The Deity of Jesus in the Gospel of Thomas

The Deity of Jesus in the Gospel of Thomas

The Gospel of Thomas presents a profound and complex understanding of Jesus, one that does not rely on later theological constructions but instead expresses his identity through sayings, paradoxes, and mystical insight. Within this text, Jesus is not described through a doctrine of three persons, nor is he portrayed as eternally pre-existent in a philosophical sense. Rather, he is revealed as one who has been given authority, one who proceeds from the Father—the Undivided One—and one who, through obedience and unity, embodies divine fullness. This reflects an adoptionist framework in which Jesus becomes the Son through what he receives and manifests.

A key passage illustrating this is Saying 61:

“Jesus said: Two will recline on a couch.
One will die, the other will live.

Salome asked: Who are you?
You have taken a place on my couch as a stranger
and have eaten at my table.

Jesus said to Salome: I am he who comes
from the Undivided One.
I have been given that which belongs to my Father.

Salome replied: I am your student!

Jesus told her: That is why I say,
when you are unified, you are full of light.
When you are divided you are full of darkness.”

Here, Jesus identifies himself not as the Undivided One, but as one who “comes from” the Undivided One. This distinction is crucial. The Father is described as the source—undivided, singular, and absolute. Jesus, by contrast, is the one who has received “that which belongs to my Father.” His authority, power, and status are granted. This aligns with the idea of adoption: Jesus is elevated, chosen, and filled with what belongs to the Deity.

The emphasis on unity further clarifies this relationship. Jesus teaches that being “unified” results in light, while division results in darkness. This reflects not only a moral teaching but also an ontological one: unity with the Father brings participation in divine life. Jesus himself embodies this unity, and therefore becomes the bearer of light.

This same theme appears in Saying 101:

“Jesus said, ‘Those who do not hate their [father] and their mother as I do cannot be [disciples] of me. And those who [do not] love their [father and] their mother as I do cannot be [disciples of] me. For my mother [. gave me death] but my true [mother] gave me life.’”

This passage distinguishes between two kinds of origin: one that gives death and one that gives life. Jesus acknowledges a natural, earthly source—his mother who “gave me death”—and a higher source, his “true mother,” who gave him life. This reflects the transformation from natural existence to divine life. Jesus is not inherently immortal; he receives life from a higher source. Again, this supports the understanding that his status is granted rather than inherent.

The Gospel of Thomas also presents a striking vision of Jesus’ presence within the world. Saying 30 declares:

“[Jesus says], ‘Where there are three gods, they are gods. And when one is all alone to himself, I am with him. Take up the stone, and there you will find me; split the wood, and I am there.’”

And similarly, Saying 77 states:

“Jesus said, ‘I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there.’”

These sayings express a form of divine presence that permeates the Natural World. Jesus is described as being present in wood, stone, and all things. However, this does not require that he is the original source of all existence in an absolute sense. Instead, it reflects his exalted state after being filled with the Father’s power. He becomes the medium through which the Deity’s presence is experienced.

This idea resonates with the statement:

“He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.”

The pattern is clear: descent, obedience, exaltation, and then fullness. Jesus descends into human existence, is given what belongs to the Father, and then ascends to a position where he “fills” all things. His omnipresence is not innate but achieved through this process. He becomes the vessel of divine fullness.

Saying 77 can also be understood in an interpretive, revelatory sense:

“It is I [the Word of God] who am the light [the Truth] which is above them all [the world’s luminaries]. It is I who am the All… From Me did the All come forth… Split a piece of wood, and I am there. Lift up the stone, and you will find Me there.”

This expands the meaning of Jesus’ presence. He is not merely physically present in objects but is revealed through understanding, interpretation, and insight. The references to wood and stone can be seen as symbols of written teachings—the New and Old Testaments—through which the Word is discerned. Jesus becomes the interpretive key, the one through whom all things are understood.

Thus, the “deity” of Jesus in the Gospel of Thomas is not based on an equality of essence with the Father, nor on a division of persons within a single being. Instead, it is based on participation, reception, and unity. The Father remains the Undivided One—the ultimate source. Jesus is the one who comes from that source, receives its fullness, and manifests it completely.

The consistent pattern across these sayings is clear:

Jesus comes from the Undivided One.

He is given what belongs to the Father.

He embodies light through unity.

He fills all things after receiving authority.

This understanding preserves the supremacy of the Deity as the source of all, while recognizing Jesus as the one who has been chosen, filled, and exalted. His identity is not that of the Undivided One Himself, but of the one who perfectly reflects Him.

This framework preserves the supremacy of the Father while explaining the exalted status of Jesus. He is divine not because he is the same being as the Father, but because he perfectly embodies what the Father has given him. His light is the Father’s light; his authority is the Father’s authority.

The sayings repeatedly emphasize transformation: from division to unity, from darkness to light, from death to life. Jesus is both the example and the means of this transformation. As he has received life from the “true mother,” so too his followers are called to receive life by becoming unified.

In this sense, the Gospel of Thomas presents a deeply relational and dynamic understanding of divine identity. Jesus becomes the Son through what he receives and manifests. His deity is functional, participatory, and revealed through unity with the Father.

The result is a vision of Jesus who permeates all things, not as an abstract metaphysical principle, but as one who has been exalted to fill all things. He is found in wood and stone, in teaching and understanding, in unity and light. And yet, above him remains the Undivided One—the source from whom all things, including Jesus himself, ultimately come.

The Deity of Jesus in the Gospel of Thomas

30) [Jesus sa]ys, "[Wh]ere there are three gods, they are gods. And when one is all alone to himself, I am with him. Take up the stone, and there you will find me; split the wood, and I am there."

77. Jesus said, "I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there."

Hebrews 10 He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) 

Jesus now permeates all things, such as pieces of wood and stones and animals, even the most insignificant.

Saying 30 to indicate that Jesus is present with his disciples, or with one disciple. The meaning is approximately the same: Jesus is everywhere." 


77) Yahushua said, "It is I [the Word of God] who am the light [the Truth] which is above them all [the worlds luminaries]. It is I who am the All [for nothing came into being until the Word came forth in the beginning - "Let there be light"]. From Me [the Word, the light] did [knowledge of the] the All come forth [His Word passed through His prophets since the first Adam until Messiah (the Old Testament - stone tablets)], and unto Me did the All extend [through the New Testament (parchments)]. Split [discern both the lower/outward (fleshly) meaning and the upward/inward (spiritual) meaning] a piece of wood [the New Testament], and I am there. Lift up [examine, elevate, accept, proclaim how it points to the advent of Messiah] the stone [the Old Testament], and you will find Me there [for "In the beginning was the Word"]."

EPINOIA (After-Thought)

Epinoia is a crucial aspect of Gnostic cosmology, representing the Father’s After-thought. In the Gnostic system, she is a form of Ennoia, the Father’s thought, and operates as a corrective, awakening, and formative principle within creation. While Pronoia or Protonoia (Forethought/First Thought) emanates early to establish the Upper Aeons, Epinoia appears later to rectify mistakes and restore knowledge that has been obscured or forgotten. Her activity spans both the higher and lower realms, and her interventions are central to the stories of Adam, Eve, and Yaltabaoth.

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1. Epinoia in General

Epinoia is fundamentally a manifestation of Ennoia (the Thought of the Father). Ennoia manifests in multiple forms to fulfill different functions within creation:

• Pronoia – Forethought, establishing the order of the cosmos and guiding beings toward alignment with the Father.

• Protonoia – First Thought, the initial emanation of Ennoia, forming the womb of all aeons.

• Epinoia – After-thought, appearing later in creation to rectify faults and awaken hidden knowledge.

As such, Epinoia is both reflective and active. She intervenes after certain events to correct errors, awaken consciousness, and reintroduce the hidden gnosis to those who have fallen into ignorance or forgetfulness.

In the Apocryphon of John, her role is described as appearing “fairly late in the creation” to rectify faults. She is responsible for awakening Adam and other souls from the ignorance introduced by Yaltabaoth and the Lower Aeons.

Yet Epinoia is paradoxically involved in the very generation of Yaltabaoth. While she aims to awaken, she is also the source of creative activity that produces the lower powers:

“And the Sophia of the Epinoia (...) wanted to bring forth a likeness out of herself without the consent of the Spirit (...) And she brought forth.” (Apocryphon of John)

Thus, she embodies both error and correction: her unintended act gives rise to ignorance, while her subsequent intervention restores awareness and gnosis.

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2. Epinoia the Awakener

Epinoia’s principal function is that of awakener. She is a consciousness that dwells within every power, angel, demon, and material soul, working to awaken the dormant knowledge of the One:

“I am the life of my Epinoia that dwells within every Power and every eternal movement, and (in) invisible Lights and within the Archons and Angels and Demons, and every soul dwelling in Tartaros, and (in) every material soul. I dwell in those who came to be. I move in everyone and I delve into them all. I walk uprightly, and those who sleep, I awaken. And I am the sight of those who dwell in sleep.” (Trimorphic Protennoia)

This passage from Trimorphic Protennoia reveals several key aspects of her role:

1. Universal Presence – Epinoia is present in both upper and lower realms, in powers both good and malevolent.

2. Awakening Function – She awakens those who are asleep, metaphorically speaking, in ignorance or forgetfulness of their origin in the One.

3. Restorative Activity – Her presence restores hidden gnosis, teaching souls their proper place and origin.

Epinoia’s activity ensures that the divine order, once disrupted by Yaltabaoth, can be restored. Her awakening function is not limited to higher beings; she operates within material and lower-level souls, emphasizing her universal salvific purpose.

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3. Epinoia as Sophia, the Mother of Yaltabaoth

While Epinoia awakens, she is also the source of Yaltabaoth, the creator of the Lower Aeons. In the Apocryphon of John, it is explicitly stated:

“And the Sophia of the Epinoia (...) wanted to bring forth a likeness out of herself without the consent of the Spirit (...) And she brought forth.” (Apocryphon of John)

This act introduces a duality in her character: her creative impulse, lacking consent, produces Yaltabaoth, who embodies ignorance and enforces forgetfulness. The creation of Yaltabaoth is mirrored in the Trimorphic Protennoia:

“And at that instant, his Light appeared, radiant, endowed with the Epinoia (...) and likewise immediately there appeared the great Demon (...) Yaltabaoth, he who had taken power; who had snatched it away from the innocent one (Sophia); who had earlier overpowered her who is the Light’s Epinoia who had descended, her from whom he had come forth from originally.” (Trimorphic Protennoia)

These passages demonstrate that the fault introduced by Epinoia is the origin of the lower powers’ dominion. Yet the same Epinoia later reappears to correct the consequences of this act, illustrating her dual role as both source of error and agent of restoration.

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4. Epinoia as Awakener in the Story of Adam and Eve

Epinoia’s restorative function is vividly illustrated in the narrative of Adam and Eve. After Yaltabaoth creates Adam, Epinoia is implanted within him to ensure that he retains knowledge of his higher origin and the gnosis necessary for ascent:

“And he (the Spirit) sent a helper to Adam, luminous Epinoia which comes out of him, who is called Life. And she assists the whole creature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent, (which is) the way he came down. And the luminous Epinoia was hidden in Adam, in order that the archons might not know her.” (Apocryphon of John)

Here, several important points are made about Epinoia’s function:

1. Hidden Presence – Epinoia is concealed within Adam to protect gnosis from the Archons.

2. Restorative Guidance – She restores Adam to his fullness, instructing him about both descent and ascent.

3. Active Participation – Epinoia actively engages with the soul, demonstrating her role as a divine guide rather than a passive principle.

Yaltabaoth, unaware of this hidden presence, attempts to separate the androgynous Adam into male and female. The Epinoia within Adam informs the creation of Eve:

“Then the Epinoia of the light hid herself in him (Adam). And the chief archon wanted to bring her out of (Adam...) He made another creature, in the form of a woman, according to the likeness of the Epinoia which had appeared to him. And he brought the part which he had taken from the power of the man (i.e. Epinoia) into the female creature.” (Apocryphon of John)

Through this act, the female aspect of humanity is created as a reflection of Epinoia. The presence of Epinoia ensures that even within the lower creation, a trace of divine gnosis remains.

Finally, Epinoia awakens Adam from ignorance when he sees Eve:

“And he (Adam) saw the woman beside him. And in that moment the luminous Epinoia appeared, and she lifted the veil which lay over his mind. And he became sober from the drunkenness of darkness.” (Apocryphon of John)

This moment illustrates Epinoia’s salvific function. By lifting the veil of forgetfulness, she restores Adam’s awareness of his origin in the Upper Aeons. Her intervention allows humanity to reclaim its connection with the divine source, despite the interference of Yaltabaoth and the Archons.

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5. Epinoia as Corrective Principle

Epinoia’s role extends beyond the individual awakening of Adam. She functions as a universal corrective principle in the Gnostic cosmos. The creation of Yaltabaoth and the Lower Aeons introduced disorder, ignorance, and suffering. Epinoia, as After-thought, reappears to re-establish alignment with the Father’s original design.

Her activity is therefore twofold:

1. Rectification of Ignorance – She restores hidden knowledge to those who have become lost in materiality or forgetfulness.

2. Correction of Faults – By guiding Adam and the Elect, she repairs the consequences of Yaltabaoth’s illegitimate creation, ensuring that gnosis remains accessible.

Through this dual activity, Epinoia embodies the cyclical logic of Gnostic cosmology: creation, error, and restoration are all part of a divine process. Even mistakes are opportunities for awakening, and even the lower powers are incorporated into the corrective process.

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6. Epinoia’s Relationship with Other Forms of Ennoia

Epinoia is integrally connected with Pronoia and Protonoia, forming a continuum of Ennoia’s activity across time and levels of creation. While Protonoia establishes the aeons and Pronoia guides forethought, Epinoia intervenes after events unfold to correct and awaken. In this sense, Epinoia is both dependent upon and independent from her antecedent forms:

“I am the life of my Epinoia that dwells within every Power and every eternal movement...” (Trimorphic Protennoia)

Here, Protennoia explicitly identifies Epinoia as one of her manifestations, demonstrating the continuity of the Father’s Thought across all stages of creation. Epinoia’s existence ensures that the creative process remains dynamic, self-correcting, and capable of sustaining gnosis.

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7. Epinoia and the Gnostic Goal of Salvation

The ultimate function of Epinoia is salvation through awakening. By instilling hidden knowledge, lifting veils of forgetfulness, and guiding souls toward their origin in the Upper Aeons, she fulfills a salvific role parallel to that of Pronoia and Protonoia. In this sense, Epinoia is a savior principle:

• She awakens those trapped in ignorance.

• She instructs souls in the path of ascent.

• She corrects the consequences of the Archons’ dominion.

The interplay of Epinoia with Adam and Eve exemplifies this salvific function. By restoring Adam’s awareness through Eve, she ensures the continuity of gnosis across generations. Her corrective and awakening activities thus constitute the operational framework of salvation in Gnostic thought.

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8. Conclusion

Epinoia, the Father’s After-thought, is a complex and dynamic principle within Gnostic cosmology. As a form of Ennoia, she is both derivative and independent, acting as the corrective and restorative force within creation. She:

1. Emerges after the initial act of creation to address faults introduced by Yaltabaoth.

2. Acts as an awakener, revealing hidden knowledge and lifting veils of forgetfulness.

3. Generates, inadvertently, the Lower Aeons, showing her dual role as both source of error and correction.

4. Guides Adam and Eve, ensuring that humanity retains knowledge of its origin and the path of ascent.

5. Operates universally, within every power, soul, and realm, maintaining alignment with the Father’s original plan.

Through her actions, Epinoia demonstrates that even after error and ignorance, the divine thought continues to correct, awaken, and guide. Her interventions restore gnosis, ensuring that knowledge of the One remains accessible, even within the lower and material realms. Epinoia embodies the continuity of the Father’s thought, the corrective potential of divine reflection, and the salvific promise inherent in Gnostic cosmology.

“I am the life of my Epinoia that dwells within every Power and every eternal movement, and (in) invisible Lights and within the Archons and Angels and Demons, and every soul dwelling in Tartaros, and (in) every material soul. I dwell in those who came to be. I move in everyone and I delve into them all. I walk uprightly, and those who sleep, I awaken. And I am the sight of those who dwell in sleep.” (Trimorphic Protennoia)

“And the Sophia of the Epinoia (...) wanted to bring forth a likeness out of herself without the consent of the Spirit (...) And she brought forth.” (Apocryphon of John)

“Then the Epinoia of the light hid herself in him (Adam). And the chief archon wanted to bring her out of (Adam...) He made another creature, in the form of a woman, according to the likeness of the Epinoia which had appeared to him. And he brought the part which he had taken from the power of the man (i.e. Epinoia) into the female creature.” (Apocryphon of John)

“And he (Adam) saw the woman beside him. And in that moment the luminous Epinoia appeared, and she lifted the veil which lay over his mind. And he became sober from the drunkenness of darkness.” (Apocryphon of John)

Epinoia, therefore, is a divine principle of rectification, awakening, and gnosis. She completes the cycle of creation by ensuring that the errors of Yaltabaoth and the Lower Aeons do not permanently sever the connection between humanity and the One. Through Epinoia, the After-thought, the Gnostic cosmos maintains its balance, offering a path for restoration, enlightenment, and the return of all things to their original source.

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ENNOIA (Thought)

ENNOIA (Thought)

The concept of Ennoia (Thought) stands at the centre of Gnostic cosmology and theology, particularly within texts such as the Apocryphon of John, the Trimorphic Protennoia, and the Thought of Norea. Ennoia is not merely an abstract idea but a foundational principle through which the One brings forth multiplicity while preserving unity. She is identified as the Thought of the Father, the first manifestation of reflection, and the generative source through which the structure of the aeons unfolds.

At its most basic level, Ennoia means “Thought.” However, in this theological framework, thought is not passive or internal in the modern sense. Thought is creative, productive, and substantial. The Father does not merely think; his thinking brings forth reality. Ennoia, therefore, is both the content of thought and the expression of that thought. She is what is thought, and at the same time, she is the means by which thought becomes manifest.

Ennoia is described as one of the principal names given to the Mother within the triadic structure of Father, Mother, and Son. This structure is not a division of separate beings but an unfolding of the One into relational expression. The Father is associated with mind or thinking (Nous), the Mother with thought (Ennoia), and the Son with the completion or expression of that thought. Together, they form a unified process of reflection.

The philosophical background of this idea is rooted in the concept often associated with Aristotle, expressed as Noesis Noeseos Noesis, commonly translated as “thought thinking itself,” but more precisely understood as “thinking a thought of itself thinking.” This formulation captures the reflexive nature of the One. In the beginning, the One turns inward and reflects upon itself. This act of reflection produces distinction without division.

From this act, a twofold extension emerges. The Father represents the act of thinking, while Ennoia represents the thought that is produced. These are not separate substances but two aspects of a single process. The emergence of the Son completes this reflection, forming a triadic structure in which thinking, thought, and expression are unified.

Through this process, multiplicity arises without fragmentation. The One does not lose its unity as it expands. Instead, each new level of existence reflects the One in a structured and ordered way. This reflection is described through the imagery of mirrors:

• Each being that comes into existence and “knows” the One becomes part of a reflective system

• These reflections are arranged like mirrors in sequence

• Each mirror reflects the One back to itself

These mirrors are called aeons. They are not independent entities but structured expressions of the One’s self-reflection. The imagery of “watery light” surrounding the One emphasizes the fluid and reflective nature of this process. Through each aeon, the One sees itself, not directly, but through mediated reflection.

Ennoia is among the first of these reflections. She appears alongside Nous (Mind) and the Son as one of the earliest manifestations within the aeonic structure. Her position as an early aeon highlights her importance: she is not a later development but foundational to the entire process of creation.

In the Thought of Norea, Ennoia is praised with a series of epithets that emphasize her elevated and luminous nature:

“Ennoia of the Light, dwelling in the heights above the (regions) below, Light dwelling in the heights, Voice of Truth.”

This description places Ennoia in the highest regions, above the lower levels of existence. She is associated with light and truth, indicating clarity, revelation, and purity. The repetition of “dwelling in the heights” reinforces her transcendence and pre-eminence.

Immediately following this, Nous is also described:

“Apright Nous, untouchable Logos, and ineffable Voice, incomprehensible Father!”

This parallel description shows the close relationship between Nous and Ennoia. Together, they form complementary aspects of the same reality—thinking and thought, mind and its content.

Ennoia does not remain static. She manifests in different forms, each emphasizing a different aspect of the Father’s thought. Among these forms are Pronoia (Forethought) and Protonoia (First Thought). These are not separate beings but expressions of Ennoia under different conditions.

The identification of Ennoia with Pronoia and Protonoia is made explicit in the Apocryphon of John:

“And his Thought (i.e. Thinking - Nous) performed a deed and she (Thought - Ennoia) 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 (Nous). She is the Forethought (Pronoia) of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit (i.e. the One) 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 (Protonoia), his image; she became the womb of everything.”

This passage is central to understanding Ennoia. It shows that:

• Ennoia comes forth from Nous

• She is the “first power” and precedes all others

• She is identical with Pronoia (Forethought)

• She is also Protonoia (First Thought)

• She is the “womb of everything,” indicating her generative role

The identification with Barbelo further emphasizes her status. Barbelo is not a separate entity but another name for Ennoia, highlighting her role as the first emanation and the source of the aeons.

The same idea is developed in the Trimorphic Protennoia, where Ennoia speaks in the first person:

“He perpetuated the Father of all Aeons, who am I, the Thought of the Father, Protennoia, that is, Barbelo, the perfect Glory, and the immeasurable Invisible One who is hidden. I am the Image of the Invisible Spirit, and it is through me that the All took shape.”

This statement reinforces the unity of these concepts. Ennoia, Protennoia, and Barbelo are all expressions of the same reality. As the “Image of the Invisible Spirit,” Ennoia serves as the means by which the invisible becomes visible and the unknowable becomes known.

The phrase “through me that the All took shape” highlights her creative function. Ennoia is not merely reflective; she is formative. The structure of reality is shaped through her. She is the medium through which the Father’s thought becomes the ordered cosmos.

Another important aspect of Ennoia is her ability to appear as Epinoia (After-thought). While Pronoia emphasizes forethought and Protonoia emphasizes primacy, Epinoia represents reflection after the fact. This form of Ennoia appears within the process of correction and restoration. When disorder or deficiency arises, Epinoia acts to restore balance and re-establish alignment with the original thought.

This shows that Ennoia operates across all stages:

• Before creation as Pronoia

• At the beginning as Protonoia

• During restoration as Epinoia

These are not separate phases in time but aspects of a continuous activity. The Father’s thought is present at every stage, guiding, forming, and correcting.

The emphasis on pre-existence is central to understanding Ennoia. The beings of the Upper Aeons are described as “first” and therefore as pre-existent. They exist prior to the lower realms and are not subject to their limitations. Ennoia, as one of the first aeons, embodies this pre-existence. She is before all things and therefore determines the structure of all that follows.

This contrasts with the lower realms, which are characterized by multiplicity, division, and ignorance. The lower levels do not possess the same unity or clarity. Ennoia’s role is therefore not only to create but also to maintain the connection between the higher and lower levels.

The imagery of mirrors helps to explain this relationship. Each aeon reflects the One, but the clarity of the reflection depends on its position. The higher aeons reflect more clearly, while the lower levels reflect imperfectly. Ennoia, being among the first, provides a clear and direct reflection.

This reflective structure ensures that the One remains present within all things, even as multiplicity increases. The unity of the One is not lost but expressed in diverse forms. Each reflection contributes to the overall structure, creating a coherent and ordered system.

Ennoia also reveals that knowledge (gnosis) is central to existence. Each being that knows the One becomes part of the reflective process. Knowledge is not merely intellectual but participatory. To know the One is to become aligned with its structure and to participate in its reflection.

This explains why Ennoia is associated with light and truth. Light represents clarity and revelation, while truth represents alignment with reality. Ennoia brings both. She illuminates and reveals, enabling beings to understand their origin and place within the whole.

The relationship between Ennoia and the Son further emphasizes this point. The Son completes the process of reflection, allowing the thought to be fully expressed. Through the Son, the Father’s thinking becomes fully realized. This completion ensures that the process is not incomplete or fragmented.

In conclusion, Ennoia is a comprehensive and foundational concept within Gnostic thought. She is the Thought of the Father, the first manifestation of reflection, and the generative source of the aeons. As Barbelo, she is the first power and the image of the invisible. As Pronoia, she is forethought; as Protonoia, she is first thought; as Epinoia, she is reflective and corrective thought.

Through Ennoia, the One brings forth multiplicity without losing unity. Through her, the invisible becomes visible, and the unknowable becomes known. She is both the mirror and the light within the mirror, both the thought and the expression of that thought. In her, the entire structure of reality finds its origin, coherence, and purpose.

PRONOIA (Fore-thought)

 

# PRONOIA (Fore-thought)

The concept of **Pronoia (Fore-thought)** occupies a central place within the theology of the *Apocryphon of John* and related writings. It expresses not merely an abstract idea of “providence,” but a structured, active, and pre-existent mode of thought belonging to the Father. Pronoia is not passive awareness; it is deliberate forethought—an intentional projection that precedes and shapes all that comes into being. It is both cognitive and generative, both conceptual and active. Through Pronoia, the invisible source becomes manifest, and through Pronoia, the restoration of what has fallen into ignorance is accomplished.

Pronoia is first understood as a form of **Ennoia**, the Thought of the Father. Ennoia is not a secondary or derived attribute but is intrinsic to the Father’s nature. It is the expression of thinking itself—the internal activity of mind that brings forth reality. In the Gnostic framework, thought is not separate from being. What the Father thinks comes into existence, and therefore Ennoia is both thought and substance. It is through Ennoia that the invisible becomes knowable and that the hidden becomes expressed.

This Ennoia is also called Barbelo, a name used to describe the first manifestation of the Father’s thought. As Barbelo, Ennoia is not merely an idea but a fully developed reality. She is the consort of the Father, the one through whom the Upper Aeons come into being. Her existence emphasizes that the Father’s thought is not abstract or empty, but productive and full. She is described as the first power, the first expression of the Father’s mind, and the means by which multiplicity emerges from unity.

Within this framework, Pronoia appears as a specific mode or phase of Ennoia. If Ennoia is the general Thought of the Father, then Pronoia is that thought considered as **forethought**—that which exists prior to all things and anticipates their development. It emphasizes pre-existence and intentionality. Pronoia is not reactive; it does not arise after events. It is present before them, shaping them in advance. This is why it is often translated as “Providence,” though its meaning is more precise: it is the Father’s prior knowing and ordering of all things.

The text itself makes this identification explicit:

> **“And his Thought (i.e. Thinking - Nous) performed a deed and she (Thought - Ennoia) 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 (Nous). She is the Forethought (Pronoia) of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit (i.e. the One) 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 (Protonoia), his image; she became the womb of everything.”**

This passage establishes several key points. First, Pronoia is identical with Ennoia and Barbelo. Second, she is “the first power” and “before all of them,” emphasizing her pre-existence. Third, she is also identified with **Protonoia**, the “First Thought.” These terms are not separate entities but different aspects of the same reality. Pronoia highlights the anticipatory aspect; Protonoia highlights the primacy; Ennoia highlights the cognitive nature.

The unity of these concepts is reinforced elsewhere:

> **“...it is the forethought (Pronoia), which is Barbelo, and the thought (Ennoia)...”**

Here, Pronoia and Ennoia are explicitly equated with Barbelo. There is no separation between them; rather, they are different expressions of the same fundamental principle.

Another development of this idea appears in the concept of **Epinoia**, the “After-thought.” While Pronoia is forethought, Epinoia is reflective or corrective thought. It appears later in the process of creation, particularly in response to disorder or error. The relationship between Pronoia and Epinoia is not one of opposition but of continuity. The text makes this clear:

> **“I am the remembrance (Epinoia or After-thought) of the Pronoia (Fore-thought).”**

Epinoia is thus the remembrance or reactivation of Pronoia within a later context. What was foreseen at the beginning is recalled and applied in the process of restoration. This shows that Pronoia is not limited to the initial act of creation but continues to operate through subsequent developments.

One of the most striking features of Pronoia is her role as a **saviour figure**. In the *Apocryphon of John*, Pronoia is not merely the origin of creation but also the agent of redemption. She descends into the lower realms in order to awaken those who have fallen into ignorance. This descent is not a one-time event but occurs in stages, indicating a persistent and deliberate effort to restore what has been lost.

The text identifies Christ himself as emerging through Pronoia:

> **“(This is) the divine Autogenes, the Christ whom he (the Father) had honored with a mighty voice. He (Christ) came forth through the forethought (Pronoia).”**

This shows that Pronoia is the source through which the saviour figure is manifested. Christ is not independent of Pronoia but proceeds from her. This reinforces the idea that salvation is rooted in the Father’s forethought; it is not an afterthought or a reaction, but something built into the structure of reality from the beginning.

The most detailed description of Pronoia’s salvific activity appears in a long hymn in which she speaks in the first person:

> **“I, therefore, the perfect Pronoia of the all, (...) I am the remembrance (Epinoia) of the pleroma. (...) Still for a third time I went - I am the light which exists in the light, I am the remembrance (Epinoia) of the Pronoia - that I might enter into the midst of darkness and the inside of Hades. And I filled my face with the light of the completion of their aeon. And I entered into the midst of their prison, which is the prison of the body. And I said, ‘He who hears, let him get up from the deep sleep.’ And he wept and shed tears. Bitter tears he wiped from himself and he said, ‘Who is it that calls my name, and from where has this hope come to me, while I am in the chains of the prison?’ And I said, ‘I am the Pronoia of the pure light (...) Arise and remember that it is you who hearkened, and follow your root, which is I, the merciful one, and guard yourself against the angels of poverty (i.e. Archons) and the demons of chaos and all those who ensnare you, and beware of the deep sleep and the enclosure of the inside of Hades.’ And I raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on.”**

This passage reveals several important aspects of Pronoia. First, she descends into “darkness” and “Hades,” indicating that her activity extends into the lowest levels of existence. Second, she enters “the prison of the body,” suggesting that human existence in its current state is a condition of confinement and limitation. Third, her role is to awaken, to call, and to remind. She does not create something new in the individual but restores what was forgotten. The repeated emphasis on remembrance shows that salvation is a matter of recovering knowledge.

The act of “sealing” with five seals introduces a ritual dimension. This is commonly understood as a form of baptism. The connection between Pronoia and baptism is confirmed in another text:

> **“and (through) the great light of the Father, who pre-existed with his Providence (i.e. Pronoia or Forethought) and established through her the holy baptism that surpasses the heaven”** (*Gospel of the Egyptians*)

Here, Pronoia is directly associated with the institution of baptism. This suggests that the ritual is not merely symbolic but participates in the activity of Pronoia. It is a means by which the individual is brought into alignment with the forethought of the Father and is protected from the power of death.

The repeated emphasis on pre-existence is central to understanding Pronoia. The beings of the Upper Aeons are described as “first” and therefore as pre-existent. They exist prior to the lower levels of creation and are not subject to the same limitations. Pronoia, as part of this upper realm, embodies this priority. She is before all things, and therefore her activity governs all that follows.

This contrasts with the beings of the lower realms, which come into existence later and lack this pre-existent status. Their existence is marked by deficiency, ignorance, and instability. Pronoia’s descent into these realms is therefore an act of restoration, bringing what is prior into what is later, and re-establishing the connection between them.

The relationship between Pronoia, Protonoia, and Epinoia shows that the Father’s thought operates across time in a unified manner. What is foreseen at the beginning is expressed in the first act and remembered in the process of correction. There is no break or contradiction between these stages. They are all aspects of a single, continuous activity.

Pronoia also reveals that providence is not merely about maintaining order but about achieving a specific goal. It is purposeful and directed. It anticipates the fall into ignorance and provides the means of restoration in advance. The descent of Pronoia is not an emergency response but part of the original design. This distinguishes it from simpler notions of providence that react to events. In this framework, all events are encompassed within forethought.

Another important aspect is that Pronoia operates through **knowledge**. Her primary action is to awaken and to remind. Ignorance is the fundamental problem, and knowledge is the solution. This aligns with the definition of death as ignorance and life as knowledge found in related texts. Pronoia brings light into darkness, not by force, but by revelation.

The opposition to Pronoia is represented by the Archons and the “demons of chaos,” who maintain the state of ignorance and confinement. They are associated with “poverty,” meaning deficiency and lack. Pronoia warns against them and instructs the individual to guard against their influence. This introduces an element of choice and responsibility. While Pronoia descends and calls, the individual must respond, must “arise,” and must follow.

In summary, Pronoia is a comprehensive concept that integrates creation, sustenance, and restoration. It is the Father’s forethought, existing before all things and shaping all that follows. As a form of Ennoia, it is both thought and substance, both cognitive and active. Identified with Barbelo and Protonoia, it represents the first and primary expression of the Father’s mind. As Epinoia, it continues to operate in the process of correction and remembrance.

As a saviour figure, Pronoia descends into the lower realms, awakens those in ignorance, and initiates them into life through knowledge and sealing. It establishes the means by which death is overcome and life is attained. It explains the structure of reality as something foreseen and ordered, even in its apparent disorder.

Pronoia, therefore, is not merely an abstract principle of providence. It is the living, active, and pre-existent thought of the Father, through which all things come into being and through which all things are restored.

PRONOIA: Barbelo as the Forethought of the Father

The concept of Pronoia (Forethought) occupies a central and foundational place in the theology of the Apocryphon of John and related writings. Far from being a mere abstract principle, Pronoia is a living, active, and pre-existent reality. She is not only the forethought of the Father, but also identical with Ennoia (Thought) and fully revealed as Barbelo, the first emanation and consort of the Father. In this framework, Pronoia is both the origin of all things and the agent of restoration, functioning as creator, revealer, and saviour.

Pronoia, meaning “fore-thought” or “providence,” expresses the idea that the Father’s Thought exists prior to all manifestation. It is not a reaction or response, but an original, pre-existent reality. This distinguishes Pronoia from later forms such as Epinoia (“after-thought”), which appears in response to conditions within creation. As Forethought, Pronoia establishes the structure, order, and purpose of all that comes into being.

Pronoia as Ennoia and Barbelo

The texts make clear that Pronoia is not separate from Ennoia but is one of its primary modes. Ennoia is the Thought of the Father, and this Thought is personified and manifested as Barbelo. Thus, Pronoia is Barbelo in her aspect as Forethought.

This identity is explicitly stated:

“...it is the forethought (Pronoia), which is Barbelo, and the thought (Ennoia)...”

Here, Barbelo is not merely associated with Pronoia—she is Pronoia. The distinction between terms reflects different aspects or functions, not different beings. Ennoia is the general concept of Thought; Pronoia emphasizes its pre-existence and anticipatory nature; Barbelo is the personal and relational expression of that same reality.

The Apocryphon of John provides a detailed account of this emergence:

“And his Thought (i.e. Thinking - Nous) performed a deed and she (Thought - Ennoia) 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 (Nous). She is the Forethought (Pronoia) of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit (i.e. the One) who is perfect.”

This passage establishes several key points:

• Pronoia comes forth from the Mind (Nous) of the Father

• She is the first power

• She exists before all others

• She is the image of the invisible Spirit

Her identity as Barbelo is then affirmed:

“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.”

Thus, Barbelo is Pronoia as the first manifestation of the Father’s Thought. She is both derived from him and reflective of him, sharing in his light and expressing his nature.

Pronoia as Protonoia: The First Thought

Pronoia is further identified with Protonoia, the “First Thought.” This emphasizes not only her priority but her role as the origin of all subsequent existence.

The text continues:

“This is the First Thought (Protonoia), his image; she became the womb of everything.”

As Protonoia, Barbelo is not merely the first in sequence but the source from which all things proceed. The phrase “womb of everything” indicates that all aeons and structures of existence originate within her. She is both generative and sustaining, containing within herself the potential and actuality of all that comes into being.

This reinforces the idea that providence (Pronoia) is not an external governance imposed upon creation but is intrinsic to its very origin. Creation unfolds from Forethought, and therefore carries within it the structure and intention established from the beginning.

Pronoia and Epinoia: Forethought and Afterthought

Another important dimension of Pronoia is her relationship to Epinoia, the “Afterthought.” While Pronoia represents the original intention, Epinoia appears within creation as a corrective and restorative presence.

The identification between these aspects is made explicit:

“I am the remembrance (Epinoia or After-thought) of the Pronoia (Fore-thought).”

This statement reveals continuity between Forethought and Afterthought. Epinoia is not separate from Pronoia but is her manifestation within the conditions of the lower realms. If Pronoia establishes the original structure, Epinoia enters into that structure to restore and awaken.

This relationship demonstrates that providence is not static. It includes both:

• The initial plan (Pronoia)

• The ongoing intervention and correction (Epinoia)

Thus, Barbelo encompasses both the beginning and the restoration of the process.

Pronoia as Saviour Figure

One of the most striking features of Pronoia in the Apocryphon of John is her role as a saviour. She is not distant from creation but actively enters into it to bring about awakening and deliverance.

This role is closely linked with Christ:

“(This is) the divine Autogenes, the Christ whom he (the Father) had honored with a mighty voice. He (Christ) came forth through the forethought (Pronoia).”

Christ emerges through Pronoia, indicating that the saving activity associated with Christ is grounded in Forethought. Pronoia is therefore the source and medium of salvation.

The text presents a hymn in which Pronoia herself speaks and describes her descent:

“I, therefore, the perfect Pronoia of the all, (...) I am the remembrance (Epinoia) of the pleroma.”

Her descent is not singular but occurs in stages:

“Still for a third time I went - I am the light which exists in the light, I am the remembrance (Epinoia) of the Pronoia - that I might enter into the midst of darkness and the inside of Hades.”

This descent into “darkness” and “Hades” signifies entry into the lowest and most ignorant conditions of existence. Pronoia does not remain in the higher aeons but penetrates the depths of the lower realms.

She describes her mission in vivid terms:

“And I entered into the midst of their prison, which is the prison of the body. And I said, ‘He who hears, let him get up from the deep sleep.’”

The “prison of the body” represents the condition of ignorance and limitation. Pronoia’s role is to awaken those within this state.

The response of the individual is described:

“And he wept and shed tears. Bitter tears he wiped from himself and he said, ‘Who is it that calls my name, and from where has this hope come to me, while I am in the chains of the prison?’”

Pronoia then reveals her identity:

“And I said, ‘I am the Pronoia of the pure light (...) Arise and remember that it is you who hearkened, and follow your root, which is I, the merciful one…’”

Here, remembrance is central. Salvation is not presented as the imposition of something new, but as the recovery of what was already established in Forethought. The individual is called to “remember” and to return to their root, which is Pronoia herself.

The process culminates in a ritual act:

“And I raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on.”

This “sealing” represents protection and transformation. Through it, the power of death—understood as ignorance and corruption—is overcome.

Pronoia and Baptism

The role of Pronoia extends to the establishment of ritual practice, particularly baptism. The Gospel of the Egyptians attributes the origin of the baptismal rite to her:

“and (through) the great light of the Father, who pre-existed with his Providence (i.e. Pronoia or Forethought) and established through her the holy baptism that surpasses the heaven”

This statement confirms that baptism is not a later addition but is rooted in Forethought itself. It is part of the original structure established by Pronoia and serves as a means of participation in that structure.

The baptismal act, especially in connection with the “five seals,” is thus an expression of providence. It marks the transition from ignorance to knowledge, from death to life, and from separation to unity.

The Function of Pronoia in Creation and Restoration

Taken together, these passages present a coherent and unified doctrine of Pronoia as Barbelo. Her functions can be summarised as follows:

1. Pre-existence – As Forethought, she exists before all things and establishes their structure.

2. Generation – As Protonoia, she is the womb of all aeons and the source of existence.

3. Manifestation – As Barbelo, she reveals and expresses the nature of the Father.

4. Correction – As Epinoia, she enters creation to restore and awaken.

5. Salvation – As a descending figure, she liberates those in ignorance.

6. Ritual establishment – She initiates the baptismal rite as a means of transformation.

In all these roles, Pronoia is both origin and guide. She is not separate from the process of creation but is its foundation and its ongoing activity.

Conclusion

Pronoia, as presented in the Apocryphon of John and related texts, is a comprehensive and dynamic concept. Identified with Barbelo and Ennoia, she is the Forethought of the Father—the first and perfect power through whom all things come into being. As Protonoia, she is the beginning; as Epinoia, she is the restorer; and as Pronoia, she encompasses the entire process of providence.

Her role as saviour demonstrates that providence is not passive but actively engaged in the recovery and transformation of humanity. Through descent, revelation, and the imparting of knowledge, she awakens those in ignorance and leads them back to their origin.

Thus, Pronoia is not merely an idea but a living reality: the Father’s Thought in action, present from the beginning, operative within creation, and bringing all things toward knowledge, life, and completion.

Inside the Brain of the Deity: Logos, Forms, and the Atomic Mind

**Inside the Brain of the Deity: Logos, Forms, and the Atomic Mind**

The ancient philosophers and theologians often spoke of the **Logos**, the **Mind**, and the **plans of creation** in ways that resemble the activity of thought within a brain. When these traditions are brought together—Plato, the Hermetic writers, Philo of Alexandria, and the Gospel of John—they present a coherent idea: the universe first existed **as thought inside the mind of the Deity**. The visible world is therefore the outward realization of those thoughts.

The opening of the Gospel of John expresses this principle:

> “In the beginning was the Logos, and the Logos was with Theos, and the Logos was Theos. The same was in the beginning with Theos. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men.” (John 1:1–4)

This passage describes a relationship between **Theos** and **Logos** that resembles the relationship between **mind and expression**. Logos is the articulation of intelligence; it is thought made active.

Dr. John Thomas explained the relationship using a striking analogy:

> “No Logos, then there would be no Theos; and without Theos, the Logos could have no existence. This may be illustrated by the relation of reason, or intelligence and speech, to brain, as affirmed in the proposition, No brain,—no thought, reason, nor intelligence. Call the brain Theos; and thought, reason, and understanding intelligently expressed, Logos; and the relation and dependence of Theos and Logos, in John's use of the terms, may readily be conceived. Brain-flesh is substance, or the hypostasis, that underlies thought; so Theos is substance which constitutes the substratum of Logos.”

In this analogy the **brain corresponds to Theos**, while **thought and speech correspond to Logos**. Thought cannot exist without a brain, and speech cannot exist without thought. In the same way the Logos depends upon the substance of the Deity.

The text continues:

> “Theos is the substance called Spirit; as it is written, ‘Theos is Spirit.’”

In this understanding, spirit is not immaterial or abstract. The Deity is **corporeal**, possessing real substance. Spirit is the **material essence of the Deity**, tangible and physical. The analogy of a brain therefore makes sense: intelligence requires an organized physical structure capable of thought.

This perspective aligns with the ancient philosophy of **Epicurus**, who argued that **everything that exists is composed of atoms**. According to Epicurean physics, reality consists of atoms moving in the void. If everything is atomic, then the Deity himself must also possess an atomic structure. His intelligence, therefore, operates through a physical organism, just as human intelligence operates through the brain.

Within such a framework the **Logos becomes the thinking activity of the Deity**—the rational order produced by divine intelligence.

The Hermetic writings present a similar concept. In the text often called *Poimandres* we read:

> “That light, said he, am I, Nous, thy god, who existed before the watery nature that appeared out of darkness; and the luminous Word (Logos) that issued from the Mind is the Son of God.”

Here the Logos is said to **issue from the divine Mind**. It is not independent of the Deity; it is the **expression of the Deity’s intelligence**.

Another Hermetic statement explains the sequence:

> “The Deity is the source of all; Mind comes from him, and from Mind comes the Word.”

This creates a clear structure:

The Deity → Mind → Logos.

The Logos therefore functions as the **spoken or active reasoning of the divine mind**.

The Hermetic texts also state:

> “The Deity is life and light, and from life and light Mind came forth.”

Mind proceeds from the Deity, and Logos proceeds from Mind. In this way the rational structure of the universe originates within the intelligence of the Deity.

This concept closely resembles the philosophy of **Plato**, who taught that the universe is shaped according to eternal **Forms** or **Ideas**. These Forms are perfect patterns that exist prior to the physical world. In philosophical terms, they can be understood as **the thoughts and plans of the Deity**.

Plato explained how thinking involves the formation of images within the mind. In the dialogue *Philebus* he wrote:

> “The soul in itself has a scribe and a painter… the scribe writes the speeches (logoi) in the soul, and the painter after him draws the images of what is said.” (Philebus 38c–39b)

This description portrays the mind as a place where **logoi and images are produced**. The “scribe” records rational statements, while the “painter” forms mental images. In other words, thought consists of structured reasoning accompanied by mental representations.

If this principle applies to human thinking, it may also apply to divine thinking. The **Forms of Plato** can therefore be understood as the **images and plans existing within the mind of the Deity**. Before the universe existed physically, it existed intellectually as the blueprint of divine intelligence.

Plato expresses a related idea in the *Timaeus*:

> “The creator… brought intelligence into soul and soul into body, that the universe might be a living creature endowed with reason.” (Timaeus 37b–38c)

The cosmos itself becomes a rational organism because it is produced by intelligence. The structure of the world reflects the reasoning activity of the divine mind.

The Jewish philosopher **Philo of Alexandria** later combined Platonic philosophy with biblical thought. Philo explicitly identified the Logos with the **intelligible pattern through which the world was created**. In *On the Creation* he wrote:

> “When the Deity determined to create this visible world, He first formed the intelligible world, in order that He might use it as a pattern… This intelligible world is nothing else than the Logos of the Deity.”

The intelligible world—the realm of Forms—exists within the Logos. It is the mental blueprint used to construct the visible universe.

Philo further explains the nature of the Logos:

> “The Logos of the living Deity is the bond of everything, holding all things together and binding all the parts.” (*Allegorical Interpretations* III.96)

The Logos is therefore the **rational structure that organizes the cosmos**.

Another passage emphasizes its origin in the divine mind:

> “The Logos of the Deity is the image of God, by which the whole universe was framed.” (*Who is the Heir of Divine Things?* 205)

And again:

> “The Logos is the eldest of the things that have come into existence.”

These statements show that the Logos is the **first expression of the divine intellect**, the organizing principle through which the world takes shape.

When these traditions are placed together, a consistent picture emerges. The Deity possesses a **physical, atomic nature**, and within that nature exists a **mind capable of thought**. Inside that mind are formed rational structures—logoi—and mental images that correspond to what Plato called Forms.

Those Forms are the **design plans of the universe**.

Before stars, planets, and living creatures appeared, their structures existed as **ideas within the divine mind**. The Logos is the reasoning activity that articulates those ideas and brings them into expression.

Thus the cosmos originates **inside the brain of the Deity**. The visible universe is the outward manifestation of thoughts that first existed within divine intelligence. Just as human creations begin as ideas in the mind before becoming physical objects, the universe began as **thought within the atomic mind of the Deity**.

The Logos therefore represents the bridge between **divine thought and physical reality**. Through the Logos the plans of the Deity become the structure of the world. The cosmos is, in this sense, the realization of the thoughts that once existed within the living, thinking substance of the Deity himself.

what is christian gnosticism

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Christian Gnosticism: A Way of Life

Christian Gnosticism is a spiritual path, a way of life, rather than a formal sect, denomination, or separate religion. It is a philosophical and mystical approach that exists within Christianity, emphasizing personal experience and the direct pursuit of knowledge, or gnosis, revealed by Jesus Christ. Unlike movements that require leaving established churches, Christian Gnosticism does not demand formal separation. One can remain within a local congregation and participate fully in communal worship while privately pursuing the study and understanding of Gnostic teachings.

The defining characteristic of Christian Gnosticism is the emphasis on divine knowledge as the key to salvation. A Gnostic is a person who seeks to awaken to the divine truth through gnosis—the inner, experiential understanding of spiritual realities. Unlike purely doctrinal or dogmatic approaches, Gnostic Christianity encourages exploration of spiritual truths in ways that complement, rather than contradict, the teachings of Jesus as recorded in the New Testament. Salvation is understood not merely as adherence to law or ritual but as the realization and internalization of spiritual truths that liberate the individual from the limitations of sin, ignorance, and the material powers of the world.

Christian Gnostics recognize that this world is subject to powers of the flesh, or what the New Testament sometimes describes as sin, which can be understood as the dominion of the God of this world. These powers manifest in human suffering, moral weakness, and the constraints of the physical universe. In this framework, salvation is not simply about forgiveness of sins in a legal sense; it is about transcending the limitations imposed by the material and mortal nature. Salvation, therefore, involves a deep engagement with the self, the pursuit of knowledge, and an awakening to the divine presence within.

A Gnostic Christian engages both the mind and the spirit. The Bible is studied rigorously, not merely as a historical record, but as a text rich with metaphor, allegory, and metaphysical insight. Stories in the Bible, from Genesis to the Gospels, are interpreted as symbolic narratives reflecting the journey of the human being toward spiritual awakening. For example, the story of the Exodus can be seen not only as a historical liberation of the Israelites from Egypt but also as a metaphor for the soul’s liberation from ignorance and attachment to materiality. Similarly, the teachings and parables of Jesus are read as instructions on how to perceive spiritual reality, cultivate inner discernment, and overcome the limitations imposed by the world of flesh and matter.

The Gnostic approach emphasizes personal experience. Gnostic Christians are encouraged to meditate, reflect, and contemplate the divine truths presented by Christ. Prayer and study are not ritualistic acts performed solely for communal recognition but are means of direct engagement with the divine. Knowledge, in this context, is not abstract or intellectual alone; it is practical and transformative. Through gnosis, the Gnostic Christian comes to understand their own nature, the nature of the material world, and the presence of the divine that permeates all things.

Christian Gnosticism is inherently mystical. It recognizes that the Deity is not distant or abstract but intimately connected with creation. In line with this, the Gnostic seeks to recognize the divine spark within themselves, understanding that knowledge of the self is inseparable from knowledge of God. Spiritual exercises, contemplative study, and reflective prayer are used to cultivate awareness of this inner divinity. This approach encourages ethical living, not merely out of fear of punishment, but as a natural outcome of understanding the structure of reality and the consequences of actions within it.

Gnostic Christianity is also communal, though it does not require formal membership in a separate institution. Small groups of like-minded individuals often meet privately to study the Gnostic Gospels, discuss interpretations, and support one another in their spiritual journey. These gatherings focus on shared exploration rather than dogmatic enforcement. The privacy of such meetings allows participants to engage honestly and openly with difficult questions about the nature of God, the meaning of sin, and the path to salvation. These studies often draw on texts outside the conventional canon, such as the Gospel of Thomas or the Gospel of Mary, which provide alternative insights into Jesus’ teachings and the process of spiritual awakening.

The historical context of Christian Gnosticism is important. In the early centuries of the Christian era, Gnostic ideas emerged alongside other interpretations of Jesus’ teachings. These ideas were not a separate religion but a strand of thought within the broader Christian movement. Early Christian Gnostics sought to reconcile their understanding of the divine with their observations of the world, often interpreting the stories and teachings of the Bible through metaphysical and allegorical lenses. Today, modern Christian Gnostics continue this tradition, approaching scripture with curiosity, critical thinking, and a desire to uncover the deeper truths that lie beneath literal readings.

Christian Gnosticism also addresses the practical challenges of living in the material world. While the Gnostic recognizes the limitations imposed by flesh, society, and circumstance, the emphasis is on transforming one’s consciousness rather than abandoning the world entirely. The Gnostic lives in the natural world but cultivates an awareness of the spiritual truths that transcend materiality. Ethical conduct, compassion, and devotion are expressions of the inner understanding that arises from gnosis. By aligning actions with knowledge, the Gnostic integrates spirituality into everyday life rather than treating it as a separate or abstract pursuit.

It is important to note that Gnostic Christianity is not an interfaith movement. It is firmly rooted in the teachings of Jesus Christ and the texts associated with early Christianity, while also embracing broader philosophical inquiry and mystical insight. It does not require adherence to a specific church hierarchy, rituals, or external authority beyond personal discernment and study of scripture. The emphasis is on individual awakening within a Christian framework, informed by dialogue with sacred texts, meditation, and ethical practice.

The practice of Gnostic Christianity can be summarized as a combination of study, contemplation, and application. Study involves reading scripture, both canonical and Gnostic, with attention to historical, allegorical, and metaphysical dimensions. Contemplation involves reflection, meditation, and prayer as a means of connecting with divine knowledge. Application involves integrating insights into daily life, making choices informed by spiritual understanding, and acting with wisdom, compassion, and discernment. Together, these practices cultivate a path toward spiritual freedom and awakening.

In essence, Christian Gnosticism is a living tradition. It is not confined to the past or restricted to texts alone; it is a dynamic practice that adapts to individual needs and circumstances while remaining faithful to the central principle: salvation through knowledge. Gnostic Christians understand that the knowledge revealed by Jesus is not simply information to be memorized but a transformative insight that changes the way one experiences the world, interacts with others, and relates to the divine.

By emphasizing direct experience, personal insight, and thoughtful engagement with scripture, Christian Gnosticism offers a path that is simultaneously intellectual, ethical, and spiritual. It provides a framework for understanding the human journey in the context of divine reality, bridging the gap between material life and spiritual awakening. It affirms that the path to salvation is not external or imposed but discovered through attentive study, reflection, and practice, guided by the teachings of Christ.

Christian Gnosticism is ultimately a Way of Life. It is a path for those willing to seek the truth earnestly, to explore the depths of scripture with an open mind, and to cultivate the inner awareness necessary for awakening. By pursuing gnosis, the Gnostic Christian aligns themselves with the divine plan, transcends the limitations of sin and ignorance, and moves toward a life of spiritual clarity, wisdom, and freedom. In this way, Christian Gnosticism offers both a philosophical framework and a practical guide for living in harmony with divine principles, within the context of the Christian faith.

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Why the Jesus in the Gnostic Gospels Is Superior to the canonical gospels

The discovery of ancient texts such as the Gospel of Thomas, the Gospel of Mary, and the Gospel of Philip has revealed a strikingly different portrayal of Jesus than the one found in the canonical New Testament.

In the canonical gospels—Gospel of Matthew, Gospel of Mark, Gospel of Luke, and Gospel of John—Jesus is often depicted as a divine savior whose primary mission is to redeem humanity from sin through his death and resurrection.

In contrast, the Jesus portrayed in the Gnostic gospels appears more like a philosophical teacher or spiritual guide whose purpose is to help individuals awaken to knowledge and discover the divine within themselves.

Because of these differences, some modern readers and scholars argue that the Gnostic portrayal of Jesus represents a more philosophical, introspective, and psychologically sophisticated interpretation of his teachings.

Below are several key reasons often given for why the Gnostic depiction of Jesus is seen as more intellectually advanced or “superior” by some interpreters.

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1. Focus on Knowledge Instead of Sin

One of the most important differences between the Gnostic gospels and the canonical New Testament is the central role of knowledge.

In traditional Christianity, humanity’s main problem is sin. Salvation therefore requires repentance and divine forgiveness.

In Gnostic texts, however, the fundamental human problem is ignorance. According to this perspective, people suffer not because they are sinful but because they lack awareness of their true nature.

This idea appears clearly in the Gospel of Thomas, which repeatedly emphasizes the importance of self-knowledge.

Jesus states:

“When you know yourselves, then you will be known… but if you do not know yourselves, you dwell in poverty.”

This statement suggests that true spiritual poverty is not moral failure but ignorance of one’s own nature.

Another saying reinforces the idea that spiritual truth must be discovered through active inquiry:

“Let him who seeks continue seeking until he finds.”

Rather than demanding faith or obedience, the Gnostic Jesus encourages investigation, questioning, and discovery.

This emphasis on knowledge aligns closely with ancient philosophical traditions in which enlightenment comes through understanding rather than through external authority.

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2. The Kingdom of God Is Within

Another distinctive teaching in the Gnostic gospels is the idea that the Kingdom of God is not a future place but a present reality that exists within human consciousness.

The Gospel of Thomas expresses this idea clearly.

Jesus says:

“The kingdom is inside of you and it is outside of you.”

This statement radically changes the meaning of the Kingdom of God. Instead of describing a supernatural realm that will appear at the end of time, it suggests that the kingdom already exists and can be discovered through awareness.

Another passage reinforces this idea:

“If you bring forth what is within you, what you bring forth will save you.”

Here salvation is not something granted by divine intervention but something that emerges from within the individual.

A third saying expands the concept even further:

“The Father’s kingdom is spread out upon the earth, and people do not see it.”

This implies that the spiritual reality Jesus describes is already present everywhere, but most people fail to perceive it because they lack awareness.

In this interpretation, enlightenment involves learning to see reality correctly, not waiting for a future supernatural event.

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3. Jesus as a Guide Rather Than a Divine Ruler

Another reason some readers find the Gnostic Jesus appealing is that he appears more like a teacher or guide than a divine ruler demanding worship.

In the canonical gospels, Jesus is often portrayed as a unique divine figure whose authority comes from his special relationship with God.

In contrast, many Gnostic texts present Jesus as someone who reveals hidden knowledge that others can also attain.

For example, the Gospel of Thomas again emphasizes the importance of personal discovery:

“The seeker should not stop seeking until he finds.”

This saying portrays Jesus as encouraging exploration rather than demanding belief.

Another passage reinforces the idea that salvation arises from inner realization:

“If you bring forth what is within you… it will save you.”

Here Jesus functions as a guide who helps others discover their own inner potential.

One of the most striking sayings in the Gospel of Thomas further expands this concept:

“Split a piece of wood; I am there. Lift up the stone, and you will find me there.”

This statement suggests that the divine presence is everywhere in the natural world, not confined to a single religious figure or institution.

In this interpretation, Jesus does not monopolize divinity but instead reveals a universal spiritual reality.

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4. Emphasis on the Mind and Consciousness

Another major difference between the Gnostic gospels and traditional Christianity is the emphasis on consciousness and the mind.

In the Gospel of Mary, Jesus explains that visions do not come from supernatural spirits but from the mind itself.

One passage states:

“He does not see through the soul nor through the spirit, but the mind between the two.”

This statement suggests that spiritual visions arise from mental processes rather than external supernatural beings.

In modern terms, this idea resembles contemporary theories in psychology and neuroscience that explain mystical experiences as products of brain activity.

Another saying from the Gospel of Thomas also emphasizes internal transformation:

“When you make the inner like the outer and the outer like the inner… then you will enter the kingdom.”

This teaching suggests that enlightenment involves integrating different aspects of consciousness.

A further passage reiterates the central importance of inner awareness:

“What you bring forth from within will save you.”

Together, these sayings portray spiritual awakening as a psychological and cognitive transformation rather than a supernatural miracle.

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5. Absence of Demons and Devil Mythology

The canonical gospels frequently describe Jesus confronting demons, evil spirits, and Satan.

Many stories involve exorcisms or cosmic battles between divine and demonic forces.

However, the Gnostic gospels generally do not emphasize demonology.

Instead of portraying evil as the influence of supernatural beings, they often interpret spiritual problems as the result of ignorance or illusion.

Because of this shift in perspective, the teachings of the Gnostic Jesus can appear less mythological and more philosophical.

The focus moves away from supernatural warfare and toward self-understanding and enlightenment.

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6. Less Focus on Miracles

The canonical gospels emphasize miraculous events such as:

• walking on water

• raising the dead

• multiplying food

• casting out demons.

These miracles demonstrate divine power and reinforce the idea that Jesus is uniquely supernatural.

In contrast, the Gospel of Thomas contains almost no miracle stories.

Instead, it consists mainly of sayings and philosophical teachings.

This shift places the emphasis on wisdom rather than supernatural power.

The Gnostic Jesus persuades through insight and understanding rather than through displays of miraculous authority.

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7. Enlightenment Instead of Atonement

Another major difference concerns the meaning of salvation.

Traditional Christianity teaches that Jesus’ death and resurrection provide atonement for human sin.

In Gnostic texts, however, salvation often involves awakening from ignorance.

The goal is not forgiveness through sacrifice but liberation through knowledge.

Enlightenment occurs when individuals recognize the divine reality within themselves and understand the nature of existence.

This concept resembles philosophical traditions that emphasize self-knowledge as the path to freedom.

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8. Equality Between Humans and the Divine

Some Gnostic teachings suggest that the divine spark exists within all human beings.

If individuals gain knowledge and awaken to their true nature, they can become like Christ.

This idea implies that spiritual enlightenment is not reserved for a single divine figure but is potentially accessible to everyone.

Such a perspective creates a more egalitarian spiritual worldview in which each person possesses the capacity for profound insight and transformation.

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9. Spiritual Authority Comes from Personal Insight

In traditional Christianity, spiritual authority often comes from institutions such as churches, priests, or established doctrines.

The Gnostic tradition, however, tends to emphasize direct personal experience.

Truth is discovered through inner realization, not through external authority.

This approach places responsibility for spiritual understanding on the individual rather than on religious institutions.

Because of this emphasis, Gnostic spirituality often resembles philosophical or mystical traditions that encourage introspection and independent thought.

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10. Stronger Role for Women

Some Gnostic texts also present a more prominent role for women in spiritual leadership.

The Gospel of Mary portrays Mary Magdalene as a disciple who receives special teachings from Jesus and shares them with the other followers.

In some passages, the male disciples even question her authority, suggesting that early Christian communities may have debated the role of women in spiritual leadership.

This portrayal has led many scholars to conclude that certain Gnostic communities were more inclusive and egalitarian than later institutional Christianity.

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Conclusion

The Jesus portrayed in the Gnostic gospels differs significantly from the figure presented in the canonical New Testament.

Rather than focusing on sin, miracles, and supernatural authority, the Gnostic texts emphasize:

• knowledge

• inner awareness

• personal discovery

• transformation of consciousness.

Key sayings illustrate this perspective:

“When you know yourselves, then you will be known.”

“The kingdom is inside of you and it is outside of you.”

“If you bring forth what is within you, what you bring forth will save you.”

“Split a piece of wood; I am there.”

“He does not see through the soul nor through the spirit, but the mind between the two.”

Together, these teachings present a vision of spirituality centered on self-knowledge and awareness.

For this reason, many modern readers interpret the Gnostic Jesus as a philosopher of consciousness, whose teachings emphasize insight and awakening rather than supernatural belief.

Whether one accepts this interpretation or not, the Gnostic gospels provide a fascinating alternative perspective on the teachings attributed to Jesus and reveal the remarkable diversity of ideas that existed in early Christianity.

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The Holy Spirit is a Feminine Aspect of God

 # The Holy Spirit is a Feminine Aspect of the Deity

The earliest hymns and writings of the followers of Jesus often preserved linguistic and symbolic traditions that reflected the grammar of the languages in which they were written. One of the most striking examples is the way the Holy Spirit is described in feminine terms. In Hebrew, Syriac, and related Semitic languages, the word for spirit is grammatically feminine, and this grammatical feature naturally shaped the imagery used in early devotional texts. These traditions preserved the idea that the Spirit could be spoken of in maternal language without implying a separate person. Instead, the Spirit represents the living power, breath, and mind of the Deity.

The *Odes of Solomon*, one of the earliest collections of Christian hymns, illustrates this tradition clearly. In several passages the Spirit is explicitly referred to using feminine language. In **Ode 24**, the Spirit appears symbolically as a dove:

“Ode 24

The dove fluttered over the head of our Lord Messiah, because He was her head.

And she sang over Him, and her voice was heard.”

The feminine pronoun “she” reflects the underlying linguistic structure in which the word for spirit is feminine. The dove imagery also recalls the descent of the Spirit at the baptism of Jesus. In this hymn the Spirit is portrayed not as a separate being but as the living presence and power of the Deity resting upon the Messiah.

An even clearer example appears in **Ode 19**, which uses maternal imagery to describe the work of the Spirit:

“Ode 19

A cup of milk was offered to me, and I drank it in the sweetness of the Lord's kindness.

The Son is the cup, and the Father is He who was milked; and the Holy Spirit is She who milked Him;

Because His breasts were full, and it was undesirable that His milk should be ineffectually released.

The Holy Spirit opened Her bosom, and mixed the milk of the two breasts of the Father.

Then She gave the mixture to the generation without their knowing, and those who have received it are in the perfection of the right hand.

The womb of the Virgin took it, and she received conception and gave birth.

So the Virgin became a mother with great mercies.

And she labored and bore the Son but without pain, because it did not occur without purpose.

And she did not require a midwife, because He caused her to give life.

She brought forth like a strong man with desire, and she bore according to the manifestation, and she acquired according to the Great Power.

And she loved with redemption, and guarded with kindness, and declared with grandeur.

Hallelujah.”

This passage explicitly calls the Holy Spirit “She.” The Spirit is portrayed as the one who distributes the life-giving nourishment that originates from the Father. The imagery is deeply maternal: milk, womb, nourishment, and birth. The symbolism does not suggest that the Spirit is another person but rather that the power of the Deity operates in a nurturing and generative manner.

A similar theme appears in **Ode 36**, where the Spirit again acts with maternal activity:

“Ode 36

I rested on the Spirit of the Lord, and She lifted me up to heaven;

And caused me to stand on my feet in the Lord's high place, before His perfection and His glory, where I continued glorifying Him by the composition of His Odes.

The Spirit brought me forth before the Lord's face, and because I was the Son of Man, I was named the Light, the Son of God;

Because I was the most glorified among the glorious ones, and the greatest among the great ones.

For according to the greatness of the Most High, so She made me; and according to His newness He renewed me.

And He anointed me with His perfection; and I became one of those who are near Him.

And my mouth was opened like a cloud of dew, and my heart gushed forth like a gusher of righteousness.

And my approach was in peace, and I was established in the Spirit of Providence.

Hallelujah.”

Here the Spirit lifts, brings forth, and forms the individual. The language of being “brought forth” again echoes birth imagery. The parallel line “She made me … He renewed me” demonstrates how the Spirit functions as the operative power of the Most High.

The reason for this feminine imagery lies largely in language. In Hebrew, Syriac, and Coptic traditions the word for spirit is grammatically feminine. The Hebrew term illustrates this clearly:

ruach: breath, wind, spirit

Original Word: רוּחַ

Part of Speech: Noun Feminine

Transliteration: ruach

Phonetic Spelling: (roo'-akh)

Definition: breath, wind, spirit

Because the noun is feminine, writers naturally used feminine pronouns when referring to it. This grammatical structure shaped theological imagery. Just as wisdom in the Hebrew scriptures is often personified as “She,” the Spirit could also be described in feminine terms.

Maternal imagery for the Spirit also appears in sayings attributed to Jesus. One example occurs in the *Gospel of Thomas*:

“Gospel of Thomas Saying 101

Those who do not hate their father and mother as I do

cannot be my students,

and those who do not love their father and mother as I do

cannot be my students.

For my mother gave me falsehood,

but my true mother gave me life.”

In this statement Jesus contrasts his earthly origin with the source of his true life. The phrase “my true mother gave me life” reflects the idea that the Spirit is the source of new life.

This concept connects directly with the teaching about resurrection and new birth. The apostle Paul wrote:

“Rom 1:3 Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.”

According to this passage, Jesus was born from David’s lineage according to the flesh, but his status as Son of God was revealed through the power of the Spirit in the resurrection. In this sense the Spirit functions as the source of a new birth.

The same imagery appears in the words of Jesus recorded in John:

“John 3:6 What has been born from the flesh is flesh, and what has been born from the spirit is spirit.

7 Do not marvel because I told you, YOU people must be born again.

8 The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone that has been born from the spirit.”

The language of being “born from the spirit” naturally evokes maternal imagery. Birth implies a mother, and this explains why early writers sometimes spoke of the Spirit using maternal symbolism.

A related concept appears in the saying of Jesus about wisdom:

“Mt 11:19 But wisdom is justified by her children.”

Wisdom, representing the mind of the Deity, is personified as a mother whose children demonstrate her righteousness. Since the Spirit represents the breath and mind of the Deity in action, the connection between wisdom and the Spirit becomes clear.

For this reason some early interpreters described the Deity in an androgynous sense, expressing both paternal and maternal aspects. The Father represents the source, while the Spirit represents the life-giving power that proceeds from Him. The maternal language is symbolic of function rather than biological gender.

At the same time, the Spirit is not a separate individual being. The Spirit is the invisible power and energy of the Father by which the Deity is everywhere present. The scriptures consistently describe the Spirit as the power through which the divine purpose is carried out.

“The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33.”

In the same way:

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

Thus the Spirit can be described using personal language because it belongs to the Deity Himself, yet it is not another individual within the divine nature.

“The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead.”

In this way the feminine imagery found in early Christian hymns and scriptures reflects both linguistic tradition and symbolic theology. The Spirit is the living breath of the Deity, the power through which life, renewal, and resurrection occur. Because this power gives birth to new life, it can appropriately be described in maternal terms while still remaining the active presence of the one Deity.

The Holy Spirit is a Female but not a Person

or

The Holy Spirit is a Feminine Aspect of God

Ode 19

A cup of milk was offered to me, and I drank it in the sweetness of the Lord's kindness.

The Son is the cup, and the Father is He who was milked; and the Holy Spirit is She who milked Him;

Because His breasts were full, and it was undesirable that His milk should be ineffectually released.

The Holy Spirit opened Her bosom, and mixed the milk of the two breasts of the Father.

Then She gave the mixture to the generation without their knowing, and those who have received it are in the perfection of the right hand.

The womb of the Virgin took it, and she received conception and gave birth.

So the Virgin became a mother with great mercies.

And she labored and bore the Son but without pain, because it did not occur without purpose.

And she did not require a midwife, because He caused her to give life.

She brought forth like a strong man with desire, and she bore according to the manifestation, and she acquired according to the Great Power.

And she loved with redemption, and guarded with kindness, and declared with grandeur.

Hallelujah.

This ode is about a Eucharist meal

The milk is the Logos 

Quadernity father, Logos, holy spirit, Virgin mother church

The cup represents what it contains although the corpse and thus the milk is identified with the sun the milk actually comes from the father allegorically therefore the sun is derived from the father

The Father is androgynous 

The Holy Spirit is best understood the feminine aspect of God romams 1;4

The spirit is more a power the Living spiritual power of god which cannot be intellectually circumscribed Ode 3:10 28:7 this would make it clear that the only spirit of God is not meant as a person

The mixture of the Son and milk Express from the father's pair of maternal breasts into the cup which is the sun this is given by the spirit to the world well they did not know John 1;10 those who received it are in the fullness of the right hand

The womb of the Virgin caught it the Virgin os not Mary it is the church Ephesians 5:25-27 2 Corinthians 11:2 Galatians 4:26

Ode 24

The dove fluttered over the head of our Lord Messiah, because He was her head.

And she sang over Him, and her voice was heard.

Ode 36

I rested on the Spirit of the Lord, and She lifted me up to heaven;

And caused me to stand on my feet in the Lord's high place, before His perfection and His glory, where I continued glorifying Him by the composition of His Odes.

The Spirit brought me forth before the Lord's face, and because I was the Son of Man, I was named the Light, the Son of God;

Because I was the most glorified among the glorious ones, and the greatest among the great ones.

For according to the greatness of the Most High, so She made me; and according to His newness He renewed me.

And He anointed me with His perfection; and I became one of those who are near Him.

And my mouth was opened like a cloud of dew, and my heart gushed forth like a gusher of righteousness.

And my approach was in peace, and I was established in the Spirit of Providence.

Hallelujah.

In Hebrew, Coptic and Syriac the word spirit is a feminine noun leading to references as "She". Also wisdom (that is the mind of God) is called “She”. The parallelism in Ode 36:5, "She made" ... "He renewed" more strongly reflects the general NT perspective on the Spirit as the power and mind of God.

ruach: breath, wind, spirit Original Word: רוּחַ

Part of Speech: Noun Feminine

Transliteration: ruach

Phonetic Spelling: (roo'-akh)

Definition: breath, wind, spirit

Pr 1:8 My son, hear the instruction of thy father, and forsake not the law of thy mother:

Pr 4:3 For I was my father’s son, tender and only [beloved] in the sight of my mother.

Pr 6:20 My son, keep thy father’s commandment, and forsake not the law of thy mother

Isa 50:1 Thus saith the LORD, Where [is] the bill of your mother’s divorcement, whom I have put away? or which of my creditors [is it] to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

Isa 66:13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.

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.

Just as God has been from the beginning so Spirit substance has been from the beginning. This substance is in fact the Mother side of God, the feminine element in God's nature.

Since the holy spirit is a feminine noun that is why it can be spoken of as a Mother giving birth.

Gospel of Thomas Saying 101 Those who do not hate their father and mother as I do

cannot be my students,

and those who do not love their father and mother as I do

cannot be my students.

For my mother gave me falsehood,

but my true mother gave me life. 

The holy spirit is Jesus' mother by his resurrection from the dead by being born again.

Rom 1:3 Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

John 3:6 What has been born from the flesh is flesh, and what has been born from the spirit is spirit. 7 Do not marvel because I told you, YOU people must be born again.

8 The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone that has been born from the spirit.”

Notice the feminine description of the spirit in v8 one is born of the spirit. to use the langue of being born is describing the holy spirit as a mother

Mt 11:19 But wisdom is justified by her children.

Therefore God is androgynous being both male and female, Father and Mother, the holy spirit is a feminine aspect of God.

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

The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33.

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

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead"

https://saintceciliacatholiccommunity.org/blog/the-holy-spirit-is-female/

https://blogs.timesofisrael.com/the-importance-of-hebrew-with-regards-to-the-holy-spirit-in-christianity/