought forth the Christos through Him who is the Light.

Barbelo as the Mother the titles the Father and Mother (these are the masculine and feminine names of one androgynous being 

The Holy Spirit - Barbelo, is not a person or primordial being controlled by the Father it is an aspects of the mind of God or mental powers, unfolding or expanding from its thought to become an idea

Clearly we can see that the divine name YHWH is used in the Nag Hammadi Library being translated as "He Who Is" or ‘The-One-who-is’, ‘You-Who-Are’, which is the meaning of the word Yahweh "He Who Is "He Causes to Become or "I am The Existing One"

Yaldabaoth

In the Apocryphon of John Yaldabaoth has two sons Elohim and Yahweh again this shows that Yaldabaoth and Yahweh are not the same person 

The Apocryphon of John:

The first ruler saw the young woman standing next to Adam and noticed that the enlightened afterthought of life had appeared in her. Yet Yaldabaoth was full of ignorance. So when the forethought of all realized this, she dispatched emissaries, and they stole life out of Eve.

The first ruler defiled Eve and produced in her two sons, a first and a second: Elohim and Yahweh.

Elohim has the face of a bear,
Yahweh has the face of a cat.

ln the BG and llt,l version il is Eloim who is the righteous one and rules over fire and wind, and Yave (IIl,l : € I ¡yr r ) is the unrighteous one and rules over water and earth (BG 62. 12- l8; lll,l 31.12-19).

This shows that Yahweh is not Yaldabaoth

Full and Empty The Apocryphon of James

Full and Empty 

The Apocryphon of James

And Jesus said: "No, but I shall go to the place from which I have come. If you desire to come with me, come."

They all answered and said: "If you bid us, we'll come."
He said: "Truly I say to you, no one ever will enter the Kingdom of Heaven if I bid him, but rather because you yourselves are full. Let me have James and Peter, in order that I may fill them." And when he called these two, he took them aside, and commanded the rest to busy themselves with that with which they had been busy.

The Savior said; "You have received mercy....
(7 lines missing) Do you not desire, then, to be filled? And is your heart drunk? Do you not desire, then, to be sober? Therefore, be ashamed! And now, waking or sleeping, remember that you have seen the Son of Man, and with him you have spoken, and to him you have listened. Woe to those who have seen the Son of Man! Blessed are those who have not seen the Man, and who have not consorted with him, and who have not spoken with him, and who have not listened to anything from him. Yours is life! Know, therefore, that he healed you when you were ill, in order that you might reign. Woe to those who have rested from their illness, because they will relapse again into illness! Blessed are those who have not been ill, and have known rest before they became ill. Yours is the Kingdom of God! Therefore I say to you, become full and leave no place within you empty, since the Coming One is able to mock you."

Then Peter answered: "Lord, three times you have said to us 'Become full', but we are full."
The Lord answered and said: "Therefore I say unto you, become full, in order that you may not be diminished. Those who are diminished, however, will not be saved. For fullness is good and diminution is bad. Therefore, just as it is good for you to be diminished and, on the other hand, bad for you to be filled, so also the one who is full is diminished; and the one who is diminished is not filled as the one who is diminished is filled, and the one who is full, for his part, brings his sufficiency to completion. Therefore, it is fitting to be diminished while you can still be filled, and to be filled while it is still possible to be diminished, in order that you can fill yourselves the more. Therefore become full of the spirit but be diminished of reason. For reason is of the soul; and it is soul." The Apocryphon of James (The Secret Book of James)

Concerning the fullness, it is I.  I (the Christ) was sent down in the body (of Jesus) for the seed that had fallen away. And I came down to their mortal model. But they did not recognize me, thinking I was a mortal. I spoke with the one who is mine, and the one who is mine listened to me just as you also who have listened to me today. And I gave him authority to enter into the inheritance of his fatherhood. And I took him the one who is mine up to my Father. They the Aeons were brought to completion filled with rest through his salvation. Since he was deficiency, he became fullness. The Letter of Peter to Philip (Nag Hammadi Codex VIII, 2)

According to this text the logos or anointing spirit is the Fullness which came down at the baptism to fill Jesus with all the fullness of the Deity

So fill yourselves with Jesus 

Truly, I say to you no one will ever enter the kingdom of heaven if I bid him but rather because you yourselves are full. So in other words, it is not up to me to determine but it is when you already the fullness of God is within you then the kingdom of heaven is from with that with him. - Without that becomes those fullness takes place. 


Let me have James and Peter in order that I may fill them and we called these - he took them aside and commanded the rest to busy themselves with that which they had been busy. So Jesus had selected both Peter and James presumably because he may have felt they were ready at this point to receive his message and the Saviour said you have received mercy seven. lines missing


Here do you not desire them to be filled and is your heart drunk do you not desire them to be sober therefore be ashamed and now waking a sleeping rather that you have seen the Son of Man and would tell me have spoken unto him. you have listened he’s talking a bit in parables here so in other words are you drunk with the illusion of the world.


Do you not desire them to be sober in other words to waken up and see the shame of the world that we live in and its corruption and now waking or sleeping. Remember if you have seen the Son of Man and with him, you have spoken into him, you have listened woe to those who have seen this. On a man blessed are those who have not seen the man and who have not consorted with him and you have not spoken with him and Rob not listen to anything from him


Yours is life so this is saying that it’s like having innocence your eyes are not open as they say innocence is bliss but now that they have come to know the truth. With truth, comes accountability and comes that saying goes with great knowledge and great power comes great accountability and great responsibility. Know therefore that he healed you when you were ill in order that you might reign Jesus is really appealing to the idea that you really do not have a reason why you should doubt. You don’t even need space to hear what I have to deliver to you whether those who have rested some of their illness because they will relapse again into illness blessed are those who have not been ill and I’ve known rest before they have became ill yours is the kingdom of God


Therefore, I say to you become full and leave no place within you empty since the coming one is able to mock you. So this again just means about judgment. Whatever we are doing out of our ignorance out of our lack of fullness that will come back as a type of hypocrisy onto ourselves. Whatever we are doing, we have to do it principally and 100% and we are fullness. Otherwise, there is a lack of principle there. There is something within us that is not full and that lack of wholeness will come back to tell us that you are lying to a certain extent to yourself.


Then Peter answered Lord, Lord, three times, you had said to us to come fool but we are full. The Lord answering said therefore our family you have become full in other that you may not be diminished those who are diminished. However will not be saved so he keeps talking about being saved but so what is it exactly is he talking about being saved from. 

Now as we go long we will be able to see this but we are talking about in gnosis many things to be saved from on many different levels. But at the highest level to be saved from this particular realm this particular reality, which is filled with suffering and corruption and death that is what he is inviting them to transcend from. But in order to do that one must first out full of the spirit in other words to transcend this realm for fullness is good in domination is bad.

Therefore, just as it is good for you to be diminished and on the other hand bad for you to be filled so also the one who is full is diminished. And the one who is diminished is not filled as the one who is diminished is filled and the one who is full for his part brings the sufficiency to completion. So this sounds like a bit of a riddle. What does he mean if you’re fool you’ll be diminished if you’re diminish you’ll be fooled. So essentially, it means that think about a vessel after vessel is empty then you can fill it up with completeness completely with all fresh and pure wine or whatever you want to fill it up with. 

On the other hand, if it is already full then it will be drink it is the purpose of it being full is for it to be to be consumed. therefore to be emptied so this is the whole process that he’s be sharing with Peter and James that life is filled with constant recycling of fullness and diminishing. And fullness and diminishing, so he is saying that Peter James you must first into yourself cares of this world before the fullness of the Spirit can enter your vessel. Therefore is fitting to be diminished while you can still be filled and to be filled while it is still possible to be diminished in order that you can feel yourself. The more therefore become full of the spirit but diminished a reason for reason is of the soul and it is soul so this is the part where he starts describing the difference between the soul and the spirit.

And when we talk about Gnostic or gnosis we are talking about a level of knowing that goes beyond reason the most lowest form of experience is the psychic experience of ease the psychic experience is emotional so it is usually devoid of reason you consider those people’s irrational and they’re moved by fear and they’re moved by faith only. So they are either bound by fear only or faith only and their varied economist is very difficult for them to go beyond faith and for them to go beyond fear. Then the next level is those that have and those would reason oftentimes have arisen to that place in order to deal with both faith and fear. You do not want to cope with fear so they reason everything down to a type of complacency and those that do not want to deal with faith because they cannot measure it or make it into something empirical. And so they restrict themselves to this type of reasoning and then the upper level is the Gnostic experience, which is faith, is the vessel that allows the grand knowledge to enter the vessel and this is the highest form of knowing beyond reason itself.