The Kingdom Within: Gnosis, Origin, and Fulness

The Kingdom Within: Self-Knowledge, Origin, and Fulness

The core of gnosis is not found in outward systems, institutions, or locations, but in the direct knowledge of one’s own origin, nature, and destiny. The teaching consistently turns inward, not as an abstract mysticism, but as a concrete recognition of what one is, where one has come from, and what one is becoming. This is the foundation of the Kingdom within.

Jesus expresses this principle with clarity:

“Jesus said, ‘If those who lead you say to you, “See, the kingdom is in the sky,” then the birds of the sky will precede you. If they say to you, “It is in the sea,” then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty.’”

This passage establishes a radical reorientation. The Kingdom is not distant, not reserved for a future state, nor hidden in inaccessible realms. It is both within and without—present, immediate, and accessible through knowledge. Ignorance of oneself is defined as poverty, not merely metaphorically, but as a real condition of lack. To fail to know oneself is to lack participation in the Kingdom.

This knowledge is not vague introspection; it is precise knowledge of origin. The *Teachings of Silvanus* reinforce this necessity:

“But before everything (else), know your birth. Know yourself, that is, from what substance you are, or from what race, or from what species. Understand that you have come into being from three races: from the earth, from the formed, and from the created. The body has come into being from the earth with an earthly substance, but the formed, for the sake of the soul, has come into being from the thought of the Divine. The created, however, is the mind, which has come into being in conformity with the image of God. The divine mind has substance from the Divine, but the soul is that which he has formed for their own hearts. For I think that it exists as wife of that which has come into being in conformity with the image, but matter is the substance of the body which has come into being from the earth.”

Here, the human being is described as a composite with distinct origins. The body arises from the earth—material, tangible, and subject to decay. The formed aspect, associated with the inner life, derives from the thought of the Divine. The created aspect, identified as mind, reflects the image of the Deity. This layered origin explains both the condition of humanity and the possibility of transformation.

Gnosis, therefore, is the recognition of this structure. It is not merely knowing that one exists, but understanding the composition and origin of existence itself. This aligns with the teaching that knowledge precedes transformation.

The text known as *Allogenes* deepens this process by describing the act of seeking:

“If you seek with a perfect seeking, then you shall know the Good that is in you; then you will know yourself as well, as one who derives from the God who truly pre-exists… And if so, then when you receive a conception of That One, then you are filled with the word to completion. Then you become divine and you become perfect… And then he becomes greater who comprehends and knows than he who is comprehended and known. But if he descends to his nature, he is less…”

The emphasis here is on “perfect seeking.” This is not casual inquiry but disciplined pursuit. Through this seeking, one comes to know “the Good that is in you,” indicating that the object of knowledge is already present within. Knowledge leads to completion—fulness—and this completion is described as becoming “perfect.”

However, there is also a warning: one may “descend to his nature.” This implies that without sustained knowledge, one returns to a lower condition, bound to the limitations of the earthly component. The distinction between ascent and descent is not spatial but cognitive and existential—dependent on knowledge or ignorance.

The *Apocryphon of James* presents the Kingdom as a process of growth and harvest:

“When we heard these words, we were distressed. But when he saw that we were distressed, he said, ‘For this cause I tell you this, that you may know yourselves. For the kingdom of heaven is like an ear of grain after it had sprouted in a field. And when it had ripened, it scattered its fruit and again filled the field with ears for another year. You also, hasten to reap an ear of life for yourselves that you may be filled with the kingdom!’”

The imagery of grain emphasizes development, maturity, and multiplication. The Kingdom is not static; it grows, ripens, and produces. The command to “reap an ear of life” indicates urgency—knowledge must be acted upon. Fulness is not automatic; it requires participation.

This agricultural metaphor aligns with the idea that the Kingdom exists in potential within each person. Just as a seed contains the full structure of the plant, so the individual contains the structure of the Kingdom. Gnosis is the process by which that structure is realized.

Theodotus provides a concise summary of the transformative role of knowledge:

“Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.”

This passage defines liberation not as a ritual act alone but as knowledge. It lists the essential elements of gnosis:

* Who we were

* What we have become

* Where we were

* Where we were placed

* Where we are going

* From what we are redeemed

* What birth is

* What rebirth is

This is a complete framework of understanding. It encompasses origin, present condition, trajectory, and transformation. Fate, which governs the ignorant, loses its authority when this knowledge is attained.

Taken together, these teachings present a unified doctrine: the Kingdom is accessed through knowledge of the self, and this knowledge is inseparable from knowledge of origin. The human being is not a simple entity but a structured composite, and ignorance of this structure results in poverty and subjection to decay.

Fulness, therefore, is not something added from outside. It is the completion of what is already present but unrealized. To “be filled with the kingdom” is to actualize one’s origin and align with the Divine substance from which the mind derives.

The Kingdom within is both a present reality and a process. It is present because it exists within and without. It is a process because it must be realized through knowledge, seeking, and transformation. Without this, one remains in poverty—defined not by material lack, but by ignorance of one’s own nature.

Thus, gnosis is truth because it reveals what is. It is not constructed, invented, or imposed. It is discovered. And in that discovery, the individual moves from poverty to fulness, from ignorance to knowledge, and from fragmentation to completion.

The Kingdom, then, is not elsewhere. It is here—within, without, and awaiting recognition.

**The Kingdom Within: Self-Knowledge, Origin, and Fulness**

Jesus said, “If those who lead you say to you, ‘See, the kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty.”

This saying establishes the foundation of true gnosis: the kingdom is not a distant location, nor a place to be reached through external movement, but a reality bound up with knowledge—specifically, self-knowledge. The error of those who “lead” lies in directing attention outward, toward the sky or the sea, as though truth were spatially removed. Yet Jesus overturns this entirely: the kingdom is both “inside of you” and “outside of you,” indicating that it is not confined to location but revealed through perception and understanding.

The decisive condition is stated plainly: “When you come to know yourselves, then you will become known.” Knowledge of oneself is not mere introspection or psychological reflection, but recognition of origin, nature, and constitution. To “become known” implies recognition by the higher order of existence—the alignment of the individual with the source from which they have come. This is why the result of such knowledge is the realization: “it is you who are the sons of the living father.” Sonship is not granted arbitrarily; it is uncovered through understanding.

Conversely, ignorance produces poverty—not material poverty, but ontological poverty. “If you will not know yourselves, you dwell in poverty and it is you who are that poverty.” Poverty here is not something external imposed upon a person; it is their condition. It is the absence of knowledge of origin and nature, and therefore the absence of participation in the kingdom.

This principle is expanded with precision in the teaching preserved in the *Teachings of Silvanus*:

“But before everything (else), know your birth. Know yourself, that is, from what substance you are, or from what race, or from what species. Understand that you have come into being from three races: from the earth, from the formed, and from the created. The body has come into being from the earth with an earthly substance, but the formed, for the sake of the soul, has come into being from the thought of the Divine. The created, however, is the mind, which has come into being in conformity with the image of God. The divine mind has substance from the Divine, but the soul is that which he (God) has formed for their own hearts. For I think that it (the soul) exists as wife of that which has come into being in conformity with the image, but matter is the substance of the body which has come into being from the earth.”

Here, self-knowledge is defined concretely: it is knowledge of composition. A human being is not a single, simple entity, but a composite arising “from three races.” These are not social categories, but ontological strata: the earthly, the formed, and the created.

First, “the body has come into being from the earth with an earthly substance.” This is the most visible and tangible aspect: the physical body, composed of matter, subject to decay, and originating in the earth. It is not illusory, nor is it evil by nature; it is simply the lowest level of constitution.

Second, “the formed, for the sake of the soul, has come into being from the thought of the Divine.” The soul is described as something formed—given structure and function. It is not self-existent, nor inherently immortal, but shaped. It exists “for the sake of the heart,” indicating its role in the life and experience of the individual.

Third, “the created… is the mind, which has come into being in conformity with the image of God.” The mind is the highest aspect, aligned with the image of the Deity. It has “substance from the Divine,” meaning it shares in the same order of reality, though not identical in rank.

Thus, to “know yourself” is to understand this threefold origin: earthly body, formed soul, and created mind. Ignorance of this structure results in confusion—mistaking one level for another, or identifying entirely with the lowest level. True knowledge restores proper order.

This layered understanding is further deepened in *Allogenes*:

“If you seek with a perfect seeking, then you shall know the Good that is in you; then you will know yourself as well, (as) one who derives from the God who truly pre-exists. For after a hundred years there shall come to you a revelation of That One… And that beyond what is fitting for you, you shall not know at first, so as not to forfeit your kind. And if so, then when you receive a conception of That One, then you are filled with the word to completion. Then you become divine and you become perfect… if it apprehends anything, it is apprehended by that one and by the very one who is comprehended. And then he becomes greater who comprehends and knows than he who is comprehended and known. But if he descends to his nature, he is less…”

Here, the process of knowledge is described as progressive and transformative. “Perfect seeking” leads to knowledge of “the Good that is in you.” Again, the emphasis is inward—not because truth is confined within, but because recognition begins there. The one who knows the Good within recognizes their derivation: “one who derives from the God who truly pre-exists.”

This does not imply pre-existence of the individual, but origin. The mind, being created “in conformity with the image,” is capable of recognizing its source. This recognition is not immediate or total: “that beyond what is fitting for you, you shall not know at first.” Knowledge unfolds in measure, preserving the integrity of the individual.

The culmination is striking: “when you receive a conception of That One, then you are filled with the word to completion. Then you become divine and you become perfect.” This does not mean becoming identical with the Deity, but reaching completion—fulfilling the purpose for which the mind was created.

Yet a warning follows: “if he descends to his nature, he is less.” This descent is not a physical movement, but a reversion—identifying with the lower aspects, the earthly or merely formed. Knowledge elevates; ignorance reduces.

The agricultural image in the *Apocryphon of James* presents the same truth in another form:

“When we heard these words, we were distressed. But when he saw that we were distressed, he said, ‘For this cause I tell you this, that you may know yourselves. For the kingdom of heaven is like an ear of grain after it had sprouted in a field. And when it had ripened, it scattered its fruit and again filled the field with ears for another year. You also, hasten to reap an ear of life for yourselves that you may be filled with the kingdom!’”

The kingdom is likened to an “ear of grain”—something that grows, ripens, and produces fruit. It is not static. The instruction is urgent: “hasten to reap an ear of life for yourselves.” Life here is not mere biological existence, but participation in the ripened state—the fullness that comes through knowledge.

The cycle of sowing and reaping reflects the process of learning and realization. Just as grain must grow to maturity before it can produce fruit, so the individual must come to maturity through understanding. The kingdom is not imposed; it is cultivated.

Finally, the testimony of Theodotus provides a concise summary of liberation:

“Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.”

Here, knowledge is explicitly defined as the true source of liberation. Ritual alone—“the washing”—is insufficient. What frees a person is understanding: “who we were, and what we have become, where we were… whither we hasten.”

This is the same pattern seen throughout:

* Origin: “who we were”

* Present condition: “what we have become”

* Placement: “where we were or where we were placed”

* Direction: “whither we hasten”

* Deliverance: “from what we are redeemed”

* Transformation: “what birth is and what rebirth”

Each of these corresponds to the call to “know yourselves.” Without this knowledge, a person remains subject to “Fate”—that is, the deterministic processes of the natural order, including decay and death. With knowledge, they are no longer bound in the same way, because they understand their constitution and purpose.

Taken together, these texts present a unified doctrine: the kingdom is not external, but revealed through knowledge of self; the self is a composite of body, soul, and mind; the mind derives from the Divine and is capable of recognizing its source; knowledge is progressive and transformative; and liberation consists in understanding origin, condition, and destiny.

Ignorance, therefore, is not merely lack of information—it is a state of being. It is “poverty.” And not a poverty imposed from outside, but one that defines the individual: “it is you who are that poverty.”

But the reverse is equally true. Knowledge is not merely intellectual—it is participation. To know oneself is to become what one truly is: aligned with the image, filled with understanding, and brought to completion.

Thus, the command stands at the center of all: know yourself.

The Mystery of the Light-Kingdom and the Origin of All Things

"JESUS continued again in the discourse and said unto his disciples: "When I shall have gone into the Light, then herald it unto the whole world and say unto them: Cease not to seek day and night and remit not yourselves until ye find the mysteries of the Light-kingdom, which will purify you and make you into refined light and lead you into the Light-kingdom.

"Say unto them: Renounce the whole world and the whole matter therein and all its care and all its sins, in a word all its associations which are in it, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements which are in the judgments."

Pistis Sophia A THIRD BOOK CHAPTER 102

Pistis Sophia: The Gnostic Tradition of Mary Magdalene, Jesus, and His Disciples

These are the teachings that Christ taught his disciples privately, these teachings were translated as parables, but the correct translation is Mysteries, But not everyone possesses this knowledge.



"That mystery knoweth why the west hath arisen and why the east hath arisen.

"And that mystery knoweth why the south hath arisen and why the north hath arisen.

Yet further, O my disciples, hearken and continue to be sober and hearken to the total gnosis of the mystery of the Ineffable.

"That mystery knoweth why the demons have arisen and why mankind hath arisen.

"And that mystery knoweth why the heat hath arisen and why the pleasant air hath arisen.

"And that mystery knoweth why the stars have arisen and why the clouds have arisen. |212.

"And that mystery knoweth why the earth became deep and why the water came thereon.

"And that mystery knoweth why the earth became dry and why the water came thereon.

"And that mystery knoweth why famine hath arisen and why superfluity hath arisen.

"And that mystery knoweth why the hoar-frost
hath arisen and why the healthful dew hath arisen.

"And that mystery knoweth why the dust hath arisen and why the delightsome freshness hath arisen.

"And that mystery knoweth why the hail hath arisen and why the pleasant snow hath arisen.

"And that mystery knoweth why the west wind hath arisen and why the east wind hath arisen.

("And that mystery knoweth why the fire of the height hath arisen and why the waters have arisen.

"And that mystery knoweth why the east wind hath arisen. [? miscopied.])

"And that mystery knoweth why the south wind hath arisen and why the north wind hath arisen.

"And that mystery knoweth why the stars of the heaven and the |213. disks of the light-givers have arisen and why the firmament with all its veils hath arisen.

"And that mystery knoweth why the rulers of the spheres have arisen and why the sphere with all its regions hath arisen.

"And that mystery knoweth why the rulers of the æons have arisen and why the æons with their veils have arisen.

"And that mystery knoweth why the tyrant rulers of the æons have arisen and why the rulers who have repented have arisen.

"And that mystery knoweth why the servitors have arisen and why the decans have arisen.

"And that mystery knoweth why the angels

have arisen and why the archangels have arisen.

p. 179

"And that mystery knoweth why the lords have arisen and why the gods have arisen.

"And that mystery knoweth why the jealousy in the height hath arisen and why concord hath arisen.

"And that mystery knoweth why hate hath arisen and why love hath arisen.

"And that mystery knoweth why discord hath arisen and why concord hath arisen.

"And that mystery knoweth why avarice |214. hath arisen and why renunciation of all hath arisen and love of possessions hath arisen.

"And that mystery knoweth why love of the belly hath arisen and why satiety hath arisen.

"And that mystery knoweth why the paired have arisen and why the unpaired have arisen.

"And that mystery knoweth why impiety hath arisen and why fear of God hath arisen.

"And that mystery knoweth why the light-givers have arisen and why the sparks have arisen.

"And that mystery knoweth why the thrice-powerful have arisen and why the invisibles have arisen.

"And that mystery knoweth why the fore-fathers have arisen and why the purities have arisen.

"And that mystery knoweth why the great self-willed hath arisen and why his faithful have arisen.

"And that mystery knoweth why the great triple-powerful hath arisen and why the great invisible forefather hath arisen.

"And that mystery knoweth why the thirteenth æon hath arisen and why the region |215. of those of the Midst hath arisen.

p. 180

"And that mystery knoweth why receivers of the Midst have arisen and why the virgins of the light have arisen.

"And that mystery knoweth why the ministers of the Midst have arisen and why the angels of the Midst have arisen.

"And that mystery knoweth why the light-land hath arisen and why the great receiver of the light hath arisen.

"And that mystery knoweth why the guards of the region of the Right have arisen and why the leaders of them have arisen.

"And that mystery knoweth why the gate of life hath arisen and why Sabaōth, the Good, hath arisen.

"And that mystery knoweth why the region of the Right hath arisen and why the light-land, which is the treasury of the light, hath arisen.

"And that mystery knoweth why the emanations of the light have arisen and why the twelve saviours have arisen.

"And that mystery knoweth why the three gates of the treasury of the light have arisen and why the nine guards have arisen.

"And |216. 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.

"And that mystery knoweth why the Mixture which existeth not, hath arisen and why it is purified."



This is one of the higher mysteries that Christ thought his disciples, it speaks of how and why all of creation came to be, the north is where we come from and the south is the creations of the Creator God, this is the God of Moses, Abraham, Issac, Jacob and the prophets of old, and why the Creator God created the beings and creatures he did, that they resemble the things that exist above him and all he had created as a testament against him and his creations so when shall we get started?

**The Mystery of the Light-Kingdom and the Origin of All Things**

The teaching concerning the mysteries of the Light-kingdom represents one of the highest forms of instruction given by Jesus to his disciples after his resurrection. These teachings were not delivered publicly to the crowds but privately to those who followed him closely. The purpose of these teachings was not merely to provide moral instruction or guidance for ordinary religious life, but to reveal the deeper structure of reality itself. Through the mysteries, the disciples were given knowledge explaining the origin of the world, the structure of the heavens, the nature of humanity, and the forces that shape existence.

The central command of this teaching is the call to relentless seeking. The disciples are instructed to proclaim to the whole world that humanity must never cease searching for the mysteries of the Light-kingdom. This search is not casual or occasional. It is continuous and persistent, carried out day and night until the mysteries are discovered and understood. According to this teaching, the mysteries possess the power to purify those who receive them. Through this purification, a person is transformed into refined light and becomes capable of entering the realm of light itself.

This transformation does not occur automatically. It requires deliberate separation from the attachments of the Natural World. Those who seek the mysteries must renounce the cares, sins, and associations that bind them to the structures of corruption within the world. Renunciation in this context does not mean abandoning existence or rejecting creation itself. Instead, it refers to abandoning the corrupt systems, desires, and attachments that prevent the seeker from attaining the knowledge necessary for purification.

The mysteries reveal that the entire cosmos operates according to intelligible causes. Nothing exists without explanation. Every region of the universe, every phenomenon of nature, and every structure of authority has arisen for a reason that can be known through gnosis. The mysteries therefore function as the key that unlocks the reasons behind the existence of all things.

One of the first elements explained by the mysteries concerns the directional structure of the cosmos. The rising of the west and the rising of the east are not random events but expressions of cosmic order. Likewise the appearance of the north and the south has meaning within the architecture of creation. According to this teaching, the north represents the region from which humanity ultimately originates. It symbolizes the higher origin of beings that descend into the lower regions of creation.

The south, by contrast, represents the domain associated with the works of the Creator who governs the lower realms. This Creator is the one known in the traditions of Moses, Abraham, Isaac, Jacob, and the prophets. The beings and creatures formed in the southern regions resemble patterns that already exist in higher regions above the Creator. The reason for this resemblance is deeply significant. The Creator fashioned the structures of the world according to forms that pre-existed above him, and the similarity between the higher realities and the lower creations functions as a testimony concerning the origin of all things.

Through the mysteries, the disciples learn that even the existence of opposing forces has a purpose. The appearance of demons and the appearance of mankind are both intelligible outcomes within the cosmic order. The mysteries reveal why destructive beings emerge and why human beings come into existence alongside them. Humanity therefore lives within a universe that contains both constructive and destructive elements, and understanding the origin of these elements is essential for attaining wisdom.

The natural environment itself also falls under the explanation provided by the mysteries. The presence of heat and the presence of refreshing air are not accidental features of the world. Each exists because of a deeper cause rooted in the structure of creation. The same principle applies to the stars and the clouds that fill the heavens. Their formation reflects the design of cosmic regions and the interactions of powers that govern the universe.

Even the structure of the earth is explained through the mysteries. The depth of the earth and the arrival of water upon it are events that belong to a larger system of formation. The emergence of dry land and the distribution of waters across the surface are likewise results of ordered processes rather than random occurrences. The mysteries teach that these features were established in ways that serve the purposes of the cosmic arrangement.

Human experience also reflects the same pattern of opposites and balances. Famine and abundance arise according to causes that can be understood through the mysteries. Harsh frost and nourishing dew also exist for reasons embedded within the design of the world. These conditions illustrate how creation operates through cycles that sustain life while also testing those who inhabit the world.

The natural phenomena of dust, freshness, hail, and snow all possess their own explanations within the hidden knowledge of the mysteries. Winds from the west, east, north, and south do not arise arbitrarily but move according to structures that belong to the cosmic system. Fire in the heights and waters below also appear as part of this balanced arrangement.

Beyond the physical environment lies a complex hierarchy of cosmic regions and governing powers. The firmament that surrounds the world contains veils and divisions that separate different levels of authority. The rulers of the spheres preside over celestial regions that influence the movement of heavenly bodies and the conditions of the Natural World.

Above these spheres exist further levels known as aeons. These aeons are vast regions containing their own rulers and structures. Some rulers within these aeons exercise harsh authority and are described as tyrant powers, while others are rulers who have turned toward repentance and harmony. The mysteries explain how both kinds of rulers came into existence and how they function within the broader cosmic framework.

Below these higher authorities are numerous subordinate beings. Servitors and decans operate as administrative powers within the structure of the heavens. Angels and archangels form additional ranks within the hierarchy. Each group has arisen according to a specific purpose within the system governing the universe.

Even higher titles such as lords and gods belong to this ordered arrangement. Their existence is not ultimate or independent but part of the layered structure that extends through many regions of reality. The mysteries reveal the reasons these ranks exist and how they interact with one another.

The mysteries also explain the emergence of moral and psychological conditions within humanity. Jealousy and harmony both arise from deeper causes rooted in the cosmic structure. Hate and love likewise originate from underlying forces that influence human behavior. Discord and unity represent opposing tendencies that shape relationships among individuals and communities.

Desires such as greed and attachment to possessions appear within the human condition because of influences present in the cosmic system. At the same time, the capacity for renunciation and generosity also exists. Humanity therefore contains both impulses toward accumulation and impulses toward release. Understanding the origin of these impulses enables the seeker to overcome destructive tendencies.

Physical appetites follow the same pattern. Hunger and satisfaction are part of the structure of life within the Natural World. The existence of paired and unpaired forms reflects the organization of living beings into complementary relationships and independent entities.

Religious attitudes also arise from the cosmic structure. Impiety and reverence both exist within humanity. Some people reject the authority of the Deity while others develop profound fear and respect toward the divine power that governs existence. These responses reflect the interaction between human beings and the larger system of cosmic influences.

Within the higher regions of the universe there are beings known as light-givers and sparks. These entities represent manifestations of luminous power that originate in the regions of light. There are also beings described as thrice-powerful and invisibles who belong to even more exalted levels of reality.

Ancient forefathers and beings characterized by purity also arise within these realms. Their existence reflects the continuity of generations and the preservation of order within the higher worlds. The mysteries explain how these groups originate and how they participate in the structure of light.

Among the most significant beings within the cosmic hierarchy are the great self-willed power and those who remain faithful to it. Another prominent figure is the great triple-powerful being and the invisible forefather associated with it. These entities belong to profound levels of the cosmic order that extend beyond the ordinary heavens.

The mysteries also address the existence of the thirteenth aeon and the region known as the Midst. These areas function as transitional zones connecting higher and lower levels of reality. Within them exist receivers, ministers, and angels who serve particular roles in maintaining the flow of power between different regions.

The Light-land itself represents one of the most important destinations within this system. It is described as the treasury of light, the place where luminous power is gathered and preserved. Guardians and leaders watch over the entrances to this region, ensuring that only those who have been purified may enter.

Among the figures associated with these regions is Sabaoth the Good, who is connected with the gate of life. This gate represents the passage through which purified beings move toward the higher realms of light. The mysteries reveal how this gate came into existence and why it functions as a point of transition between different levels of reality.

Within the treasury of light there exist emanations that extend from the luminous source. Among these emanations are twelve saviours who carry out specific functions related to the restoration and purification of beings. There are also multiple gates guarded by watchful powers that maintain order within the treasury.

Additional groups of beings include twin saviours and figures known as Amens, who operate in different numbers within the structure of the Light-kingdom. The appearance of symbolic elements such as five trees also forms part of the deeper architecture of the higher worlds.

At the center of this entire teaching lies the concept of mixture. The mixture represents the blending of different elements within the cosmos, including light and lower substances. Although the mixture itself does not possess permanent existence, it becomes purified through the processes governed by the mysteries. The purification of the mixture symbolizes the restoration of order and the separation of what belongs to the Light-kingdom from what belongs to lower conditions.

The mysteries therefore function as the explanation for everything that exists. They reveal the reasons behind the formation of natural phenomena, the structure of celestial hierarchies, the origin of human emotions, and the emergence of spiritual beings. By understanding these mysteries, the disciple gains insight into the entire architecture of reality.

This knowledge is not intended merely for intellectual satisfaction. Its ultimate purpose is transformation. The seeker who understands the mysteries becomes purified and refined. Through this refinement, the individual gradually becomes capable of entering the Light-kingdom and participating in the luminous order that governs the higher regions of existence.

The disciples were therefore instructed to proclaim this message throughout the world. Humanity must continue seeking the mysteries without ceasing, because within them lies the explanation for the origin of the cosmos and the path to purification. Only those who pursue this knowledge with determination will discover the hidden structure of creation and attain the transformation required to enter the realm of light.

Pistis Sophia Chapter 102: Renunciation and the Path to the Light-Kingdom

 Pistis Sophia chapter 102

JESUS continued again in the discourse and said unto his disciples: "When I shall have gone into the Light, then herald it unto the whole world and say unto them: Cease not to seek day and night and remit not yourselves until ye find the mysteries of the Light-kingdom, which will purify you and make you into refined light and lead you into the Light-kingdom.

What men should renounce."Say unto them: Renounce the whole world and the whole matter therein and all its care and all its sins, in a word all its associations which are in it, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements which are in the judgments.

"Say unto them: Renounce murmuring, that ye may be worthy of the mysteries of the Light and be saved from the fire of the dog-faced [one].

"Say unto them: Renounce eavesdropping [?], that ye may [be worthy of the mysteries of the Light] and be saved from the judgments of the dog-faced [one].

"Say unto them: Renounce litigiousness [?], that ye may be worthy of the mysteries of the Light and be saved from the chastisements of Ariēl.

"Say unto them: Renounce false slander, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce false witness, that ye may be worthy of the mysteries of the Light and that ye may escape and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce pride and haughtiness, that ye may be worthy of the mysteries of the Light and be saved from the fire-pits of Ariēl.

"Say unto them: Renounce belly-love, that ye may be worthy of the mysteries of the Light and be saved from the judgments of Amente.

"Say unto them: Renounce babbling, that ye may be worthy of the mysteries of the Light and be saved from the fires of Amente.

"Say unto them: |256. Renounce craftiness, that ye may be worthy of the mysteries of the Light and be saved from the chastisements which are in Amente.

"Say unto them: Renounce avarice, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dog-faced [one].

"Say unto them: Renounce love of the world, that ye may be worthy of the mysteries of the Light and be saved from the pitch- and fire-coats of the dog-faced [one].

"Say unto them: Renounce pillage, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of Ariēl.

"Say unto them: Renounce evil conversation, that ye may be worthy of the mysteries of the Light and be saved from the chastisements of the fire-rivers . . . .

"Say unto them: Renounce wickedness, that ye may be worthy of the mysteries of the Light and be saved from the fire-seas of Ariēl.

"Say unto them: Renounce pitilessness, that ye may be worthy of the mysteries of the Light and be saved from the judgments of the dragon-faced [ones].

"Say unto them: Renounce wrath, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the dragon-faced [ones.]

"Say unto them: Renounce cursing, that ye may be worthy of the mysteries of the Light and be saved from the fire-seas of the dragon-faced [ones].

"Say unto them: Renounce thieving, that ye may be worthy of the mysteries of the Light and be saved from the bubbling seas of the dragon-faced [ones]. |257.

"Say unto them: Renounce robbery, that ye may be worthy of the mysteries of the Light and be saved from Yaldabaōth.

"Say unto them: Renounce slandering, that ye may be worthy of the mysteries of the Light and be saved from the fire-rivers of the lion-faced [one].

"Say unto them: Renounce fighting and strife, that ye may be worthy of the mysteries of the Light and be saved from the seething rivers of Yaldabaōth.

"Say unto them: Renounce all unknowing, that ye may be worthy of the mysteries of the Light and be saved from the servitors of Yaldabaōth and the fire-seas.

"Say unto them: Renounce evil doing, that ye may be worthy of the mysteries of the Light and be saved from all the demons of Yaldabaōth and all his judgments.

"Say unto them: Renounce sloth, that ye may be worthy of the mysteries of the Light and be saved from the seething pitch-seas of Yaldabaōth.

"Say unto them: Renounce adultery, that ye may be worthy of the mysteries of the Light-kingdom and be saved from the sulphur- and pitch-seas of the lion-faced [one].

"Say unto them: Renounce murder, that ye may be worthy of the mysteries of the Light and be saved from the crocodile-faced ruler,--this one who is in the cold, |258. is the first chamber of the outer darkness.

"Say unto them: Renounce pitilessness and impiety, that ye may be worthy of the mysteries of the Light and be saved from the rulers of the outer darkness.

"Say unto them: Renounce atheism, that ye may be worthy of the mysteries of the Light and be saved from the howling and grinding of teeth.

"Say unto them: Renounce [magic] potions, that ye may be worthy of the mysteries of the Light and be saved from the great cold and the hail of the outer darkness.

"Say unto them: Renounce blasphemy, that ye may be worthy of the mysteries of the Light and be saved from the great dragon of the outer darkness.

"Say unto them: Renounce the doctrines of error, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements of the great dragon of the outer darkness.

**Welcome to Pleroma Pathways apocalyptic and mystic Christianity where we explore esoteric and apocalyptic texts.**

**Pistis Sophia Chapter 102: Renunciation and the Path to the Light-Kingdom**

In Chapter 102 of the *Pistis Sophia*, Jesus delivers a powerful exhortation to His disciples, emphasizing the necessity of renunciation and persistent seeking for entry into the Light-kingdom. This passage captures the heart of the mystic journey: purification, transformation, and union with divine light through moral and spiritual discipline.

Jesus begins by calling His followers to a life of unceasing spiritual pursuit. He says: **"When I shall have gone into the Light, then herald it unto the whole world and say unto them: Cease not to seek day and night and remit not yourselves until ye find the mysteries of the Light-kingdom, which will purify you and make you into refined light and lead you into the Light-kingdom."** Here, the quest is not merely intellectual or devotional but existential—a total orientation of life towards the mysteries of divine illumination.

This refining process demands total detachment from the material world. Jesus commands: **"Say unto them: Renounce the whole world and the whole matter therein and all its care and all its sins, in a word all its associations which are in it, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements which are in the judgments."** The renunciation of “matter” signifies not hatred of creation, but the withdrawal from attachments that blind the soul to divine realities.

Jesus then enumerates a detailed list of vices to be renounced, each associated with specific punishments or threats in the afterlife. The repetition of “Say unto them: Renounce…” underscores the importance of each command as part of the path to purification. The pattern is clear: those who wish to be *worthy* of the mysteries of the Light must engage in deep moral transformation.

Among the renunciations, Jesus warns against behaviors both internal and external. He says: **"Renounce murmuring," "Renounce eavesdropping," "Renounce litigiousness,"** each being subtle seeds of discord that separate one from the harmony of the Light. Further, Jesus warns against **"false slander," "false witness,"** and **"pride and haughtiness,"** associating them with fiery chastisements from beings such as the “dog-faced one” and “Ariēl.” These symbolic figures represent the punitive forces of the lower realms, perhaps aspects of divine justice or corrupted cosmic rulers.

The emphasis on purity of speech continues with: **"Renounce babbling… Renounce evil conversation… Renounce cursing… Renounce blasphemy."** These warnings echo the deep importance placed on words and language in mystic tradition. Words form reality; corrupt speech is aligned with darkness, while disciplined, reverent language aligns with the Light.

Gluttony and material greed are also condemned: **"Renounce belly-love… Renounce avarice… Renounce love of the world… Renounce pillage."** These instructions urge the disciple to master desire and live in simplicity. Jesus even instructs: **"Renounce craftiness,"** a critique not just of deception, but of manipulative intellect that seeks gain rather than truth.

Some of the more severe condemnations include: **"Renounce adultery… Renounce murder… Renounce atheism."** Each is paired with a chilling image of punishment: **"sulphur- and pitch-seas," "the crocodile-faced ruler," "howling and grinding of teeth."** These are not to be understood as literal threats alone, but as powerful symbolic descriptions of the soul’s state when estranged from divine harmony.

The passage warns against **"magic potions,"** perhaps referencing the manipulation of nature or the use of occult powers to subvert divine will. Jesus also says: **"Renounce the doctrines of error,"** revealing that belief itself must be purified. One cannot access the mysteries while clinging to distorted teachings.

The beings mentioned—*Yaldabaōth, Ariēl, the dragon-faced ones, the lion-faced one, and the crocodile-faced ruler*—represent dark powers associated with judgment and punishment. In Valentinian cosmology, these figures may symbolize the misaligned archons or forces of the lower heavens, set in opposition to the Light. To be “saved from” them is to escape their influence entirely by aligning with the higher, incorruptible order of the Pleroma.

Throughout the discourse, the phrase **"that ye may be worthy of the mysteries of the Light"** functions as the central goal. Worthiness is not inherited but cultivated through rigorous ethical commitment and conscious purification. The “mysteries” are not simply secrets to be revealed, but spiritual realities that require a corresponding moral state to be apprehended.

Jesus concludes this section with grave warnings about the “outer darkness,” “hail,” “cold,” “grinding of teeth,” and “great dragon.” These metaphors may correspond to existential states of alienation from God and symbolize the chaos that ensnares the unrepentant.

Thus, in *Pistis Sophia* Chapter 102, Jesus does not offer a simple invitation, but a call to deep personal transformation. His words echo the ancient understanding that enlightenment is not given lightly—it must be sought with fervor and attained through purity. As He instructs, one must **"Cease not to seek day and night and remit not yourselves until ye find the mysteries of the Light-kingdom."**

The kingdom of the Heavens is a State of Consciousness

The kingdom of the heavens, is a state of consciousness

# The Kingdom of the Heavens, Is a State of Consciousness

The kingdom of the heavens is a state of consciousness in which mind, soul, and body are brought into harmony with Divine Mind. It is not a distant location, nor a future condition imposed from outside, but a present reality that unfolds within human awareness. This kingdom is discovered, cultivated, and brought to fullness through the transformation of thought, perception, and understanding.

Jesus describes the nature of this kingdom using parables, each illustrating how consciousness develops, expands, and is refined. These parables do not describe external events alone but reveal processes taking place within the structure of the human mind.

As it is written:

> *“The disciples said to Jesus, ‘Tell us what Heaven's kingdom is like.’ He said to them, ‘It's like a mustard seed, the smallest of all seeds, but when it falls on prepared soil, it produces a large plant and becomes a shelter for birds of the sky.’”* (Gospel of Thomas, Saying 20)

Why is the kingdom of heaven like a mustard seed? The mustard seed represents a thought—small, seemingly insignificant at first. This seed is the idea of truth planted within the mind. Though it begins as something minimal, it contains within it the full structure of what it will become.

When the mind is prepared—free from obstruction and receptive—the seed grows. It expands into a fully developed state of consciousness. The “large plant” represents the maturity of understanding, while the “birds of the sky” symbolize higher thoughts that find their dwelling within this developed awareness. Thus, a single true idea has the capacity to transform the entire structure of consciousness.

This same principle is expressed in another parable:

> *“The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.”* (Matthew 13:33)

Here, the kingdom is likened to leaven, something hidden yet active. Leaven works gradually, permeating the whole substance into which it is placed. In the same way, a true idea operates within the mind. Once introduced, it does not remain isolated but spreads through all areas of thought.

A true idea transforms a mass of ignorance by allowing the light of understanding to spread throughout the mind until it becomes enlightenment. What begins as a hidden influence becomes a total transformation. The entire mental structure is altered, not by force, but by internal development.

The kingdom is also described as something hidden yet of immense value:

> *“The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.”* (Matthew 13:44)

What is the field in which man's greatest treasure is hidden? The field is the mind and heart of man. Within this field lies the hidden treasure—the true identity that is not immediately visible. This treasure is discovered when the seed of truth is planted and cultivated.

When a person recognizes this treasure, they are willing to exchange all else for it. This does not refer to material exchange but to a reordering of priorities within consciousness. All lesser ideas are set aside for the sake of what is of highest value.

Closely related to this is the image of the pearl:

> *“Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it.”* (Matthew 13:45–46)

What is represented by the “pearl of great price”? It is the fully realized state of consciousness—the recognition of one’s true identity. It is the unified state in which mind, soul, and body are aligned with Divine Mind. This is not something added from outside but something uncovered and brought into clarity.

The process of discovering the kingdom also involves discernment. Not all thoughts contribute to its development. This is illustrated in another parable:

> *“Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away.”* (Matthew 13:47–48)

What is represented by the net that gathers both the good and the bad? The net represents the capacity of the mind to receive all kinds of thoughts. The “sea” symbolizes the vast field of experience from which these thoughts arise.

However, not all thoughts are equal. Some contribute to clarity, order, and understanding, while others produce confusion and disorder. The process of sorting—keeping the good and discarding the bad—is the work of conscious discernment. It is the deliberate activity of aligning thought with truth.

This process of separation is further explained:

> *“So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.”* (Matthew 13:49–50)

What is signified by “the end of the world”? It is more accurately understood as the consummation of an age—a completion of a process. It is not the destruction of the physical world but the conclusion of a particular state of consciousness.

In this consummation, thoughts are brought to their results. Good thoughts produce order and clarity; disordered thoughts produce confusion and suffering. The “angels” represent the forces or processes that separate and distinguish between these outcomes.

The “furnace of fire” signifies the cleansing process. It is the removal and destruction of error through recognition and renunciation. What is false cannot remain once it is exposed to truth. Thus, the fire is not arbitrary punishment but a necessary process of purification within consciousness.

Taken together, these parables reveal that the kingdom of the heavens is not static. It is a living process that unfolds within the individual. It begins as a seed, grows through development, spreads through understanding, is discovered as a hidden treasure, recognized as the highest value, and refined through discernment.

The kingdom is therefore a structured state of consciousness. It includes:

* The planting of truth (the seed)

* The transformation of the whole mind (the leaven)

* The discovery of inner value (the treasure)

* The realization of ultimate identity (the pearl)

* The discernment of thought (the net)

* The purification of error (the fire)

Each element describes a different aspect of the same process—the alignment of mind, soul, and body with Divine Mind.

This alignment is not imposed externally. It is realized through knowledge, recognition, and disciplined awareness. The kingdom is present, but it must be understood. It is hidden, but it must be discovered. It is active, but it must be allowed to develop.

Thus, the kingdom of the heavens is a state of consciousness in which everything is brought into order. Thought becomes clear, identity becomes known, and the whole structure of being is aligned with its true origin.

In this state, the individual no longer lives in confusion or fragmentation but in unity and understanding. The kingdom is not something to be awaited—it is something to be realized.

Original text

The kingdom of the heavens, is a state of consciousness in which mind, soul, and body are in harmony with Divine Mind.

Why is the kingdom of heaven like a mustard seed? The parable of the mustard seed shows us that the apparently small thought or idea of Truth (seed) has capacity to develop and expand in consciousness until it becomes the abiding place of a higher type of thoughts (birds of the air). 

13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.

A true idea transforms a mass of ignorance by allowing the light of understanding to spread throughout the mind until it is enlightenment.

13:44 The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.

What is the field in which man's greatest treasure is hidden?

The field is the mind and heart of man. When planted with the seed which is the word of God they contain the hidden treasure of true spiritual identity the Christ consciousness or the Christ self that each believer discovers as they learns to know themselves as children of God.

What is represented by the "pearl of great price"? the Christ consciousness or the Christ self. 

13:47Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:13:48which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. 

What is represented by the net that gathered both the good and the bad, which had to be sorted? The net represents the capacity of the mind to gather all kinds of thoughts, which have to be tested; the good retained and the bad cast out. 

13:49So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, 13:50and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

What is signified by "the end of the world"? "The end of the world" is more accurately translated "the consummation of the age." It signifies the end of a mental process in which the good thoughts have brought forth good and the bad thoughts have brought forth sin and wickedness. The error thoughts are then destroyed by the cleansing process of renouncing ("furnace of fire").

When will the Kingdom come gospel of thomas saying 113

Saying 113
His disciples said to Him, "When will the Kingdom come?" <and Jesus proced to say,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, but men do not see it."
It may be that Thomas has in mind the mysterious 'sign of extension' mentioned in the second-century Didache (16, 6) as destined to come in the sky before the end of the world. Other second-century writers (e.g., Justin) find the 'sign of extension' (the shape of the cross) present in nature. Perhaps this is what Thomas has in view." (The Secret Sayings of Jesus, pp. 196-197)
57. The Eucharist is Jesus. For he is called in Syriac "Pharisatha," which is "the one who is spread out," for Jesus came to crucify the world. The Gospel of Philip (cp. Odes of St. Solomon 27:1-2 I stretched out my hands and sanctified my Lord; for the extension of my hands is his sign; Didache 16:6 will appear the signs of the truth: first the sign of stretched-out hands in heaven, then the sign of a trumpet‘s blast, and thirdly the resurrection of the dead, though not of all the dead [], but as it has been said 7 “Yahweh will come and all his holy ones with him.” Zech 14:5 “Than the world will see the Lord coming on the clouds of the sky.”)
the word Pharisatha literally means broken bread but can also mean “that which is spread out“ and here is a reference to the Large loaves of bread in saying 96
Another possible tranlation of this saying could be “Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not know it." Now “is” can be translated “is to be” in the Greek
1511 einai einai i'-nahee present infinitive from 1510; ;
AV-to be 33, be 28, was 15, is 14, am 7, are 6, were 4, not tr 11, misc 8; 126
meaning 1) to be, to exist, to happen, to be present.
1510 eimi eimi i-mee’ the first person singular present indicative; a prolonged form of a primary and defective verb; TDNT-2:398,206; v
AV-I am + 1473 74, am 55, it is I + 1473 6, be 2, I was + 1473 1, have been 1, not tr 7; 146 meaning 1) to be, to exist, to happen, to be present.
Or another Greek word 2076 esti esti es-tee’ third person singular present indicative of 1510; ; v AV-is 744, are 51, was 29, be 25, have 11, not tr 15, misc 25, vr is 1; 900
meaning 1) third person singular of "to be"
Used in phrase <3739> <2076> (5748) in: #Mr 3:17 7:11,34 12:42 15:15 Eph 6:17 Col 1:24 Heb 7:2 Re 21:8,17 These are listed under number 3603.

Also “see” can be translated “know” or “understand” in the Greek
1987 epistamai epistamai ep-is’-tam-ahee apparently a middle voice of 2186 (with 3563 implied); ; v
AV-know 13, understand 1; 14
meaning 1) to put one’s attention on, fix one’s thoughts on, to turn one’s self or one’s mind to, put one’s thought upon a thing
1a) to be acquainted with, to understand
1b) to know
For Synonyms see entry 5825 (See Definition for eidw 1492)

1492 eidw eido i’-do or oida oida oy’-da a root word; TDNT-5:116, 673; v
AV-know 281, cannot tell + 3756 8, know how 7, wist 6, misc 19, see 314, behold 17, look 6, perceive 5, vr see 3, vr know 1; 667
meaning 1) to see
1a) to perceive with the eyes
1b) to perceive by any of the senses
1c) to perceive, notice, discern, discover
1d) to see
1d1) i.e. to turn the eyes, the mind, the attention to anything
1d2) to pay attention, observe
1d3) to see about something
1d31) i.e. to ascertain what must be done about it
1d4) to inspect, examine
1d5) to look at, behold 1e) to experience any state or condition
1f) to see i.e. have an interview with, to visit
2) to know
2a) to know of anything
2b) to know, i.e. get knowledge of, understand, perceive
2b1) of any fact
2b2) the force and meaning of something which has definite meaning
2b3) to know how, to be skilled in
2c) to have regard for one, cherish, pay attention to (#1Th 5:12)
For Synonyms see entry 5825

Or 708 oraw horao hor-ah’-o  properly, to stare at [cf 3700]; TDNT-5:315,706; v
AV-see 51, take heed 5, behold 1, perceive 1, not tr 1; 59 meaning 1) to see with the eyes
2) to see with the mind, to perceive, know
3) to see, i.e. become acquainted with by experience, to experience
4) to see, to look to
4a) to take heed, beware
4b) to care for, pay heed to
5) I was seen, showed myself, appeared
For Synonyms see entry 5822

So here is the new translation of saying 113: His disciples said to Him, "When will the Kingdom come?" <and Jesus proceeded to say,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not know it."

113) His disciples said to Him, "When will the Kingdom come [when I will be able to see it physically]?" <Jesus said,> "It will not come by waiting for it [nope, one must toil and labor for it by continually seeking, knocking and asking for it]. It will not be a matter of saying 'Here it is' or 'There it is [which is what religions of the world will tell you].' Rather, the Kingdom of the Father is spread out upon the earth [in the higher/inward (spiritual) meanings hidden in the Old and New Testament and other scriptures like this one and in His disciples who share it], and men [who are still carnal in nature] do not see it [for it is spiritual which is why Paul said to those in Corinth "And I', brethren, could not speak to you as to spiritual [the higher/inward understandings], but as to fleshy [lower/outward understandings], as to babes in Christ."]."

Kingdom is like a shepherd gospel of thomas saying 107

Saying 107
The kingdom is like a shepherd here the shepherd and the kingdom are the same thing for in the gospels Jesus is the good shepherd and in saying 82 Jesus is the kingdom the ninety-nine sheep are the Pharisees those who think they do not need to be saved
the lost sheep are those who the Pharisees were objecting to in the gospels—the sinners. They are the lost sheep—(all were, in fact, for all had sinned, but all did not recognise the fact)—Jesus had come to seek and save them. It was with this view he humbled himself to their society. He did not associate with them as sinners, but as sinners willing to be saved, which is a very different class of sinners from those of whom David speaks when he says: “Blessed is the man that standeth not in the way of sinners” (Psa. 1:1). Jesus did not associate with sinners to entertain them, or to take part with them in their pleasures or their sins. He humbled himself to them that he might teach them the way of righteousness: and if they would not listen to this, he turned away from them, and they from him. If they listened to him, and conformed to the Father’s requirements as made known by him, then he received them gladly, and could say of such to the Pharisees,
I love you more then the ninety-nine or as in the gospels “The publicans and the harlots go into the kingdom of God before you.” Nay, he not only thus received them: what said he in finishing his parables? “There is joy in the presence of the angels of God over one sinner that repenteth.” “More than over ninety and nine just persons that need no repentance.” there are men on the right hand and left of the Lord, one rejected, the other gloriously accepted. “When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left.” To the sheep he says, “Come, ye blessed;” and to the goats, “Depart, ye cursed;” First, let us ask who are to be understood by the sheep, and who by the goats, and who by “my brethren” to whom the king alludes in his speech to both. Some think “my brethren” means the Jewish race, and the sheep those nations that have treated the Jews well, and the goats those nations that have treated them badly. The only thing that favours this idea is the use of the phrase “all nations” in describing those gathered before the king for judgment. If the idea were right, all parts of the parable would be in harmony with it. That this is not the case must be evident from the words addressed by the king to “them on his right hand.” “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
In the Roman system of counting on the fingers, one to ninety-nine were counting on the lift hand, and the number one hundred entailed switching to the right hand. In Valentinian thought, those of the right are psychical people, as opposed to those of the life, who are material people. In general right was considered fortunate and left unfortunate in ancient thought.


107)## Jesus said, "The Kingdom is like a shepherd who had a hundred sheep [demonstrating the numerous denominations of "Christianity" that exist]. One of them, the largest [the one that subverted the early true Christians to form the universal church of Rome which stands to this day], went astray [looking for the sheep not of this fold "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd."]. He left the ninety-nine [small]  sheep and looked for that one [large sheep] until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine [because this one restored them back to the original number].'"

We enter the kingdom within

We enter the kingdom within

We enter the kingdom within changed into a little child; awakened soul comes out of the throne room able to walk, weaned from the milk, goes to the meat.

The path is made straight with the light. Along the way there are pools of water on the left side; the waters are drawing, they are the knowledge of man. On the right is the rule. To go the way is a left and right glide within the mind; this is walking in the spirit while we remain in the flesh.

A pendulum swings back and forth along the way holding back the race of time. No man is able to go the way without the Lord Jesus. The way I'm writing is the way with the Lord Jesus. I entered in by turning to him on purpose. He who loves hears me, the mockers will not hear for this is foolishness to their ears.

the empty kingdom Gospel of Thomas Saying 97

(97) Jesus said, "[What] the kingdom of the [father] resembles [is] a woman who was conveying a [jar] full of meal. When she had traveled far [along] the road, the handle of the jar broke and the meal spilled out after her [along] the road. She was not aware of the fact; she had not understood how to toil. When she reached home she put down the jar and found it empty."

Saying 97
This parable has an eschatological and internal interpretation, the first one stressing that the unture inauguration would be unexpected and astonishing like the reaction of the woman who returns home with a jar of meal, only to find it empty because the handle had broken off on the way.
How ever, this Saying may perhaps have an other meaning. The kingdom can slip away from us. If  people are not careful they can become broken jars with nothing inside themselves.

Alternatively, just as Jesus empted himself of all privileges and rightful dignity, when he stripped Himself of the insignia of Majesty. Paul refers to the mind of Jesus in Phil. 1:8. Back in Phil.1:27 Paul starts to speak of the importance of our state of mind. This is developed in the early verses of chapter 2: "Being of one accord, of one mind...in lowliness of mind...look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus..." (Phil.2:2-5). Paul is therefore speaking of the importance of having a mind like that of Jesus, which is devoted to the humble service of others. The verses which follow are therefore commenting upon the humility of mind which Jesus demonstrated, rather than speaking of any change of nature.
Christ "made himself of no reputation", or "emptied himself" (R.V.), alluding to the prophecy of his crucifixion in Is.53:12: "He poured out his soul unto death". He "took upon himself the form (demeanour) of a servant" by his servant-like attitude to his followers (Jn.13:14), demonstrated supremely by his death on the cross (Mt.20:28). Is.52:14 prophesied concerning Christ's sufferings that on the cross "his visage was so marred more than any man, and his form more than the sons of men". This progressive humbling of himself "unto death, even the death of the cross" was something which occurred during his life and death, not at his birth. We have shown the context of this passage to relate to the mind of Jesus, the humility of which is being held up to us as an example to copy. These verses must therefore speak of Jesus' life on earth, in our human nature, and how he humbled himself, despite having a mind totally in tune with God, to consider our needs.

Finally, a point concerning the phrase "being in the form of God". The Greek word translated "being" does not mean 'being originally, from eternity'. Acts 7:55 speaks of Stephen "being full of the Holy Spirit". He was full of the Holy Spirit then and had been for some time before; but he had not always been full of it. Other examples will be found in Lk.16:23; Acts 2:30; Gal.2:14. Christ "being in the form of God" therefore just means that he was in God's form (mentally); it does not imply that he was in that form from the beginning of time.

Thus we must do the same. We must empty ourselves Phil 1:27 2:2-5. So that the spirit or mind of Christ can fill us. Dying to ourselves, we must be conceived and reborn of the spirit as the living Jesus was Ps 2:7 89:27 Mt 3:17 Mk 1:11 Lk 3:22

97) Jesus said, "The Kingdom of the [Father] [which comes as one discovers the proper understanding of the scriptures] is like a certain woman [religion] who was carrying a jar [means "to deepen"] full of meal [so someone full of knowledge of the Truth and the higher/inward (spiritual) meanings of the Word]. While she was walking [on] a road [on her "spiritual" journey], still some distance from home [the eternal rest which comes from conversion (fullness of the spirit) in the Kingdom], the handle [the Keys of Knowledge] of the jar broke [was bankrupted/ruined by the leaven (hypocrisy) of the religious leaders] and the meal [the higher/inward (spiritual) meaning of the Word] emptied out [over time] behind her on the road [the "broad way leading to destruction" which she is on - this is the peril those who are "not of the world" living "in the world"]. She did not realize it [ha Shatan is very subtle in how he subverts the religions of man so the woman could not see the spilling out of the Truth]; she had noticed no accident [because it wasn't an accident!]. When she reached her house [was fully established in her Christo-pagan religious system], she set the jar down and found it empty [all that was left was the superficial (surface-level) understanding of the Word as the cistern in v-74]."

The Children of The Light Kingdom

The Children of The Light Kingdom

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 a rebirth and an image of rebirth. It is certainly necessary to be born again through the image. Which one? Resurrection.

Let us rejoice, all of my brothers and sisters for we exist now and evermore.

Let us rejoice for the Aeons have no power over us, for we existed before the eternal ones.

Let us rejoice those of you who are my kindred, for the immortal ones have no power over us, for we existed before the eternal mother of the immortal ones.

Let us rejoice my fellow brothers and sisters, it was because of us that the prophets came into existence, they to have no power over us, it was the immortal ones who by the will of our father was given a thought to make man in the eternal image of the first of us, but they could not, so they created man after their likeness giving man an immoral image instead of a likeness of an infinite spirit.

Let us rejoice my fellow kindred, for the aeons came into existence because of us, and it was because of the aeons that the immortal ones came into existence, and man because of the immortal ones, yet we have never been seen by any of them, nor understood by any of them, it was we who witness their coming, saw the birth of eternal aeons, it is we who are from the eternal invisible infinite realms, being eternal invisible virginal spirits as our father and mother.

It was our father who alone existed because of him our mother came forth, it was she, our mother, because of her, we came into being, not to say we did not exist before we came into being, but we were invisibly hidden within our invisible mother who was invisibly hidden within our invisible father .

My beloved ones I tell you this mystery, which was hidden from the prophets, unknown of to the aeons and unheard of by the immortals who called themselves gods, yet they knew not their beginnings rejoice my siblings for they can never know you.

So I say again to you rejoice ever more to you is eternal everlasting joy a bliss with no end, you are incorruptible though the bodies you are hidden in was made by corruptible gods it is your eternal spirit that gives life to their mortal bodies, again I say rejoice in this mystery I give into you,........... Rejoice always.

Pistis Sophia The Mysteries of the Kingdom of Light

Pistis Sophia The Mysteries of the Kingdom of Light

As I have said i will share with you of my visit with the Rulers of this world, but first I must share with you " insight " on how I was able to visit these rulers.

Now, the understanding of the mysteries of the kingdom of Light is the key.

Of the Mysteries :

I will give you a few of the many realms of the mysteries of the kingdom of light.

The Treasury of the Light:

Most of you are from this realm, and there are many other realms below this one, those of you that are from here are able to visit any of them as often as you wish, for this reason I have said to you, know your self and know of your origin.

If you abide in and posses a higher mystery then you can go to any realm as often as you wish that is lower than the realm of the mystery that you posses, but not able to go above to the realms that has a higher mystery than you posses.

Now each realm has it's own mystery, that mystery has within itself all the knowledge of that realm, of it's many different forms and languages, to which you can use to your benefit, that you may be able to commune with those beings of that realm, the same is with the higher realms, you will have the power and knowledge of how to transform your form into my the form of all the beings in the realm of all the mysteries that you posses.

The First Space of the ineffable :

Those of you that are from this realm of light, will be few, for those that first came from this space shall return to this space, and there will be some that came from a lesser mystery who have while on this earth obtained knowledge of this higher space and rested in it and shall rule over all of the lesser mysteries and as kings, of mysteries.

The Limbs of the Ineffable :

Those of you that posses this mystery shall stand as emissaries of our father to the many mysteries and realms that is below this mystery.


The Ineffable:

here are we from, that sought out sonship, that has given up all, renounced all, even our very own existence to our father, this was his will from the beginning before all things that are invisible, before all things of light, before all things that are spiritual, before all things that are eternal, before all things that are immortal, before all things that are mortal.

, oh! If our brethren, knew of their origin error and ignorance would no longer enslave them, I will share more later.

I will speak to those who know to hear not with the ears of the body but with the ears of the mind. For many have sought after the truth and have not been able to find it; because there has taken hold of them the old leaven of the Pharisees and the scribes of the Law. And the leaven is the errant desire of the angels and the demons and the stars. As for the Pharisees and the scribes, it is they who belong to the archons who have authority over them.