Showing posts with label Sophia. Show all posts
Showing posts with label Sophia. Show all posts

Monday 5 February 2024

The Meaning of the Name Barbelo

Who or what is Barbelo?









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


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


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


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


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

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

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

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

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


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


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


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


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


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










Original text
The word Barbelo apparently comes from Hebrew Be-arba Eloha

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

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

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

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

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

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

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

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

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



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



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

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

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





Yahweh is Barbelo

Saturday 27 January 2024

Unveiling Symbolism: Exploring Political Interpretations and Figurative Language in The Exegesis on the Soul



**The Exegesis on the Soul: Unveiling a Valentinian Gnostic Text**

The Nag Hammadi Library presents us with a treasure trove of ancient texts, each offering unique insights into early Christian thought and spirituality. Among these, The Exegesis on the Soul stands out as a profound yet enigmatic work whose authorship and precise historical context remain shrouded in mystery. Dating back to a period likely spanning the 2nd to 4th centuries AD, this text offers a captivating narrative that delves into the nature of the soul, its fall from grace, and its ultimate redemption.




Contrary to typical Gnostic cosmological themes prevalent in other texts of the Nag Hammadi Library, The Exegesis on the Soul chooses a different path. It remains notably silent on concepts such as the pleroma, aeons, Yaldabaoth, and the Demiurge. Instead, it unfolds as an allegorical exposition, inviting readers to explore its depths through comparisons within its own scripture-like narrative. Rather than delving into myths surrounding the fall of Sophia, the text encourages an allegorical interpretation rooted in scripture itself.

The narrative within The Exegesis on the Soul is not presented in a linear or straightforward manner. Instead, it weaves a tapestry of allegorical storytelling, interspersed with commentary, quotations from Old and New Testament scriptures, and even references to Homer's Odyssey. This eclectic mix underscores the author's syncretistic background and suggests a Valentinian Gnostic context, likely originating in Alexandria at the dawn of the third century.

Central to the text is the allegorical portrayal of the soul as a fallen woman, symbolizing humanity's descent from a state of perfection into spiritual degradation. Drawing parallels with biblical motifs, particularly from Lamentations 2:1, the text paints a vivid picture of the soul's journey through metaphorical prostitution and eventual redemption. The overarching theme revolves around the soul's reunion with the divine, symbolized by an androgynous union between the soul and the Spirit within the nuptial chamber.

Through copious quotations from both Old Testament prophets, New Testament gospels, and the epistles of Paul, the author establishes a rich tapestry of scripture. Interestingly, the inclusion of Homer's Odyssey alongside biblical texts suggests a broader understanding of scripture encompassing Greek legend and mythology. This inclusive approach underscores the author's view of diverse sources as potential sources of spiritual wisdom.

Understanding The Exegesis on the Soul as a Valentinian Gnostic text sheds light on its theological framework and thematic underpinnings. While the text touches upon sacramental themes, it does so with a subtlety distinct from other Valentinian writings in the Nag Hammadi Library. This nuanced exploration of sacramental themes further enriches our understanding of the text's theological milieu.

In conclusion, The Exegesis on the Soul emerges as a captivating Valentinian Gnostic text that challenges readers to delve into its allegorical depths. Through its intricate narrative, rich symbolism, and eclectic scriptural references, it offers a unique perspective on the nature of the soul, its fall from grace, and its journey towards redemption. As we unravel its mysteries, we embark on a spiritual journey that transcends conventional boundaries, inviting us to explore the depths of the human soul and its quest for divine reunion.


**Exploring the Nature of the Soul: Perspectives from Gnosticism and Biblical Teachings**

The concept of the soul has been a subject of profound philosophical and theological inquiry throughout history, with diverse perspectives emerging from different religious and philosophical traditions. In the context of Gnosticism, particularly among the Valentinian school, and within the framework of biblical teachings, the nature of the soul takes on varied interpretations that shape fundamental beliefs about human existence and spirituality.

April D. DeConick, in her seminal work *The Gnostic New Age*, elucidates the prevailing view among most Gnostics regarding the mortality of the soul. Contrary to Plato's notion of the immortal soul, Gnostics, particularly those within the Jewish-Christian tradition like the Valentinians, believed that the soul shares the same mortality as the physical body. According to DeConick, the soul is not endowed with eternal existence but is subject to the same fate of impermanence and eventual demise as the physical form it inhabits.

April D. DeConick in her book The Gnostic New Age "most Gnostics thought that the psyche, or soul, was mortal." page 21

According to most Gnostics, the soul is not immortal, as Plato thought. Rather, it is mortal, just like the physical body, and will not endure. (The Gnostic New Age P. 212 April D. DeConick)

This perspective finds resonance in the teachings of Heracleon, a prominent figure within the Valentinian Gnostic tradition who flourished around AD 175. Described by Clement of Alexandria as the most esteemed of the school of Valentinus, Heracleon's insights shed light on the Valentinian rejection of the doctrine of the immortal soul. Fragment 40 from Heracleon's commentary on the Gospel of John provides a nuanced interpretation of biblical passages, particularly John 4:46-53, emphasizing the mortal nature of the soul. By dissecting the symbolism within the biblical narrative, Heracleon argues against the notion of the immortal soul, asserting instead that the soul possesses only a disposition towards salvation and is susceptible to destruction in death.

Fragment 40, on John 4:46-53 (In John 4:46, “So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum, there was an official whose child was ill.) The official was the Craftsman, for he himself ruled like a king over those under him. Because his domain is small and transitory, he was called an “official,” like a petty princeling who is set over a small kingdom by the universal king. The “child” “in Capernaun” is one who is in the lower part of the Middle (i.e. of animate substance), which lies near the sea, that is, which is linked with matter. The child’s proper person was sick, that is, in a condition not in accordance with the child’s proper nature, in ignorance and sins. (In John 4:47, “When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his child , for it was at the point of death.”) The words “from Judea to Galilee” mean ‘from the Judea above.’. . . By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” (1 Corinthians 15:54) (Heracleon: Fragments from his Commentary on the Gospel of John.)





This perspective aligns with biblical teachings found in both the Old and New Testaments, which consistently portray the soul as mortal and subject to death. Throughout biblical literature, the soul is depicted in various contexts, but it is never attributed with inherent immortality. Rather, it is portrayed as inseparable from mortal life, capable of perishing and facing destruction. For instance, Matthew 10:28 highlights the mortality of both body and soul, refuting the notion of inherent immortality. Similarly, 1 Corinthians 15:54 speaks of mortality being transformed into immortality, suggesting that the soul's imperishability is contingent upon divine intervention rather than an innate quality.

In essence, the exploration of the nature of the soul from both Gnostic and biblical perspectives offers intriguing insights into fundamental questions about human existence and spirituality. While Gnosticism, particularly within the Valentinian tradition, emphasizes the mortal nature of the soul as part of its broader cosmological framework, biblical teachings consistently underscore the mortal condition of the soul, devoid of inherent immortality. These perspectives invite further contemplation and dialogue on the nature of the soul and its significance within the larger tapestry of human spirituality and theological inquiry.

**The Collective Nature of the Soul: Insights from Biblical Usage**

In the rich tapestry of religious and philosophical thought, the concept of the soul holds a central place, often provoking profound reflections on the nature of human existence. Delving into the Scriptures, we find intriguing examples of a singular noun used to denote a collective group, shedding light on the collective nature of the soul in certain biblical contexts.

A notable instance is the collective use of the term "Israel" in the Scriptures. It refers not just to an individual, but to all the descendants of Jacob collectively at any given time. This collective usage is evident in various biblical passages, including Exodus 9:4, Joshua 3:7, Ezra 2:2b, and Matthew 8:10. Similarly, the term "The Amorite" appears singular in the Hebrew text but is used collectively to denote the Canaanite tribe descended from the original Amorite. This collective understanding extends to other groups, such as the Hamitic race mentioned in Genesis 10:6, 15, 16 and 1 Chronicles 1:13, 14.


Genesis 14:21 After that the king of Sodom said to Abram: “Give me the souls, but take the goods for yourself.”

The souls,” (Hebrew., han·ne´phesh, singular. but used collectively)

23:7 Thereupon Abraham got up and bowed down to the natives, to the sons of Heth,
8 and spoke with them, saying: “If YOUR souls agree to bury my dead out of my sight, listen to me and urge Ephron the son of Zohar for me,
9 that he may give me the cave of Mach·pe´lah, which is his, which is at the extremity of his field. For the full amount of silver let him give it to me in the midst of YOU for the possession of a burial place.” (Genesis 23:7-9 NWT) 

NWT Footnote: Lit., "with your soul," used collectively. Heb., 'eth-naph·shekhem´; Gr., psy·khei´.

The concept of the soul also takes on a collective dimension in certain biblical verses, such as Genesis 14:21, Genesis 23:8, and Jeremiah 48:6. Genesis 14:21 presents an interesting use of the term "souls," emphasizing its collective nature. The king of Sodom requests Abram, saying, "Give me the souls, but take the goods for yourself." Here, the Hebrew term "han·ne´phesh" is singular but used collectively, suggesting a group of individuals.

Genesis 23:8 further exemplifies the collective use of the term "soul." In Abraham's conversation with the sons of Heth, the phrase "If your souls agree" is used collectively. The New World Translation (NWT) emphasizes the collective nature by providing a footnote stating that "lit., 'with your soul,' used collectively."

The nuances of the collective noun "soul" in these biblical passages provide a foundation for understanding its role in Gnostic teachings. The Gnostic text, *The Concept of Our Great Power*, introduces the notion of the soul-endowed aeon as the human race post-flood. This aeon, designated as the psychic one, is described as collective, suggesting a group of individuals with shared attributes and characteristics.

Then, in this aeon, which is the psychic one, the man will come into being who knows the great Power. He will receive (me) and he will know me. He will drink from the milk of the mother, in fact. He will speak in parables; he will proclaim the aeon that is to come, just as he spoke in the first aeon of the flesh, as Noah. Now concerning his words, which he uttered, he spoke in all of them, in seventy-two tongues. And he opened the gates of the heavens with his words. And he put to shame the ruler of Hades; he raised the dead, and he destroyed his dominion. (The Concept of Our Great Power)

Here, the soul-endowed aeon (the psychic aeon) is depicted as encompassing the human race after the flood, representing a collective entity endowed with spiritual potential and eligibility for eternal life. The Gnostic text emphasizes the collective nature of this soul-endowed aeon, highlighting its distinctiveness from the fleshly aeon.

The reference to seventy-two tongues in *The Concept of Our Great Power* underscores the universality and diversity within this collective aeon. The individual within this aeon is portrayed as capable of opening the gates of the heavens with their words, challenging the dominion of Hades, and even raising the dead. This collective empowerment aligns with the biblical understanding of the soul as a collective noun, emphasizing the interconnectedness of individuals within a shared spiritual journey.

In conclusion, the exploration of the collective nature of the soul, as depicted in biblical passages and Gnostic teachings, unveils a nuanced understanding of the soul's role in the human experience. The collective noun "soul" not only reflects a shared identity within specific groups but also contributes to the broader discourse on spirituality, collective empowerment, and the transformative potential inherent in the human soul. As we delve into these diverse perspectives, we embark on a journey that transcends individual boundaries, inviting contemplation on the interconnectedness of souls in the unfolding narrative of human existence.


**The Soul as an Allegorical Representation: Unveiling the Symbolism in the Exegesis on the Soul**


In exploring the Exegesis on the Soul, it becomes apparent that a nuanced understanding of the text requires delving into its allegorical nature, rooted in Judeo-Christian traditions rather than Greek philosophy or mythology. The text employs symbolic language, personifying the soul as a woman, to convey deeper truths about the collective spiritual condition of a group of people. This allegorical approach refrains from literal interpretations and instead invites readers to discern spiritual truths within its symbolic narrative.

Central to this allegorical interpretation is the identification of the soul as representing the nation of Israel, utilized collectively to symbolize a group of people. Drawing parallels with biblical passages where the term "soul" is used collectively for groups of individuals, such as Genesis 14:21, Genesis 23:8, and Jeremiah 48:6, the Exegesis on the Soul employs similar symbolism to convey its message. The personification of the soul as a woman embodies the collective spiritual state of the nation of Israel, depicted allegorically as a wife fallen into prostitution, mirroring the biblical narrative where Israel is metaphorically portrayed as the wife of God who has strayed from righteousness.


The allegorical interpretation extends further to encompass the concept of repentance within the narrative. The call to repentance within the text is addressed to a collective group, identified as the spiritual Israel or the church. By utilizing the term "Israel" as a collective representation of the soul, the text emphasizes the collective responsibility for repentance and spiritual renewal. The symbolic language employed throughout the text underscores the interconnectedness of individuals within the spiritual community, highlighting the shared journey towards redemption and restoration.


At the conclusion of the Exegesis on the Soul, the allegorical interpretation becomes clearer as the text shifts from speaking about the soul to addressing the nation of Israel directly. This transition underscores the allegorical nature of the narrative, where the soul serves as a symbolic representation of the collective spiritual condition of the nation. The call to repentance, articulated within the allegorical framework, resonates with Jewish-Christian readers familiar with the concept of repentance as a fundamental aspect of spiritual renewal.

In essence, the Exegesis on the Soul offers a compelling allegorical narrative that delves into profound spiritual truths through symbolic language and imagery. By personifying the soul as a woman and utilizing the term "Israel" collectively, the text invites readers to contemplate the collective spiritual journey of a community and the imperative of repentance as a pathway to restoration. This allegorical interpretation, rooted in Judeo-Christian traditions, provides a deeper understanding of the text's symbolism and its relevance for spiritual reflection and renewal within the community of believers.


**The Symbolism of the Soul's Feminine Nature: Insights from The Exegesis on the Soul**


The Exegesis on the Soul, a profound Gnostic text, introduces the soul with a distinctive feminine persona, highlighting the symbolic and allegorical dimensions embedded in its narrative. Across languages such as Hebrew, Coptic, and Greek, the term "soul" inherently carries a feminine grammatical form. However, in this text, the soul is not merely a linguistic entity; rather, it emerges as a symbolic woman, serving as an allegory for both the natural seed of Israel and the spiritual Israel, represented by the Church.

The author of The Exegesis on the Soul notes that wise men of old ascribed a feminine name to the soul, emphasizing its feminine nature. The text transcends linguistic nuances, delving into a profound metaphorical representation. This feminine portrayal aligns with biblical usage, where the term "woman" is occasionally employed to depict a weak or vulnerable man, underscoring the nuanced gendered language present in both the text and broader biblical traditions (Isaiah 3:12; 19:16).

The assertion that the soul is "female in her nature" reaches beyond mere grammatical considerations. It invites readers to explore the metaphorical aspects of femininity, particularly through the reference to the soul having a womb. In this context, the womb symbolizes sin, drawing parallels with biblical passages that metaphorically associate sin with conception, birth, and the bearing of iniquity.

James 3:15 highlights the earthly origin of wisdom, describing it as "born of the soul" or "demoniacal" in Rotherham's Emphasized Bible. This imagery of earthly wisdom being born from the soul further reinforces the reproductive symbolism associated with the soul, indicating its role in the genesis of earthly desires and temptations.

The concept of the soul's womb is intricately linked to the notion of sin as a female principle. Psalm 7:14 portrays sinners as pregnant with what is hurtful, conceiving trouble, and giving birth to falsehood. Similarly, James 1:13-15 depicts the process of temptation and sin as akin to childbirth, where desire conceives and gives birth to sin, ultimately leading to death. This language of childbearing in connection with lust and sin underscores the reproductive aspect of the soul, illustrating its role in the genesis of sinful desires and actions.

Philo, a Jewish philosopher, further elaborates on the feminine nature of the soul's offspring, identifying wickedness and passion as female offspring of the soul. According to Philo, these female offspring lead to effeminacy in pursuits, contrasting with the masculine characters of good dispositions, which invigorate and strengthen individuals in their spiritual journey.


In essence, the feminine symbolism of the soul in The Exegesis on the Soul serves as a powerful allegory, highlighting the nurturing and reproductive aspects of the soul in its spiritual journey. The imagery of the soul as a woman with a womb underscores its role in the genesis of earthly desires and temptations, while also emphasizing the importance of cultivating virtuous dispositions to transcend the influence of sinful tendencies. Through this allegorical framework, the text invites readers to reflect on the transformative power of spiritual renewal and the journey towards overcoming the frailties of the soul in pursuit of divine wisdom and virtue.

**The Virgin Soul: Symbolism, Androgyny, and the Descent into Mortality**

In the labyrinth of allegorical prose within *The Exegesis on the Soul*, a striking revelation unfolds—“As long as she was alone with the father, she was virgin and in form androgynous.” This profound statement not only encapsulates the virginity of the soul but also introduces the concept of androgyny, a state of being both male and female. To unravel this enigma, we delve into the figurative use of the term “virgin” in biblical and literary contexts, uncovering its symbolic significance in the narrative.

The metaphorical use of "virgin" in connection with cities, places, or peoples is a recurring theme in biblical literature. Various references, such as the “virgin daughter” of Israel, Judah, and Zion, convey a sense of being unsubdued, untarnished by foreign conquerors. The symbolic virginity of a people or place implies an undisturbed and pristine state, unspoiled by external forces. In this context, the virginity of the soul in *The Exegesis on the Soul* takes on a symbolic dimension, signifying a state of purity and untarnished existence while in communion with the Father.

The narrative introduces the concept of androgyny, describing the soul as being both male and female in its form. This androgynous nature finds resonance in the symbolic understanding of Israel as the wife of God and, simultaneously, the sons of Israel. The spiritual unity and interconnectedness within this symbolism allow for the conception of trouble within the soul without the involvement of an external agent. The androgynous state of the soul reflects its dual nature—the feminine aspect as the wife of God and the masculine aspect as the sons of Israel, capturing the complexity of its spiritual identity.

However, the narrative takes a poignant turn as it describes the soul's descent into mortality. The transition from being alone with the Father to descending into a body signifies a profound shift—from a state of purity and androgyny to a state of bondage or servitude to sin. The choice of the term "body" in this context holds significant weight. In Greek, the word translated as "body" (Strong’s 4983) can also be rendered as "slave." This nuanced interpretation introduces a layer of depth, suggesting that the soul, once in union with the Father, becomes a servant to sin upon its descent into mortality.

The descent into life, characterized by alienation from the life of God and the blindness of the heart, aligns with biblical concepts of spiritual estrangement due to ignorance. The narrative draws parallels with the idea that friendship with the world is enmity with God, emphasizing the transformative impact of worldly influences on the soul's spiritual state. The symbolism within this descent echoes the biblical notion of falling away from divine communion into a state of spiritual separation.

In essence, the allegorical narrative in *The Exegesis on the Soul* unveils a profound journey—from the virgin and androgynous state of the soul, in harmonious communion with the Father, to its descent into mortality and bondage to sin. The use of symbolism, androgyny, and the metaphorical understanding of virginity enriches the narrative, offering readers a contemplative exploration of the soul's complex spiritual identity and its profound relationship with divinity. As the soul navigates the realms of purity, duality, and mortality, the narrative invites reflection on the intricate interplay between the spiritual and the earthly, urging readers to delve into the profound mysteries concealed within the allegorical depths of the text.

**The Symbolic Descent: Figurative Language in the Exegesis on the Soul**


In the labyrinth of *The Exegesis on the Soul*, a profound revelation echoes - "When she fell down into a body and entered this life, then she fell into the hands of thieves." This statement, laden with symbolism and figurative language, unfolds a narrative of spiritual descent and apostasy. To decipher its depths, we embark on a journey through biblical allegory, exploring the nuanced meanings of falling, bodies, and the hands of thieves.

The notion of falling from heaven is not foreign to biblical literature. Figuratively understood, it represents a loss of authority or a descent from a position of prominence. In Isaiah 14, the demise of the king of Babylon is expressed as a fall from heaven, a metaphorical expression signifying a loss of dominion. This figurative descent is also applied to the nation of Israel in Lamentations 2:1, where the daughter of Zion is beclouded and thrown down from heaven to earth. Luke 11:23 further emphasizes the concept, illustrating how Capernaum, despite its previous exalted state, will descend to Hades. This figurative language is not about celestial realms but political and spiritual authority.

Theologian Matthew Henry, in his commentary, interprets such figurative language as political speeches. For example, in his analysis of Revelation 6, he sees the earthquake, darkened sun, and falling stars as symbols of political upheaval and the collapse of the Jewish church and state. This perspective aligns with a figurative understanding of the Exegesis on the Soul, urging readers to interpret its symbolic language as reflections of spiritual and political realities.

In interpreting passages that describe descent or falling, such as those encountered in the Exegesis on the Soul, Matthew Henry adopts a figurative approach. Instead of interpreting these depictions as literal falls from physical heights, he discerns them as symbolic representations of political or spiritual declines. This interpretative strategy reflects a broader trend in biblical scholarship that endeavors to unveil layers of meaning beyond the literal sense of the text.

Matthew Henry, an English Presbyterian minister whose Complete Commentary on the Bible remains influential, demonstrates a keen awareness of the figurative language employed in biblical narratives. In his commentary on Revelation 6, where cataclysmic events are described, Henry sees these occurrences not as literal cosmic disturbances but as political upheavals. The great earthquake, the darkened sun, and the falling stars are, for him, symbols of significant political changes, reflecting the collapse of the Jewish church and state. This approach showcases an inclination to view dramatic and cosmic language in the Bible as conveying deeper, symbolic truths about political and spiritual realities.

This interpretive stance aligns with a broader trend in biblical scholarship that seeks to move beyond a rigidly literal understanding of scripture. Scholars often recognize the rich tapestry of symbolic language woven throughout the Bible to convey profound truths. The use of metaphor, allegory, and symbolism is acknowledged as a common and intentional feature in ancient texts, allowing for layers of meaning beyond the surface narrative.

In the case of passages discussing falling or descent, the figurative interpretation is rooted in the recognition that these expressions carry more than just physical or geographical implications. Instead, they often signify shifts in political authority, spiritual states, or moral conditions. This nuanced approach respects the literary conventions of the time and the cultural context in which these texts were written.

For example, when the Exegesis on the Soul speaks of the soul falling into a body, the figurative understanding embraces the idea that this descent is not a literal fall from a celestial realm but a symbolic representation of a spiritual and political decline. The body, in this context, takes on a dual meaning—it can be understood both as a collective entity or a societal organization and as a state of servitude or slavery to sin. This figurative interpretation allows for a more nuanced and layered comprehension of the text.

In conclusion, Matthew Henry's figurative approach to passages describing descent or falling in the Bible is part of a broader trend in biblical scholarship that seeks to uncover deeper layers of meaning. Embracing the symbolic and metaphorical aspects of biblical language allows scholars and readers alike to appreciate the intricate tapestry of truths woven into these ancient texts, transcending literal constraints to reveal profound insights into spiritual and political realities.

So, when the Exegesis speaks of the soul falling into a body, we enter the realm of metaphorical richness. The Greek word for body, Strong’s 4983, carries a dual meaning—it can be translated as both "body" and "slave." This opens a nuanced interpretation, suggesting that the soul, once in unity with the Father, becomes a "slave" or "servant" to sin upon its descent. Moreover, the term "body" is used in various contexts in the Bible, ranging from the temple of the Holy Spirit to the spiritual unity of believers. In this context, it symbolizes a collective whole or a totality, hinting at a political body or an organized society.

The Exegesis draws parallels with Ezekiel 37, where a valley full of bones symbolizes Israel in a state of political death and captivity. The restoration of the bones signifies the revival of the nation from its dispersed and captive state. Likewise, when the soul falls into a body, it implies a political descent for Israel, losing its place of preeminence and falling into a state of spiritual death—the body of sin.

However, delving deeper, the word "body" is also a versatile term, portraying a social, ethical, or mystical unity, such as the church. It casts a shadow, a reflection of truth. Thus, the soul's descent into a body is not a mere physical journey but a profound transformation—a transition from a higher state to a lower one, signifying servitude to sin or dwelling in a house of sin. 

The narrative unfolds further, proclaiming that the soul, in its descent, enters this life—an existence marked by alienation from the life of God. Drawing on biblical wisdom, the text invokes Ephesians 4:18, portraying the ignorance and blindness that shroud the hearts of those separated from divine understanding. The stark dichotomy is emphasized by the declaration that friendship with the world is enmity with God, solidifying the soul's predicament as an enemy of God when entangled in the pursuits of worldly allure.

The hands of thieves, in the narrative, represent the agents of spiritual decay and apostasy. This figurative language finds resonance in biblical passages where thieves are associated with destruction and plundering. The soul's descent into the hands of thieves encapsulates the spiritual fall and corruption of the nation of Israel.

In essence, the Exegesis on the Soul weaves a tapestry of figurative language, drawing from biblical allegory to convey the spiritual descent and apostasy of Israel. The fall from heaven, the descent into a body/slave, and the hands of thieves collectively depict a narrative of political and spiritual decline. As readers navigate the symbolic terrain of this text, they are beckoned to unravel the layers of meaning, recognizing the rich tapestry of metaphorical language employed to articulate profound truths about the spiritual journey of the soul and the fate of nations.


Wednesday 29 November 2023

Sabaoth the Good in Pistis Sophia

Sabaoth the Good







Sabaoth (צבאות 
Tzavaot) – army or host – “Lord of Hosts”

Firstly, 
Sabaoth the Good is the power of the Light-emanations

The name Sabaoth comes from the Hebrew word for "hosts" or "forces," particularly in the expression "Yahweh Sabaoth," 
"LORD of hosts."  He Will Be Armies. Sabaoth plays a similar role in Pistis Sophia

In the Orig. World Sabaoth is a Son of Yaldabaoth and a prominent power of this world in gnostic texts.  

On the Origin of the World:When Sabaoth received light, he received great authority against all of the powers of chaos. Since that day he has been called “the lord of the powers.”  He hated his father, the darkness, and his mother, the abyss. He loathed his sister, the thought of the chief creator, the one who moves to and fro over the water.

On account of his light, all of the authorities of chaos were jealous of him. And when they were disturbed, they made a great war in the seven heavens. Then when Pistis Sophia saw the war, she sent seven archangels from her light to Sabaoth. They snatched him away up to the seventh heaven.  They took their stand before him as servants. Furthermore, she sent him three other archangels and established the kingdom for him above everyone so that he might dwell above the twelve gods of chaos.

When Sabaoth received the place of rest because of his repentance, Pistis also gave him her daughter, Zoe,  with great authority, so that she might inform him about everything that exists in the eighth heaven. And since he had authority, he first created a dwelling place for himself. It is huge, magnificent, seven times as great as all those that exist in the seven heavens.


Sabaoth the Good

Psychic Plane or Mixture (Lower Manas)

REGION OF THE RIGHT
       Sabaoth, the Good

Hylic (Astral) Plane

The Twelve Aeons
       The First Six Sons or Emanations of the Self-Centered One
       Sabaoth-Adamas (The Great Tyrant, Ialdabaoth, the Lion-Faced Power)



The Great Sabaoth, the Good


As mentioned above, this figure provides a power or soul for Jesus’ earthly incarnation, making him effectively Jesus’ earthly father. This role is most widely discussed through extensive interpretations of Psalm 85:10-11 in Chapters 62-63.

Sabaoth, the Adamas


This is the primary representative of evil or wickedness in the majority of the Pistis Sophia. He is accused of inappropriate sexual conduct, begetting archons and other beings, and as a result he is imprisoned in the bounds of the zodiac, or the material universe. For those human souls who did not receive the mysteries before death and are thus bound to be reincarnated in the world, he is also responsible for giving the “cup of forgetfulness,” denying them the knowledge they had acquired from previous lives and punishments.

Monday 23 October 2023

Who is Sophia? Proverbs 8:22

Who is Sophia?











7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Bible, the name "Sophia" does not refer to a specific character or person. The term "Sophia" is derived from the Greek word for "wisdom" and is often personified as a feminine attribute or concept. While wisdom is personified in various passages, it is not presented as a distinct divine being or entity.
In the Old Testament, particularly in the Book of Proverbs, wisdom is personified as a woman who calls out to people and offers guidance. Proverbs 8:1-36 and Proverbs 9:1-6 provide vivid descriptions of wisdom as a feminine figure who speaks and instructs.

In the New Testament, Jesus is described as embodying divine wisdom (1 Corinthians 1:24, 30). However, there is no specific character named "Sophia" in the biblical narrative.


7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Wisdom of Solomon, Sophia is personified as a feminine figure and is associated with attributes such as wisdom, light, and reflection of God's glory. Some interpretations draw parallels between Sophia and the Holy Spirit, highlighting the feminine symbolism of both. However, it is crucial to recognize that this is a theological interpretation and not a universally accepted doctrine within Christianity.
Sophia is a 
aspects or one of the attributes of the Deity. She is is the breath of God, the Father’s first emanation, reflection, image the first of his creation (Wisdom 7:25,26; Prv 8:22) his companion (Prv 8:30) Her role as his “thought” could be read out of the Greek version of (Proverbs 24:7.48 )

Sophia is identified with the holy spirit (Wisdom 7:7 7:22-2 9:17)

Sophia is called the breath of God (Wisdom 7:25) the Hebrew word for breath can be translated spirit. Therefore wisdom is the holy spirit which in Hebrew is a feminine noun. So we can conclude that Wisdom and the holy spirit are synonymous



Sophia is personal in that she is of God Himself. Sophia is not personal in the sense of being some other person within the Godhead"

Wisdom is more than just a personification; she is an expression of the feminine aspects of God.

Jesus says wisdom is know by her children (Matt 11:19 compare Luke 7:35)
and we are born of the spirit (John 3:6)

Wisdom or Sophia is a feminine aspects of God or one of God's attributes.

In a document called the Tripartite Tractate from the Nag Hammadi Library, the Father does not have a partner therefore Sophia is not a separate person but an aspect of the Father

If Sophia is a feminine aspects of God than God is androgynous being both Father and Mother the holy spirit is the feminine aspect of God. In Hebrew the word spirit is a feminine noun. That is why it can be spoken of as a Mother giving birth. (John 3:8) 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.)

Therefore the Sophia is a feminine aspect of God his holy spirit. Sophia can be described as the wisdom of God, and, the holy spirit or active force which emanates from God. The Sophia is seen as being expressed in all creation and the natural world as well as, the Holy Spirit is an equivalent expression with Sophia, being the feminine counterpart to the masculine Logos. Whereas the latter is manifested in Jesus of Nazareth, the former is effectively manifested in the Church which Begets, anoints, Empowers, leads God’s people today. Joh 3:5-8; 2Co 1:21, 22 Ga 5:16, 18.


In Gnosticism Sophia is an Aeon. Aeons are both divine beings higher than the angels just like Jesus has been given a position higher than the angels. As well as been aspects of the Deity


In the Gnostic systems Sophia is s split into a higher and lower wisdom

Sophia's descent is her fall (1 enoch 42:1) her recent to her dwelling place in the clouds (1 enoch 42:2 Sir 24:4 Bar 3:29) is the creation sevenfold cosmic structure Prv 9:1

sophia descending in 1 enouch 42 should be understood as a descent before the world came into being her descent results in the creation of the physical universe

Monday 2 October 2023

The Amēns Pistis Sophia

The Amēns Pistis Sophia




To begin this study we will have an opening reading from Pistis Sophia: Chapter 93

"And that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen.

"And that mystery knoweth why the five Trees have arisen and why the seven Amēns have arisen. 

Pistis Sophia: Unveiling the Mysteries of Amēns and Emanations

In the enigmatic world of Gnostic texts, the "Pistis Sophia" stands as a testament to the profound spiritual exploration of the early Christian era. Chapter 93 of this ancient text opens a door to the mysteries surrounding the twin-saviors and the Amēns, inviting us to delve into the intricate web of Gnostic cosmology.

The chapter begins with a tantalizing statement: "And that mystery knoweth why the twin-saviors have arisen and why the three Amēns have arisen." Immediately, we are confronted with the notion of twin-saviors and Amēns, both shrouded in deep spiritual significance.

The word "Amēn" itself has roots in Hebrew and Greek, carrying connotations of faithfulness and truth. In the Hebrew tradition, it is applied to Yahweh as "the faithful God," (Deut 7:9; Isa 49:7) emphasizing the unwavering nature of divine faithfulness. For Jews, "Amen" also serves as an acronym for "El Melech Ne’eman," meaning "Mighty, Faithful King." In the Book of Revelation, Jesus is referred to as "the Amen." Revelation 3:14, states:

"And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God."

This verse presents a unique and symbolic characterization of Jesus Christ as "the Amen." In this context, "the Amen" signifies Jesus as the embodiment of truth, faithfulness, and the ultimate authority.

Hebrew 0539 אמן ‘aman aw-man’
Greek 281. ἀμήν amen [am-ane’];

So we can see from the bible that beings or persons can be called Amen. In some Gnostic texts an angel is named as the Amen:   

 The Book of Baruch by Justin

When the father knowing nothing beforehand
saw that half-virgin Edem, he burned for her,
and he the father is called Elohim,
and Edem burned equally for Elohim. Their desire
drew them to a single union of love.
From this coupling the father seeded twelve angels
for himself through Edem.
The paternal angels are Michael, Amen, Baruch, Gabriel, Esaddaeus

 The Gospel of Thomas Saying 19: Jesus said, “Congratulations to the one who came into being before coming into being. If you become my disciples and pay attention to my sayings, these stones will serve you. For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death.” The Gospel of Thomas Saying 19:Saying 19 introduces the concept of becoming a disciple of Jesus and paying attention to His sayings to gain access to hidden knowledge.
It mentions five trees in Paradise that do not change with the seasons and whose leaves do not fall, promising that those who know them will not taste death.
The paternal angels, including Amen, Michael, Baruch, Gabriel, and Esaddaeus, are associated with these five trees in Paradise.

Surprisingly, the Gnostic landscape adds another layer of complexity to the concept of Amēns. In some Gnostic texts, an angel is identified as "Amen" (amen an angel of elohim). Take, for example, Justin's "Book of Baruch," where Amen is named among the paternal angels, a celestial hierarchy of divine beings.

Further delving into Gnostic cosmology, we discover that the Amēns play a role in the structure of the Pleroma, the spiritual realm of divine emanations. The regions of the three Amēns are symbolized by the first three emanations of the Pleroma, reflecting their importance within the Gnostic framework.

Moreover, these Amēns are also associated with the seven planetary rulers or archangels, drawing parallels between the Gnostic cosmos and the celestial hierarchy found in various religious traditions. They are, in essence, the seven voices or spirits of God, as described in Revelation 4:5.

Revelation 4:5 presents a vivid image of "seven lamps of fire burning before the throne," signifying the seven Spirits of God. This connection underscores the Gnostic belief in the interconnectedness of their cosmology with elements of Judeo-Christian traditions.


The Seven Amēns as Planetary Rulers or Archangels: The text suggests that the seven Amēns can be identified with the seven planetary rulers or archangels. This concept aligns with the idea that these entities have influence over specific aspects of the material world, including celestial bodies. The seven archangels are often seen as intermediaries between the divine and the material realm in various religious and esoteric traditions.


The Seven Amēns as the Seven Spirits of God: The passage also connects the seven Amēns to the seven Spirits of God, as mentioned in Revelation 4:5 and 5:6. These seven spirits are associated with divine attributes or qualities and are seen as channels of divine revelation. In the Gnostic context, the seven Amēns may represent these aspects of divine wisdom and revelation.

Pistis Sophia: And Jesus hail not told his disciples to total expansion of the emanations of the Treasury, nor their orders, how they are extended; nor had he told them their saviors, according to the order of every one, how they are; nor had he told them what guard is at every (gate) of the Treasury of the Light; nor had he told them the region of the Twin-savior, who is the Child of the Child; nor had he told them the regions of the three Amens, in what regions they are expanded; nor had he told them into what regions the five Trees are expanded; nor as to the seven Amens, that is the seven Voices, what is their region, how they are expanded. (Pistis Sophia)

The Gospel of Thomas Saying 108. Jesus said: He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him.

The Gospel of Thomas Saying 108:Saying 108 speaks of a transformative process where those who drink from Jesus' mouth will become like Him, and hidden things will be revealed to them. This aligns with the Gnostic concept of spiritual enlightenment and ascent.

Intriguingly, the "Pistis Sophia" mentions the Twin Savior, the Child of the Child, whose regions remain a mystery. This enigmatic figure invites comparisons to sayings attributed to Jesus himself, such as Gospel of Thomas Saying 108: "He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him." This suggests a profound connection between the seeker and the divine, akin to the transformative journey described in Gnostic texts.


The Twin Saviour, Child of the Child: The text alludes to a Twin Saviour, known as the Child of the Child. This mysterious figure likely holds a central role in Gnostic salvation or enlightenment. The Gnostic belief in personal spiritual transformation and ascent may be connected to the idea that individuals can become like the Twin Saviour through a deep spiritual connection, as mentioned in Gospel of Thomas Saying 108.


Connecting the Dots:

The mention of the five trees in Paradise in Saying 19 appears to have a connection to the five Trees in Pistis Sophia Chapter 93, symbolizing spiritual knowledge and perhaps the means to attain immortality.
The presence of Amen as one of the paternal angels associated with the five trees reinforces the idea of Amen as a significant divine figure in Gnostic thought.
The Twin Saviour mentioned in Pistis Sophia Chapter 93 could be seen as an extension of the transformative process hinted at in Saying 108 of The Gospel of Thomas, where individuals can become like Jesus through deep spiritual understanding.
Overall, these passages from Pistis Sophia and The Gospel of Thomas underscore the Gnostic emphasis on acquiring hidden knowledge, spiritual transformation, and the role of divine entities, such as the Amēns and the Twin Saviour, in the quest for enlightenment and salvation.

In summary, Pistis Sophia Chapter 93 offers a glimpse into the intricate and symbolic nature of Gnostic cosmology and spirituality. It introduces us to various divine entities, including twin-saviors, Amēns, and emanations of the Pleroma, all of which play roles in the Gnostic understanding of the cosmos and the quest for spiritual knowledge and enlightenment. These concepts are deeply rooted in Gnostic mysticism and reveal the complex interplay between the material and spiritual realms in Gnostic thought.

Friday 29 September 2023

Yaldabaoth a Psychological Approach

Title: Yaldabaoth: The Psychological Implications of a Mythical Figure











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

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

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

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

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

Title: Yaldabaoth: The Psychological Implications of a Mythical Figure


Introduction

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


Origin and Symbolism


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


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

Yaldabaoth as the Lord of the World


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

Symbolism of the Lion

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

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

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


Yaldabaoth and the Sea

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

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

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

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

Yaldabaoth vs. Yahweh

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

Conclusion

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




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





Original text 

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

Yaltabaoth

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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



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

Yaldabaoth is a personification of human nature

Yaldabaoth describes human psychological existence

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

Monday 24 April 2023

Mary Magdalene is a symbol of wisdom and the church The Gospel of philip

Mary Magdalene is a symbol of wisdom and the church The Gospel of philip








Literal meaning of Mary:

Mary, ma'-ry (fr. Heb.)--contradiction; rebellious outcry; bitter complaint; bitterness; myrrh; bitter waters; aromatic spirits.

Mary Magdalene is a figure of wisdom and the church the bride of Christ she is also a leader of the early church

Mary Magdalene is an inspired leader of the early church

Mary Magdalene is seen as one of the most important of Jesus' disciples

Mary Magdalene is honoured as one of the first witnesses of the Resurrection of Jesus, and received a special commission from him to tell the Apostles of his resurrection
Mary Magdalene, who according to John 20:17–18 and Mark 16:9–1 was commissioned by the risen Jesus to inform the disciples of his resurrection, is called "the apostle to the apostles".

Matthew 28:1–8 and Luke 24:10 speak of women (in the plural), including Mary Magdalene, carrying out this function. An early Christian commentary on the Song of Songs, has Christ speak of two women, whom it calls Mary and Martha, as apostles to the apostles: "Christ showed himself to the (male) apostles and said to them: ... 'It is I who appeared to these women and I who wanted to send them to you as apostles.

Jesus could have appeared first to Peter, John, or one of the other male disciples. Instead, he chose to favour these women by making them the first eyewitnesses of his resurrection and by commissioning them to bear witness about it to his male disciples

Symbolic meaning of Mary: 

The feminine, the soul, the affectional and emotional phase of man's being, both when seemingly bound and limited by sensate thought, and in its freed, exalted state.

Through Jesus seven demons were cast out of Mary Magdalene. This means the releasing of the mind and heart (soul) from the emotional errors that have their existence in the unregenerated feelings, and establishes peace and poise in the consciousness raised to divine understanding and power,. As the soul is purified and lifted day by day out of the bondage of the errors (demons), it pours out upon the whole consciousness. Both soul and understanding (love and wisdom) must enter into our affirmations of Truth if those affirmations are really to become substance and life to us.

There were three who always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion. For Mary is his sister and his mother and his companion. (The Gospel of Philip)

The sentence suggests that there is only a single Mary one who is his mother, his sister, and his companion. The Gospel of Philip wants us to see these figures are more than literal historical characters

Truth did not come into the world naked, but it came in types and images. The world will not receive truth in any other way. There is rebirth and its image. The Gospel of Philip

Mary a symbol of repentance from the vanities of the world.
Mary is also an image of a greater spiritual truth:

As for the Wisdom who is called "the barren," she is the mother of the angels. And the companion of the Saviour. Mary Magdalene she is the one the Saviour loved her more than all the disciples, and used to kiss her often on her mouth. The rest of the disciples they said to him "Why do you love her more than all of us?" The Savior answered and said to them,"Why do I not love you like her? When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness." (The Gospel of Philip)

Isaiah 54:1 "Sing, barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband," says Yahweh.

Gal 4:26 But the Jerusalem above is free, and she is our mother. 27 For it is written, “Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labour! For the children of the desolate one will be more than those of the one who has a husband.”

if we understand Mary as wisdom this explains how she is at once mother, sister and his companion
she is the mother of the angles and his spiritual sister since the son does not have children but siblings and his female counterpart

Mt 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Mr 3:35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

Luke 7:35 But wisdom is justified of all her children.

This helps to explains how Mary is at once Mother his spiritual sister and companion

The word angel means messengers this could be divine or human messengers. However I would understand that the angels are human messengers begotten by spiritual wisdom the word of God
with a spiritual kiss

Kissing refers to the close acceptance of spiritual teaching for not only does the Lord suggest that the male disciples should seek to be loved by him in the same way, but he also says:

We are nourished by the promise of heaven, from the mouth of the word. If the word emanated from the mouth, it is perfect. For it is by a kiss that the perfect conceive and give birth. For this reason we also kiss one another. (The Gospel of Philip)

This again explains how Mary is at once Mother for she conceives and gives birth to spiritual teaching through the kiss, his spiritual sister and companion. This shows the special relationship of Mary Magdalene to Jesus based on her spiritual perfection

I would argue that Mary Magdalene is a figure for the bridal archetype of the Church. That is, she is a symbol or sign for the Church that is called into relationship with it’s spiritual spouse, Christ the Divine Bridegroom.

Then, “Jesus said to her, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God” (John 20:17).

“Do not touch me” or “do not hold me.” It is here that the Song of Songs continues to inform us of what is happening, “when I found him whom my soul loves. I held him, and would not let him go.” (Song 3:3-4).

Jesus wasn’t holding Mary away at arms length, as some would imagine. In fact, she was embracing him, and he tells her she has to let him go now, and fulfil her mission: to be a witness of this encounter and an “apostle to the apostles.”

Mary Magdalene therefore not only models the courageous and faithful disciple who remained with Jesus through his crucifixion, but she also reveals the Church as a missionary Bride to us. Each member of the Body of Christ, must encounter the Lord, as she did. We must embrace him with love (something we can do every time we pray and remember his sacrifice). But, no faith, no matter how powerful and personal is ever private. We cannot simply cling to Jesus for ourselves. He sends us forth, the Good News of our Risen Lord is meant to be shared and lived out by loving others with his tender love.