Showing posts with label Barbelo. Show all posts
Showing posts with label Barbelo. Show all posts

Monday 5 February 2024

The Meaning of the Name Barbelo

Who or what is Barbelo?









"And his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his mind, She is the forethought of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit who is perfect. The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit and it was she who praised him, because thanks to him she had come forth. This is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the Mother-Father, the first man, the holy Spirit, the thrice-male, the thrice-powerful, the thricenamed androgynous one, and the eternal aeon among the invisible ones, and the first to come forth. (The Apocryphon of John long version)


Title: Unveiling the Divine Feminine: Exploring the Enigmatic Figure of Barbelo


Introduction:
In the mystical realm of Gnosticism, the figure of Barbelo shines brightly as a beacon of divine wisdom and creative power. Derived from Semitic and Aramaic roots, the name Barbelo carries profound implications, suggesting a connection to the sacred Tetragrammaton and the divine feminine aspect of God. This document aims to unravel the mysteries surrounding Barbelo, exploring her multifaceted nature as a mother, wisdom, and the Holy Spirit in Gnostic tradition.


Origins and Etymology:
The name Barbelo derives from Hebrew and Aramaic origins, with various interpretations reflecting the elusive nature of this divine figure. Some scholars propose that Barbelo could mean "God is in the four," hinting at a divine presence embedded within the mystical realm of fourfold existence. Others suggest "daughter of the lord" or "mighty through God," highlighting Barbelo's divine lineage and inherent power derived from the Deity.


The Tetragrammaton Connection:
Barbelo's association with the Tetragrammaton, the ineffable four-letter name of God in Hebrew (YHWH), adds layers of complexity to her character. The Tetragrammaton symbolizes the divine essence and serves as a potent symbol of divine presence and power. Barbelo's connection to this sacred name underscores her significance as a divine emanation and embodiment of divine wisdom and creative energy.

Asher: The Relative Pronoun: At the heart of the Tetragrammaton is the pivotal term "Asher." This relative pronoun, meaning "who," not only links to Barbelo but unveils a profound duality. It transcends singular and plural, masculine and feminine, embodying the harmonious balance inherent in the divine. "Asher" becomes a linguistic embodiment of the androgynous nature often attributed to Barbelo, suggesting a unity beyond conventional understanding.

Ehyeh asher Ehyeh: The memorial phrase "ehyeh asher ehyeh" encapsulates the essence of divine self-existence. "I will be who I will be" transcends time and form, portraying a deity beyond human comprehension. In this linguistic dance, "Asher" becomes the nexus, linking the mortal observer to the boundless, genderless, and timeless divinity embodied by Barbelo.

Barbelo as the Deity-in-Four: Within this linguistic exploration, Barbelo emerges as the "Deity-in-Four," encapsulating the divine essence within the Tetragrammaton. Her connection to "Asher" deepens her role as the bridge between the divine and the created world, embodying the unity of opposites and the transcendence of dualities.

Asher's Unity Beyond Duality: The ambiguity of "Asher" challenges conventional linguistic boundaries, transcending the limitations of singular and plural, masculine and feminine. In its fluidity, "Asher" mirrors the androgynous nature of Barbelo, emphasizing a divine unity that transcends earthly distinctions. This linguistic nuance invites seekers to contemplate the infinite within the finite and the boundless within the defined.


Barbelo as Mother and Wisdom:
Within Gnostic cosmology, Barbelo occupies a central role as the Mother/Father figure, embodying both masculine and feminine aspects of the divine. As the divine Mother, Barbelo represents the nurturing and generative force of creation, giving birth to the Christos, the divine light and wisdom. Barbelo's role as the Mother highlights her creative potency and her role in bringing forth the divine order and harmony.


Barbelo as the Holy Spirit:
In Gnostic tradition, Barbelo is also synonymous with the Holy Spirit, representing the active force of divine revelation and spiritual illumination. As the Holy Spirit, Barbelo is not merely a passive entity but an active participant in the unfolding of divine wisdom and enlightenment. Barbelo's presence as the Holy Spirit permeates the cosmos, guiding and inspiring seekers on their spiritual journey.


Androgynous Nature of Barbelo:
One of the most intriguing aspects of Barbelo is her androgynous nature, embodying both masculine and feminine attributes within a unified divine being. Barbelo transcends conventional gender roles, symbolizing the unity and harmony of opposites within the divine realm. As the androgynous one, Barbelo epitomizes the balance and integration of masculine and feminine energies, reflecting the divine harmony and completeness.


Barbelo as the Divine Mind:
Beyond her roles as Mother, Wisdom, and the Holy Spirit, Barbelo also represents the divine mind or mental powers unfolding from the divine thought. Barbelo's emergence from the divine mind signifies the creative process of manifestation and realization, where divine ideas become tangible realities. As the embodiment of the divine mind, Barbelo illuminates the path of spiritual awakening and enlightenment.


Conclusion:
In conclusion, Barbelo stands as a profound symbol of divine wisdom, creativity, and spiritual enlightenment within Gnostic tradition. Her multifaceted nature as Mother, Wisdom, Holy Spirit, and Divine Mind transcends conventional understandings of gender and underscores the unity and harmony inherent in the divine realm. As seekers delve deeper into the mysteries of Barbelo, they uncover profound truths about the nature of existence and the eternal journey of the soul toward divine illumination.










Original text
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 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



However “bar,” in Aramaic, means son, and in particular, “son of” the word that follows. If Bar means, “Son of,” and if, as the scholars say, “Belo” or "EL" seems to indicate the word “God,” the logical procession might be to see that Barbelo means the sons of God.



In the unfolding of creation Yahweh first established the invisible imperishable realms of light from non-being to be the root and foundation of what would be the perishable visible material realms

wishing to unfold the visible creation from that which is invisible Yahweh willed into being a feminine principle or attribute called Barbelo

all began with Yahweh, Yahweh as Father emanated Barbelo (the holy spirit or active force) full of light, life and majesty, she being filled with need to birth, conceived as glory the eternal Christ power the word of the Father





Yahweh is Barbelo

Friday 24 November 2023

Do Gnostics Need Priests?

 


The Gnostic Priesthood
or
Do Gnostics Need Priests?






Introduction: Liberating Gnosis from the Chains of Intermediaries

In the vast tapestry of spiritual exploration, Gnosticism stands as a unique thread, woven with threads of direct personal experience, self-discovery, and the pursuit of inner enlightenment. Gnosticism is often seen as a departure from traditional religious paradigms, encouraging individuals to seek gnosis – a profound knowledge that transcends dogma and societal constructs. One of the key distinctions that emerges from this departure is the question of whether Gnostics require priests or a priesthood to navigate the realms of the divine and the unknown.

Gnostic thought champions the sovereignty of individual consciousness, emphasizing direct communion with the divine spark within. As we delve into the heart of Gnostic philosophy, we encounter a perspective that challenges the traditional roles of intermediaries and priests. In this exploration, we will delve into the reasons behind the assertion that Gnostics do not need priests, examining the Gnostic worldview, historical context, and the centrality of personal experience on the path of gnosis.

Gnosticism, with its emphasis on personal revelation and transcendence, raises a crucial inquiry: Does the Gnostic journey necessitate the presence of intermediaries, such as priests, to facilitate the connection between the individual and the divine? As we journey through the corridors of Gnostic thought, we shall explore the reasons why the Gnostic path aligns with the conviction that the spark of divine knowledge resides within each seeker, rendering intermediaries obsolete. This exploration invites us to question established norms, to discern the essence of Gnostic principles, and to venture into the territory of an individual's direct relationship with the divine source.

Redefining Priesthood: A Shift from Old Testament Paradigm to New Testament Truth
Since the Jewish priesthood is referred to in some texts of the Nag Hammadi we should look at the Jewish priesthood normally referred to as the the Levitical priesthood

The concept of priesthood, deeply rooted in the pages of the Old Testament, has played a significant role in shaping religious practices and beliefs. From the Levitical priesthood of ancient Israel to the transformation brought about by the advent of Christianity, the idea of priesthood has evolved, inviting a reconsideration of its relevance in light of New Testament teachings.


Old Testament Foundations: A Divine Mandate for the Levitical Priesthood


In the annals of the Old Testament, we encounter the establishment of a sacred order known as the Levitical priesthood. Guided by divine commandments, this priesthood was entrusted with the solemn responsibility of facilitating the connection between humanity and the divine through rituals and sacrifices. The role of priests was intertwined with the offering of animal sacrifices, serving as a means of atonement and thanksgiving for the people of Israel.


Christ as the Ultimate High Priest: A New Covenant

The arrival of Christ heralded a transformative era in the spiritual landscape, ushering in a new covenant that redefined the role of priests and intermediaries. Jesus, often referred to as the High Priest, became the ultimate mediator between God and humanity. His sacrificial act on the cross, epitomized by the offering of himself, nullified the need for animal sacrifices and redefined the concept of priesthood.

"For there is one God, and there is one mediator between God and men, the man Christ Jesus" (1 Tim. ch 2 v 5 AV )

"Consequently he is able for all times to save those who draw near to God through him, since he always lives to make intercession for them" (Heb. ch 7 v 25 RSV)

The book of Hebrews serves as a cornerstone of this transition, emphasizing the eternal efficacy of Christ's role as a High Priest. "He is able for all times to save those who draw near to God through him, since he always lives to make intercession for them" (Heb. 7:25, RSV). The apostle Paul's assertion in his letter to Timothy further reinforces this perspective, underscoring that Christ is the sole mediator between God and humanity (1 Tim. 2:5, AV).


A Departure from Conventional Hierarchy: Early Christian Ecclesiology


The landscape of early Christian communities starkly contrasts the established hierarchy of the Levitical priesthood. The New Testament paints a picture of shared leadership and mutual accountability, where the term "priest" takes on a radically different meaning. Acts chapter 3 verse 46 portrays believers gathering in houses, sharing meals, and praising God in a spirit of fellowship.

Later on in time, Paul writing to the church in Corinth said that:
". . . . God has appointed first of all apostles, second prophets,. third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues". ( 1 Cor. ch l2 v 28 NIV )

He makes no mention of the need for priests.

Paul's correspondence to the Corinthian church emphasizes the diversification of spiritual gifts and functions within the community, with no explicit mention of a priestly role (1 Cor. 12:28, NIV). This underscores the transition from a priestly paradigm to a dynamic community of believers, each contributing their unique gifts to the collective well-being.


Redefining Priesthood: A Call to Shared Ministry


The evolution from the Levitical priesthood to the New Testament paradigm invites reflection on the essence of priesthood in the Christian context. Christ's role as the High Priest and ultimate mediator necessitates a departure from hierarchical structures and an embrace of shared ministry. The priesthood of all believers emerges as a powerful concept, wherein each individual is called to embody the principles of service, intercession, and communal support.


As believers navigate the tapestry of faith, it is paramount to recognize the transformative impact of Christ's sacrifice and mediation. The emphasis shifts from an exclusive priestly class to a collective priesthood, where believers are called to offer themselves as living sacrifices (Rom. 12:1) and engage in acts of love and service. In this redefined priesthood, the intercession of Christ remains central, while the notion of human intermediaries gives way to a shared ministry that embodies the essence of Christ's teachings.
The Evolution of Ecclesiastical Roles: Revisiting Early Christian Leadership
8 “But you are not to be called 'Rabbi,' for you have one Teacher, and you are all brothers. 9 And do not call anyone on earth 'father,' for you have one Father, and he is in heaven. 10 Nor are you to be called instructors, for you have one Instructor, the Messiah.

In the tapestry of early Christianity, the roles and responsibilities within the community were defined by a sense of spiritual fellowship and mutual service. These roles were neither hierarchical nor priestly in nature, reflecting the essence of a community united in faith. As we delve into the annals of history, we encounter a paradigm shift that altered the landscape of Christian leadership, giving rise to the emergence of hierarchical structures and the concept of clergy. This transformation warrants a retrospective exploration to comprehend the evolution of ecclesiastical roles and its impact on the Christian community.


Shepherds Among Equals: Elders and Their Role

In the earliest Christian congregations, the term "elder" held a significance deeply rooted in the pastoral metaphor of a shepherd. These spiritual overseers, sometimes referred to as "bishops," fulfilled a role akin to shepherds, ensuring the well-being and spiritual nourishment of the community. Their responsibilities extended to the realm of spiritual guidance, offering solace and guidance to fellow believers. It's crucial to acknowledge that these elders did not assume the role of intermediaries between humanity and the divine, ascribed to priests in conventional religious frameworks.


Deacons: Guardians of Physical Well-being

Complementing the spiritual nurturing provided by elders, "deacons" took on the mantle of attending to the practical needs of the community. Their role encompassed addressing the physical well-being of the congregation, mirroring the holistic nature of Christian care. While the focus of elders was directed towards spiritual matters, deacons embraced the task of tending to the physical needs of their fellow believers. This duality of responsibilities, guided by the principles of mutual service, fostered a sense of unity and camaraderie within the Christian community.


The Absence of a Clergy Class: Early Christian Equality

A striking feature of early Christian congregations was the absence of a distinct clergy class. The teachings of Jesus emphasized the equality of believers, with a singular leader, the Christ. This principle resonated throughout the community, leading to a model of shared leadership and mutual accountability. No single individual was designated to occupy a position of supreme authority, nor were they vested with the exclusive role of intercession or mediation. Instead, the ethos of brotherhood prevailed, unifying believers as equals on their spiritual journey.

The Shift towards Hierarchy: Unraveling Apostolic Warnings

As the pages of history turned, a transformation began to take shape within the Christian landscape. The emergence of hierarchical structures and the delineation of clergy roles marked a departure from the early communal spirit. Apostolic warnings against 'lording it over' the congregation took on an increasingly poignant relevance as the apostasy unfolded. The egalitarian ethos that once defined Christian communities gradually gave way to the ascendancy of hierarchical leadership, altering the essence of fellowship and shared responsibility.


A Glimpse into the Past, a Call for Reflection

Exploring the evolution of early Christian leadership invites us to reflect on the dynamics of ecclesiastical roles and their evolution. The transition from a communal model of shared service to hierarchical structures carries profound implications for the nature of Christian fellowship. As we revisit the principles that underpinned the original blueprint of Christian leadership, we are beckoned to consider the significance of unity, mutual service, and the absence of an intermediary clergy class. In a world that often echoes with the voices of hierarchy, the echoes of the early Christian ethos remind us of the power of collective spiritual endeavor and the intrinsic worth of every believer.


The Evolution of Christian Authority: Valentinianism and the Challenge to Orthodox Hierarchy

The early centuries of Christianity witnessed a transformative journey from a fluid, egalitarian approach to an established hierarchical structure. The emergence of an organized Christian institution, marked by a three-rank hierarchy of bishops, priests, and deacons, signified a departure from the diverse and decentralized early Christian communities. This shift is illuminated in Elaine Pagels' book "The Gnostic Gospels," where the evolution of authority and the divergence of Gnostic thought, particularly Valentinianism, are explored.

By the year A.D. 200, Christianity had undergone a significant transformation, with a hierarchical structure firmly in place. Bishops, priests, and deacons assumed roles of authority within the organized church, asserting themselves as the custodians of the "true faith." This institutionalization marked a departure from the earlier ethos of communal brotherhood and spiritual exploration that characterized early Christian communities.

Elaine Pagels highlights a critical perspective on this development, particularly through the lens of Gnostic thought. Gnosticism, including the followers of Valentinus, challenged the conventional interpretation of apostolic teachings and the authority vested in church officials. While some Gnostic groups did not fundamentally oppose the roles of priests and bishops, they viewed the church's teachings and hierarchy as insufficient for those who had attained gnosis – a profound, experiential knowledge of the divine.

In the Gnostic view, gnosis transcended the authority of the church's hierarchy. Gnosis offered a theological justification for individuals to question and even resist obedience to bishops and priests. Gnostics saw these church leaders as earthly representatives of the demiurge, the lower deity responsible for the material world. This perception detached the gnostic from the authoritative control of the church officials, as the initiate believed they had been "redeemed" from the limitations of the material world and its rulers.

According to Tertullian, "Today one man is bishop and tomorrow another; the person who is a deacon today, tomorrow is a reader; the one who is a priest is a layman tomorrow. For even on the laity they impose the functions of priesthood." ( Tertullian Against the Valentinians 1) He goes on to relate that even women could take the role of bishop, much to his horror.

Einar Thomassen's insights shed light on the organization of the Valentinian church, providing a deeper understanding of the movement's distinct approach to hierarchy and leadership. Valentinian congregations convened on Sundays, engaging in liturgical practices that fostered a high level of member participation. This participatory ethos was reflected in the rotational nature of liturgical tasks, allowing different members, regardless of their status, to assume different roles. Tertullian's commentary, cited in Thomassen's work, emphasizes the fluidity of roles within Valentinian communities, where a person could transition from being a bishop one day to a layman or a reader the next. Even women could take on leadership roles, illustrating the movement's disregard for traditional gender limitations.

The Valentinian perspective, as elucidated by Pagels and Thomassen, challenges the prevailing orthodox hierarchy by promoting a more dynamic and inclusive approach to leadership. The Valentinians' emphasis on gnosis, personal transformation, and the autonomy of individual experience positions them in stark contrast to the institutionalized structure of the broader Christian church. This divergence speaks to the diverse currents of thought within early Christianity and the multiplicity of interpretations that shaped the evolving religious landscape.

In conclusion, the evolution of Christian authority from early communal brotherhood to an institutional hierarchy marked a significant shift in the early Christian movement. Gnostic thought, particularly exemplified by Valentinianism, offered a unique perspective that questioned the ultimate authority of bishops and priests, emphasizing individual experience and gnosis as sources of spiritual insight. Valentinian congregations, with their participatory liturgical practices and fluid leadership roles, presented an alternative model that challenged the orthodox ecclesiastical structure. These diverse interpretations reflect the rich tapestry of early Christian thought, with Valentinianism standing as a testament to the dynamic evolution of religious authority and practice.
The Jew Priesthood in Gnostic Gospels Pharisees, Sadducees, and the Priesthood: Unraveling Religious Dynamics
The religious and social landscape of ancient Judea was marked by intricate dynamics among various Jewish sects and groups. Among these, the Pharisees and Sadducees held distinct roles and perspectives, often reflecting the broader social and religious tensions of their time. Their interactions with the concept of priesthood provide valuable insights into the intricate tapestry of religious practices and beliefs during this era.

The Pharisees: A Voice of the People

The Pharisees emerged as a prominent Jewish religious party known for their adherence to religious traditions and interpretations of the Law. Their name is derived from the Hebrew word "perushim," meaning "separatists" or "devoted ones." Josephus, a Jewish historian, noted that the Pharisees garnered substantial support and goodwill from the common people. They emphasized personal piety, the observance of ritual purity, and the study of the Law.

In the Gospel of Thomas and the Apocryphon of John, references to the Pharisees underscore their presence as a religious and social force during the time of Jesus. These references provide glimpses into the interactions between Jesus and the religious authorities of his day, including the Pharisees.

The Sadducees: Guardians of Priestly Privileges

Contrasting the popular influence of the Pharisees were the Sadducees, an elite and aristocratic Jewish sect. The Sadducees were closely associated with the priestly class and controlled the Temple in Jerusalem. Their authority was rooted in the priestly privileges established since the time of Solomon, with Zadok, their ancestor, officiating as High Priest.

The word priest is used in the gospel of Philip in relation to the Jewish priesthood:

If some are in the tribe of the priesthood, these shall be permitted to enter within the veil (of the Temple) with the High Priest. Therefore the veil was not torn at the top only, else it would have been opened only for those who are above; nor was it torn at the bottom only, else it would have been revealed only to those who are below. But rather it was torn from the top to the bottom. Those who are above opened to us who are below, in order that we shall enter into the secret of the truth. (Gospel of Philip)


The Gospel of Philip and the Second Apocalypse of James evoke the imagery of the priesthood, particularly in relation to the inner sanctum of the Temple. The Gospel of Philip uses the concept of the veil torn from top to bottom as a metaphorical representation of a revelation accessible to both those "above" and "below." This imagery invokes a connection between the priesthood and divine revelation.


The Gospel of Philip employs this symbolism to highlight the transformative nature of Christ's redemptive work. By tearing the veil, Christ is portrayed as opening a direct pathway to divine revelation and spiritual communion for all believers, irrespective of their position "above" or "below." This concept aligns with the notion of the priesthood of all believers, wherein each individual has direct access to God's presence without the need for hierarchical intermediaries.


This shift in access to divine revelation is integral to understanding the teachings of Christ and the implications of his sacrifice. The torn veil signifies the dismantling of the exclusive priestly role in mediating between God and humanity. Instead, Christ himself becomes the ultimate High Priest, granting believers immediate and unrestricted access to the mysteries of God.


In this new paradigm, the veil's tearing becomes a metaphorical representation of the removal of spiritual barriers, inviting believers into a deeper relationship with God. The concept of the veil being torn underscores the transformational nature of Christ's ministry, which emphasizes direct communion, divine knowledge, and personal revelation for all who follow his teachings.


The Role of Priests and Scribes


In the Second Apocalypse of James, the figure of Mareim, identified as a priest and scribe, gains prominence as the recorder of the words of James the Just. This sheds light on the role of scribes and priests in preserving and transmitting religious teachings. The interactions and discussions among these figures provide insight into the religious debates and dialogues of their time.


A Complex Tapestry of Beliefs and Practices


The references to Pharisees, Sadducees, priests, and scribes in ancient texts reflect the complexity of religious beliefs and practices during the period. These interactions highlight the diverse perspectives that shaped the religious landscape of the time of Jesus and the early Christian era.


While the concept of the priesthood was deeply intertwined with the Temple and its rituals, the emergence of Christianity brought about a significant paradigm shift. The role of Christ as the ultimate High Priest, as expounded in the New Testament, transformed the understanding of priesthood and mediation. As a result, the hierarchical priestly system gave way to the priesthood of all believers, emphasizing direct access to God through Christ.
Priest or Holy Man
114 The priest is completely holy, down to his very body. For if he has taken the bread, he will consecrate it. Or the cup or anything else that he gets, he will consecrate. Then how will he not consecrate the body also?

In the Coptic the word "priest" is not used, the word used is a "holy man" or a "saint" it is a dishonest translation to use the word "priest" it changes the meaning of the text. The Valentinians did not have a priesthood.

The correct word to be used is "holy man" or "saint" this is seen from the translations by Thomas Paterson Brown and R. McL. Wilson:

The holy man is holy altogether, down to his body. For if he has received the bread he .will make it holy, or the cup, or anything else that he receives, purifying them. And how will he not purify the body also? (Gospel of Philip R. McL. Wilson Translation)

The ancient texts of Gnosticism hold within their verses a treasure trove of insights into the nature of existence, the divine, and the human experience. Yet, like any ancient wisdom, the meanings of these texts can be elusive, requiring careful consideration and accurate translation. Among these texts, one verse has been a source of intrigue and contemplation – a passage that mentions the term "priest" in the context of consecration and holiness. However, as we delve deeper into the historical context and linguistic nuances, it becomes evident that the term "priest" has been inaccurately attributed, casting a shadow on the true essence of the Valentinian perspective.

Diverging Paths: The Misinterpretation of "Priest"

The verse in question reads: "The priest is completely holy, down to his very body. For if he has taken the bread, he will consecrate it. Or the cup or anything else that he gets, he will consecrate. Then how will he not consecrate the body also?" At first glance, the term "priest" appears to align with established religious conceptions, conjuring images of intermediaries between the divine and humanity. Yet, within the intricate tapestry of Gnostic thought, a different truth beckons to be uncovered.

The key to unraveling this mystery lies within the Coptic language itself. A careful examination reveals that the word "priest" is conspicuously absent, replaced instead by the terms "holy man" or "saint." This linguistic shift is far from arbitrary; it is a conscious choice that resonates more harmoniously with the essence of Gnostic philosophy. To employ the term "priest" in translation is to introduce an unintended distortion, altering the true intention of the text and veiling the Valentinian perspective.

Rediscovering Authenticity: The Gnostic Path of Personal Holiness

In essence, the Valentinian tradition did not adhere to the conventional concept of priesthood. It sought to illuminate the individual's innate capacity for direct spiritual connection and personal transformation. The translations by Thomas Paterson Brown and R. McL. Wilson offer a glimpse into this profound truth, articulating that the holy man, in the purity of his being, possesses the power to sanctify elements and purify his own body. This understanding reaffirms the Gnostic belief in the inherent potential of every individual to channel divine energy and consecrate the mundane, transcending the need for a priestly intermediary.

The Historical Context: Valentinian Congregations and Autonomy

Delving further into the historical context, the words of Tertullian provide a crucial perspective. He astutely notes, "Today one man is bishop and tomorrow another; the person who is a deacon today, tomorrow is a reader; the one who is a priest is a layman tomorrow. For even on the laity they impose the functions of priesthood." This observation unveils a fundamental truth about Valentinian congregations – they were structured autonomously, devoid of a rigid priestly hierarchy.

This autonomy underscores the essence of Gnostic philosophy, which champions the direct relationship between the individual and the divine. The absence of a fixed priestly class allows each seeker to engage with the spiritual journey uniquely, unencumbered by external intermediaries.
Some Gnostic texts refer to the Catholic Priesthood:


The Gospel of Judas


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


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


The Apcapsel of Peter

And as he was saying these things, I saw the priests and the people running up to us with stones, as if they would kill us; and I was afraid that we were going to die.
And he said to me, "Peter, I have told you many times that they are blind ones who have no guide.
If you want to know their blindness, put your hands upon (your) eyes - your robe - and say what you see."
But when I had done it, I did not see anything. I said "No one sees (this way)."
Again he told me, "Do it again."
And there came in me fear with joy, for I saw a new light greater than the light of day. Then it
came down upon the Savior. And I told him about those things which I saw.
And he said to me again, "Lift up your hands and listen to what the priests and the people are
saying."
And I listened to the priests as they sat with the scribes. The multitudes were shouting with their voice.
When he heard these things from me he said to me, "Prick up your ears and listen to the things they are saying."
And I listened again, "As you sit, they are praising you".
And when I said these things, the Savior said, "I have told you that these (people) are blind and deaf. Now then, listen to the things which they are telling you in a mystery, and guard them, Do not tell them to the sons of this age. For they shall blaspheme you in these ages since they are ignorant of you, but they will praise you in knowledge." (The Apcapsel of Peter)


The Gnostic Critique of the Catholic Priesthood: Insights from Ancient Texts


Gnostic texts from the early centuries of Christianity provide a fascinating glimpse into the movement's perspectives on the established Catholic priesthood. These texts, such as "The Gospel of Judas" and "The Apocapsel of Peter," offer a critical and challenging view of the religious authorities of their time. By examining these texts, we can gain insights into the Gnostic critique of the Catholic priesthood and its hierarchical structure.


"The Gospel of Judas" presents a vivid description of a temple vision in which the disciples witness a scene with priests performing various ritualistic acts. The text portrays the priests as individuals who engage in questionable practices, including sacrifices, immoral behavior, and a range of sins. This depiction serves to highlight the perceived corruption and moral deficiencies within the priesthood.


The character of Jesus in "The Gospel of Judas" responds to the disciples' observations by revealing a deeper, allegorical interpretation of the vision. Jesus suggests that the priests' actions are symbolic of the broader spiritual condition of humanity. He identifies the priests with the flawed, earthly rulers and powers who mislead and deceive. This interpretation reflects the Gnostic belief in the material world's fallen nature and the influence of lower, ignorant deities.


Furthermore, the passage indicates that those with true gnosis – a profound spiritual knowledge – transcend the authority of the priests and their earthly rituals. Gnostics are encouraged to rise above the limitations imposed by the priests' teachings and practices, embodying a more authentic and spiritual understanding of their existence.


"The Apocapsel of Peter" similarly critiques the spiritual blindness and ignorance of the religious authorities. The text describes a scene where Peter, a disciple of Jesus, is shown the people's response to the Savior's teachings. The priests and multitudes react with hostility and praise, reflecting the dual nature of human perception. The Savior's response indicates that these authorities are "blind and deaf," incapable of comprehending the deeper truths he imparts.


This Gnostic critique of the Catholic priesthood can be understood in several ways:


Corruption and Deception: Gnostic texts suggest that the priesthood is tainted by corruption, moral compromise, and misguided practices. This aligns with the Gnostic belief in the material world's inherent flaws and the influence of deceptive cosmic powers.


Hierarchy and Control: The Gnostic critique challenges the hierarchical authority of the priests, asserting that those with true gnosis are beyond their control. This undermines the conventional idea of priests as mediators between humanity and the divine.


Spiritual Blindness: Gnosticism emphasizes the importance of inner spiritual awakening and knowledge. The priesthood, as depicted in these texts, is characterized by spiritual blindness, ignorance, and a lack of true understanding.


Transcendence and Authenticity: Gnostic texts encourage believers to rise above the limitations imposed by external religious authorities and rituals, seeking a more direct and authentic connection to the divine.

In conclusion, Gnostic texts such as "The Gospel of Judas" and "The Apocapsel of Peter" offer a unique perspective on the Catholic priesthood and its role within the broader context of spirituality. These texts highlight concerns about corruption, spiritual blindness, and the limitations of hierarchical authority. The Gnostic critique underscores the movement's emphasis on personal gnosis, inner transformation, and a deeper understanding of the mysteries of existence.


The Priesthood of the New Covenant

On Pentecost day of the year 33 C.E., the Law covenant came to an end and the “better covenant,” the new covenant, was inaugurated. (Heb 8:6-9) On that day God made manifest this change by the outpouring of holy spirit. The apostle Peter then explained to the Jews present from many nations that their only salvation now lay in repentance and acceptance of Jesus Christ. (Ac 2; Heb 2:1-4) Later, Peter spoke of the Jewish builders rejecting Jesus Christ as the cornerstone and then said to Christians: “But you are ‘a chosen race, a royal priesthood, a holy nation, a people for special possession.’”—1Pe 2:7-9. (Watchtower)


Peter explained also that the new priesthood is “a spiritual house for the purpose of a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” (1Pe 2:5) Jesus Christ is their great High Priest, and they, like Aaron’s sons, make up the underpriesthood. (Heb 3:1; 8:1) Yet, different from the Aaronic priesthood, which had no part in kingship, kingship and priesthood are combined in this “royal priesthood” of Christ and his joint heirs. (Watchtower)
Wisdom summons you in her goodness, saying, "Come to Me, all of you, O foolish ones, that you may receive a gift, the understanding which is good and excellent. I am giving to you a high-priestly garment which is woven from every (kind of) wisdom." What else is evil death except ignorance? What else is evil darkness except familiarity with forgetfulness? Cast your anxiety upon God alone. Do not become desirous of gold and silver, which are profitless, but clothe yourself with wisdom like a robe; put knowledge on yourself like a crown, and be seated upon a throne of perception. For these are yours, and you will receive them again on high another time. (The Teachings of Silvanus)


In the Teachings of Silvanus from the Nag Hammadi Library we find the author speaking about a "high-priestly garment" which is "woven from every kind of wisdom."

Let Christ alone enter your world, and let him bring to naught all powers which have come upon you. Let him enter the temple which is within you, so that he may cast out all the merchants. Let him dwell in the temple which is within you, and may you become for him a priest and a Levite, entering in purity. (The Teachings of Silvanus)




Revelation 7:7 12,000 from the tribe of Levi,


In the list of 12 tribes in Revelation 7 Joseph replaces Ephraim, suggesting that it is the Israel of God (Gal. 6:16), and not natural Israel, to which reference is made. Levi is listed as possessing a tribal inheritance whereas under the Law he had none, suggesting that the Melchizedek priesthood has replaced the Levitical (Ezek. 44:15; Rev. 5;9-10).


The Temple, the naos, only priests could lawfully enter. Both the individual believer (1 Cor. 6:19), as well as

the Ecclesia (Eph. 2:21; 1 Cor. 3:16-17; 2 Cor. 6:16) are treated as the Temple, or naos.In the Valentinian Exposition from the Nag Hammadi Library Jesus is the "true High Priest" and "the one who has the authority to enter the Holies of Holies"

When he willed, the First Father revealed himself in him. Since, after all, because of him the revelation is available to the All, I for my part call the All 'the desire of the All'. And he took such a thought concerning the All - I for my part call the thought 'Monogenes'. For now God has brought Truth, the one who glorifies the Root of the All. Thus it is he who revealed himself in Monogenes, and in him he revealed the Ineffable One [...] the Truth. They saw him dwelling in the Monad and in the Dyad and in the Tetrad. He first brought forth Monogenes and Limit. And Limit is the separator of the All and the confirmation of the All, since they are [...] the hundred [...]. He is the Mind [...] the Son. He is completely ineffable to the All, and he is the confirmation and the hypostasis of the All, the silent veil, the true High Priest, the one who has the authority to enter the Holies of Holies, revealing the glory of the Aeons and bringing forth the abundance to <fragrance>. The East [...] that is in Him. He is the one who revealed himself as the primal sanctuary and the treasury of the All. And he encompassed the All, he who is higher than the All. (A Valentinian Exposition)
According to Herakleon, the Fullness is "the Holy of Holies, into which only the High-Priest enters, into which the spiritual go" (Herakleon Fragment 13). The Gospel of Philip links the opening provided by Christ with the tearing of the veil at the time of Jesus' death (Matthew 27:51). According to Philip,

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










It's evident from the statements and discussions you've provided that there is a wide range of opinions and perspectives within the realm of modern Gnosticism. This diversity reflects the complexity of Gnostic thought and its interpretation in contemporary times. Here are some key points that emerge from these statements:

Diversity and Misconceptions: Many individuals express concerns about the authenticity of modern Gnosticism and the presence of individuals who may not fully understand or represent its core principles. Misconceptions about Gnosticism's true nature, practices, and teachings appear to be prevalent, and some feel that certain groups or individuals may be distorting Gnostic ideas for various purposes.


Variety of Paths: The statements suggest that there are various interpretations and practices within modern Gnostic circles. Some individuals highlight the diverse array of groups, teachers, and teachings that claim the Gnostic label. This variety often leads to debates and disagreements about what constitutes true Gnosticism.


Relationship with Established Religions: The discussions often touch upon the relationship between Gnosticism and established religions, particularly Roman Catholicism. Some express reservations about the overlap between Gnostic and Catholic practices, while others emphasize the distinctiveness of Gnostic thought and its departure from traditional religious norms.


Skepticism of Leaders and Teachers: There seems to be skepticism toward certain Gnostic leaders, teachers, and figures. Some express concerns about potential motivations, commercialization, and the genuineness of their teachings. Critical examination of leaders and their teachings is encouraged to ensure a sincere and accurate understanding of Gnostic principles.


Individual Exploration and Self-Knowledge: Many emphasize the importance of self-knowledge, personal exploration, and direct experience as central to Gnostic practice. The notion that Gnosis is about understanding and connecting with higher truths through individual experience is emphasized by various individuals.


Rejection of Traditional Structures: Some express skepticism toward the need for traditional religious structures, such as priests or intermediaries. The idea that personal gnosis negates the need for external authority is a recurring theme in the discussions.


Positive Potential of Gnosis: Despite differing viewpoints, there is an acknowledgment of the transformative potential of Gnostic insights. Some believe that Gnosis has the power to bring about positive change, both individually and collectively, by illuminating higher truths and breaking away from societal norms.

In conclusion, these statements illustrate the complexity and diversity within modern Gnostic circles. While some individuals express concerns about the authenticity and motivations of certain groups or figures, others highlight the potential for positive transformation through genuine Gnostic exploration. The discussions underscore the importance of critical thinking, discernment, and a nuanced understanding of Gnostic principles in navigating this spiritual terrain.

Monday 2 October 2023

The Concept of the Divine Autogenes John 1:18

The Concept of the Divine Autogenes






Sethian Gnosticism consists of the following elements: “a focus on Seth as a Savior figure and spiritual ancestor of the Gnostic elect; a primal divine triad of an ineffable Father, a Mother called Barbelo, and Son referred to as Autogenes; four emanated luminaries named Harmozel, Oroaiel, Daveithe, and Eleleth and other superterrestial beings related to them; a salvation history thought of as three descents of the Savior, or three critical periods marked by flood, fire, and final judgement; and rituals of baptism and ascent.”

1 In [the] beginning the Word was, and the Word was with God, and the Word was a god
2 This one was in [the] beginning with God. 
3 All things came into existence through him, and apart from him not even one thing came into existence.

God’s firstborn Son called “a god,” “the only-begotten god” as the most manuscripts of John 1:18 call him.

John 1:18 No man has seen God at any time; the only-begotten god who is in the bosom [position] with the Father is the one that has explained him.

The phrase monogenes´ theos´ rendered in a few translations as “God only begotten" could be understood as a reference to the Autogenes the self-begotten Christ or self-originate Son, an Only Begotten God, The One existing within the bosom of the Father.


And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo for they had come into being because of her. (The Apocryphon of John)

7 And It gazed into Barbelo in the pure light which surrounds the in­visible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was [not] equal to Its greatness. This one was only-begotten of the Mother‑Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light. (The Apocryphon of John)

And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit. The divine Autogenes, the Christ, (is) that one who honored It with a mighty voice. He appeared through the Pronoia. And the invisible virginal Spirit placed Autogenes as true god over the All Nand It subjected to him all authority and the truth which dwells in It so that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it. (The Apocryphon of John)

Autogenes. One word.

Autogenes, begotten, Divine Child, Pure Light, Light of the World, Logos (John 1:3)

The "Only begotten" Greek Monogenes; The Monogenes or the "Only begotten" is the Autogenes and Logos


Greek: 'Self-begotten,' 'Self-made' ... Also called ‘self-originate’ so 'autogenes' is Greek for "self-generated"


The Coptic Gnostic Library. Autogenes II/1: 7, 11, 16, 20, 24, 33; 8, 21, 23, 26, 28, 31; 9, 1, 10;
III/2:41, 5; 49, 17; 50, 19, 22; 52, 8, 16; 53, 13; 55, 5; 57, 26; 62, 26; 65, 13; 68, 16;
IX/2: 28,6;
XI/3 :46, 11; 51, 26; 58,12
 - (see also Self-begotten One

Autogenes is the third aeon in the tretractys or tetrad (a group of 10 aeons). Again according to the Barbeloite theology. Autogenes is the father-mother-son. (Tomas Kindahl)

The One as ‘unbegotten’ and ‘self-begotten’: “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones. Thou art he who is. Therefore thou hast revealed those who really are.” (Three Steles of Seth)

- The One as self-begotten: “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.” (Gospel of the Egyptians)

- The expression ‘self-begotten’ (or ‘self-originate’) is often left in the ancient Greek form, as ‘Autogenes’.

- The One as self-begotten Autogenes: “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing...” (Gospel of the Egyptians)

From the Ennoia/Barbelo/Five-Aeon/Ten-Aeon there emanates a further Divinity, referred to as Autogenes, meaning "Self-Begotten" or "Self-Born". 


In Gospel to the Egyptians it is equated with the Logos. In Allogenes we see this as one of the three aspects of the Barbelo

It is described as the "only-begotten one of the Mother-Father" and "of the Father, the pure Light" [Nag Hammadi Library, Apocryphon of John, p.102].

On the one hand this emanation is called "Autogenes", "Self-begotten", yet on the other it is described as being "begotten" by, or the "only-begotten" of, the Mother-Father.


Autogenes also contains the Son of Man and sometimes also Man.

7. THE SON AS AUTOGENES, SELF-BEGOTTEN, ONLY-BEGOTTEN, FIRST-BEGOTTEN

Ode 32

  1. To the blessed ones the joy is from their heart, and light from Him who dwells in them;
  2. And the Word of truth who is self-originate,
  3. Because He has been strengthened by the Holy Power of the Most High; and He is unshaken for ever and ever.
    Hallelujah.
Ode 32:2 lit. "existed (or, was) from His soul" Comp. Jn 5:26 "For as the Father hath life in himself, even so gave he to the Son to have life in himself." The Ode, by immediately adding "for He is strengthened by the holy power of the Most High," appears to imply that the "self-existence" of the Son of Truth is from the Father.

- Although the One is referred to above as ‘self-begotten’, usually the term Autogenes describes the Son (who is either the Word, the saviour Seth or the Christ). The Autogenes often appears in Sethian Gnostic texts.

- In the Apocryphon of John and the Gospel of the Egyptians, the Autogenes begets or is begotten together with the Four Lights.

- Christ the Son as Autogenes: “Because of the word, Christ the divine Autogenes created everything...” “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (Apocryphon of John)

- The saviour Seth results from the combination of the Logos, Autogenes and Adamas: “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (Gospel of the Egyptians)

I suspect the Barbeloites directly imported this from Christianity around 150 AD. Autogenes is said to hover over the ground in the heaven Domedon Doxomedon. (My source here is as usual April D DeConick). When comparing Autogenes with other Gnosticism it appears that Autogenes counterparts the Second Man in the Ophite theology. I have made no extensive comparison work regarding Autogenes, so that's about what I know here. (Tomas Kindahl)

Daveithai, He is the Father of The Elect, this is Sethian, Sophia-Wisdom is within Eleleth, so that would make The Elect completely outside of the powers of the Sophia-Wisdom. Though Sophia-Wisdom would be engage in initiating and conducting The Elect awakening in the domain of the Eleleth. 
(Tomas Kindahl)

Thanks to Tomas Kindahl

Thursday 28 September 2023

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!

Wednesday 15 April 2020

Sige-Ennoia The Silent Thought The Mother of All Life

Sige-Ennoia The Silent Thought 
The Mother of all life



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 honored 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.

This source of all being is the Bythos (masculine) The Monad or the One in which dwells an inner female principle, known as Ennoia ("thought, intent", Greek ἔννοια), Charis ("grace", Greek χάρις), or Sige ("silence", Greek σιγή).



Sige-Ennoia is the "Silent Thought" the Mother of all life another name for Sige-Ennoia is Sophia she  is "the mother" or "the mother of the living." (Epiph. Haer. 26, 10)
The Mother of all life is: " Sige-Ennoia " , 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 Sige-Ennoia is the life, giving life to the disobedient.


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



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


Again, she that marries is clean, and the whore is unclean, forgetting the" Sige-Ennoia " 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 " Sige-Ennoia ", after all she is the life, giving life, in us!



First Thought who is Barbelo

First Thought who is Barbelo




Reading from The Apocryphon of John:

And [Its thinking became a] thing. And she who ap[pea]red in Its presence in [the lu]min[escence of] Its light was revealed. She is the first [power who came into] being before them a[ll.. She appeared] from Its thought, [the Pronoia of the All], her light [. . .] light, the [perfect] power, that is, [the image of the perfect invisible vir­ginal Spirit, [the first po]wer, the glory of Barbelo, the glory which is perfect in the aeons, the glory of the revelation.
[She] glorified the virginal Spirit and praised It since she had ap­peared because of It. That one is the first Thought (Protennoia) of Its image. She became a womb for the All because she is prior to them all, the Mother-Father, the first Human, the holy Spirit, the triple male, the triple power, the triple named androgyne, and the eter­nal aeon among the invisible ones, and the first to come forth.

Barbelo asked the invisible virgin spirit to give her foreknowledge, and the spirit consented. When the spirit consented, foreknowledge appeared and stood by forethought. This is the one who came from the thought of the invisible virgin spirit.  Foreknowledge glorified the spirit and the spirit’s perfect power, Barbelo, for because of her, foreknowledge had come into being.
She asked again to be given incorruptibility, and the spirit consented. When the spirit consented, incorruptibility appeared and stood by thought and foreknowledge. Incorruptibility glorified the invisible one and Barbelo. Because of her they had come into being.
Barbelo asked to be given life eternal, and the invisible spirit consented. When the spirit consented, life eternal appeared, and they stood together and glorified the invisible spirit and Barbelo. Because of her they had come into being.
She asked again to be given truth, and the invisible spirit consented. Truth appeared, and they stood together and glorified the good invisible spirit and its Barbelo. Because of her they had come into being. (The Apocryphon of John - The Secret Revelation of John)

Gnostic teacher says 

The Lord and I sat together this night and he said to me, " Remind your brothers and Sisters of what I have told before this day " .

My Brethren I was as a child before the lord this night hear what he has reminded me to tell to you.

In this passage......... Genesis 1:26 ►............Jubilee Bible 2000
And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea and over the fowl of the air and over the beasts and over all the earth and over every serpent that moves upon the earth.

When the chief ruler of this world said this to his associates, he thought that he was saying this under his own authority and with his own power, for he did not know of " First Thought " who is " " Barbelo " .

he nor his associates knew of barbelo nor did they know where the thought came from, that they should create mankind in their image and after their likeness.

This is what Barbelo said to their chief in thought form, " you and your fellows shall create a body for mankind, but create it after the likeness of him who is the visible image of the invisible father, from whom you and your fellows have taken your forms from,

For he also is the first born son of first man of whom I am! You shall call these forms mankind, for the souls that shall inhabit these forms shall be of me who is first man, for they are of my kind.

It is they who have been given authority over all things of matter, of light and matter mixed and light beings, they have authority over all the beings that dwell in the realms of the waters above the realms of matter and of the earth, they have authority over all the beings of the air which are those beings that are of light and matter mixed, they have authority over all beings of spirit realms that walks upon the earth that mankind shall inherit even the creatures that creeps upon the worlds of matter and light matter mixed.

Brethren when barbelo spoke this to their chief God he could not comprehend that which was spoken nor could he grasp hold of it's fullness, but only spoke that which pierced him, and that is what was written down by his scribe and that's what was given to Moses by him.

Again my brethren, this is what was spoken to me of our lord to remind you of, and I say to you that it is this authority you have even over the body of matter you dwell in, the hidden mystery of this text was not meant for the rulers of this world but for you to search out, all the mysteries of the Invisible Verginal Spirit, Self Conceived Father who is your Father, gave these mysteries to you as an inheritance to know him and from whom you came.

You are the likeness of your father, and your bodies are the forms that the rulers of this world have created, you are not your bodies, you are self perpetuating life giving life being, as your father is self life giving, learn of your origin and of the mysteries of the kingdom of light, this is the bread of life!

Who is Barbelo?

Thursday 22 August 2019

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