The Preexistence of the Son of Man in the book of Enoch

 The Preexistence of the Son of Man in the book of Enoch 

In this study we will look at the Preexistence of the son of man in the book of Enoch to begin we will have an opening reading from the book of Enoch Chapter 46:

1 And there I saw One who had a head of days,
And His head was white like wool,
And with Him was another being whose countenance had the appearance of a man,
And his face was full of graciousness, like one of the holy angels.
2 And I asked the angel who went with me and showed me all the hidden things, concerning that
3 Son of Man, who he was, and whence he was, (and) why he went with the Head of Days? And he answered and said unto me:
This is the son of Man who hath righteousness,
With whom dwelleth righteousness,
And who revealeth all the treasures of that which is hidden,
Because the Lord of Spirits hath chosen him,
And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.
4 And this Son of Man whom thou hast seen
Shall raise up the kings and the mighty from their seats,
[And the strong from their thrones]
And shall loosen the reins of the strong,
And break the teeth of the sinners.
5 [And he shall put down the kings from their thrones and kingdoms]
Because they do not extol and praise Him,
Nor humbly acknowledge whence the kingdom was bestowed upon them.
6 And he shall put down the countenance of the strong,
And shall fill them with shame.
And darkness shall be their dwelling,
And worms shall be their bed,
And they shall have no hope of rising from their beds,
Because they do not extol the name of the Lord of Spirits.
[And raise their hands against the Most High],
And tread upon the earth and dwell upon it.
And all their deeds manifest unrighteousness,
And their power rests upon their riches,
And their faith is in the gods which they have made with their hands,
And they deny the name of the Lord of Spirits,
8 And they persecute the houses of His congregations,
And the faithful who hang upon the name of the Lord of Spirits. 

(book of Enoch Chapter 46)

First the book of Enoch is a prophecy about the end times what Enoch saw was to take place in the future not the past

In Chapter One, Enoch is called to prophecy events that will take place in the last generation, in visions given to him by God. In the visions, he describes Jesus' Second Coming with the saints, and the judgment of the unrighteous).

[*And he took up his parable and said "Enoch, a righteous man, whose eyes were opened by God, saw

the vision of the Holy One (God) in the heavens, which the Angels (of God) showed me and from them, I heard everything; and from them, I understood as I saw, but (what I saw, and what I heard was) not for this (my) generation, but for a remote one which is 3.) for to come (in the Last Days)."]

(The generation "for to come" that Enoch alludes to in Verse 3. above is this generation, "Our Generation.

" The generation that will see the climax of all the dreams, visions, insights, experiences and wisdom given to Enoch by God concerning the last generation come to pass).

What Enoch sees or saw in this book is going to take place in the last days he did not see the Son of Man in his own time but in the latter generations when he will return at the end time. But some others understand this and Daniel’s reference to mean that the Son of Man had pre-existence before he was born, but this is not so.

Concerning the Elect (the Redeemed), I (Enoch) said and took up my parable concerning them.

BIBLE REFERENCE: [****MARK 4:10-12 As soon as He was alone, His followers, along with 

the twelve, began asking Him about the parables. 11 And He was saying to them, "To you 

has been given the mystery of the Kingdom of God, but those who are outside, get everything

in parables, 12 so that while SEEING, they may see and not perceive, and while HEARING, 

they may hear and not UNDERSTAND; otherwise, they might return and be forgiven."] NASU

This helps us to understand chapter 46 evidently the son of man is a symbolic figure 

It should be noted that chapter 46 speaks about the pre-eminence of the son of man before the Lord of spirits: 

And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.

48.1 And in that place I saw an inexhaustible spring of righteousness and many springs of wisdom surrounded it, and all the thirsty drank from them and were filled with wisdom, and their dwelling was with the Righteous and the Holy and the Chosen.

48.2 And at that hour that Son of Man was named, in the presence of the Lord of Spirits, the Head of Days.

48.3 Even before the Sun and the constellations were created, before the Stars of Heaven were made, his name was named in front of the Lord of Spirits.

Just says he was named and chosen, doesn't say he actually existed.
We were also chosen before the foundation of the Earth.

Eph 1:4 For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. (NET)

Rom 4:17 as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist  (English Standard Version)

just look at the context: after saying that his name was named, it is explained:
"He shall be a staff to the righteous...he shall be a light to the Gentiles..." etc. The naming of a thing is the defining of a thing. This is like when Abraham is named a father of many nations before he has a child, and how Immanuel is named before his time. This has to do with God's purposes. Peter also said that God chose him before the foundation of the world, so why would it be a surprise?

Just ask yourself which makes more contextual sense.
For some more idea of how this makes more sense in the first case, look at chapter 71, verses 14-16, where the author is called that son of man.

what is rendered as existence in the one translation pertains to how he was with the Father beforehand, which, in the context, has to do with how he was determined to come into His presence. The Son of Man figure, after all, is based on Daniel, where the Son of Man COMES INTO God's presence --- not that he's created in His presence.

The idea of anachronistic life (pre and post existence) is rife in the Hebrew Scriptures. Reading these in their contexts, any rational minded person should be able to discern symbolic nature of these, often metaphorical, and designed to instill eschatological truths (related to covenantal history). Levi, “being in the loins of Sbraham” when he met Melchizedek is one example (Heb 7:3-10).

Yahweh said to Jeremiah (chapter i, 5): "Before I formed you in the belly I KNEW YOU; and before you came forth out of the womb, I SANCTIFIED YOU: and I ordained you a prophet unto the nations." Now Jeremiah did not exist before his conception. Yet these words would seem to teach it, if understood as those who believe in the pre-existence of Christ, understood the statements about him. As a purpose Jeremiah existed; his person was as clearly present to the divine mind as if he had stood before Him in actual fact. This is the explanation of words, which, rigidly construed, would imply Jeremiah's pre-existence.

The principle of the argument is expressed in the words of Paul (Romans 4:17) "God who quickens the dead, and calls those things which be not (but are to be) AS THOUGH THEY WERE." See also the introductions of the gospel of John and the letter to the Colossians.
"And now, Father, glorify me at your side with the glory I had with you before the world was created . . .you loved me before the creation of the world" (John 17:5,24)
Here our difficulty is to understand how Jesus could have been honoured and loved by the Father before he actually existed as an independent person. The problem really arises from our limited view of time.
To us the passage of time is like a line. Separate events are distinct points on that line. So if we were to indicate the relative places in time of Abraham, Moses, David, Daniel, Christ and the apostles, we should get something like this:

1800 BC . . Abraham
1400 BC . . Moses
1000 BC . . David
600 BC . . Daniel
BC / AD . . Christ
50 AD etc. Apostles

An order of appearance inevitably arises. We cannot think of their place in history in any other way. But this is because of our finite minds. We have no consciousness of the distant past; and none at all of the future.
But the mind of God is not subject to these limitations. His mind is infinite in power. He is just as capable of being conscious of past situations, or of future ones, as He is of the present. So we cannot represent the Divine experience of time by a line. It must be more like the following diagram.

Now we know that Moses did not exist before Abraham, and that David lived about four centuries before Daniel. But in our diagram God is the centre of the arc; He is the same distance from them all. Our "distance" represents God's infinite consciousness. He was just as "conscious" of the sort of person they would each be, long before they were born. He could visualise them, and speak prophetically of them. So the Father knew what sort of person the Son would be before he was actually born and began to exist as a separate person. He could plan what He would eventually accomplish through him. He could "glorify" and "love" in advance His own Son, "the only-begotten of the Father".

As the Apostle Peter put it:

"Christ was foreknown indeed before the foundation of the world, but was manifested at the 

end of the times for your sake" (1 Peter 1:20, R.V.). (The A.V. uses "foreordain" here, but elsewhere translates the same word by "foreknow".)

So too the saying of Jesus to the Jews:
"Your father Abraham rejoiced to see my day; and he saw it, and was glad . . . Before Abraham was, I am" (John 8:56-58).

Abraham, having received the promises, looked forward to the coming of the One in whom "all families of the earth shall be blessed" (Genesis 12:3). Jesus knew that he was that One, having priority even over Abraham in God's purpose.

The Gnostic Nature of Jesus

The Gnostic Nature of Jesus

or

The None Docetic Gnostic Nature of Jesus

The gnosics had different views on the nature of Jesus one of those understandings is called docetism from the Greek dokein, “to seem.” Docetists took Paul literally when he said, in Romans 8:3, that Jesus came “in the likeness of sinful flesh.” Jesus only seemed to be a flesh-and-blood human, but in reality he was a spirit that had a merely phantasmal body.

Likeness

Gospel of Thomas (28) Jesus said: I stood in the midst of the world, and I appeared to them in the flesh. I found them all drunk; I found none of them thirsting, and my soul was afflicted for the sons of men; for they are blind in their heart, and they do not see that they came empty into the world, (and) empty they seek to leave the world again. But now they are drunk. When they have thrown off their wine, they will repent.

Paul used the word "likeness" to emphasise the sameness of the Lord's nature to that of our own; a complete physical identification with humankind (Heb. 2:14,17; 4:15, etc.).

Let us consider this. What about this "likeness"? Moses informs us (Gen. 5:3) that Adam begat a son in his own image and likeness. You would not say the word "likeness" means that Seth was, in any wise, different from Adam.

There is the word "image". Suppose the word "image" had been used in this remark of Paul's: "sent His Son in the image of the earthy nature". We should then have had this argument — "Ah, you see it is only the image; it is not the nature itself". Whereas, Paul says concerning ourselves in 1 Cor. 15:49: "We have borne the image of the earthy, and shall also bear the image of the heavenly". Shall we say we have not borne the earthy? Do not we bear the earthy? Yes. Therefore in apostolic language "earthy" and "the image of the earthy" mean the same thing. Upon the same principle, sinful flesh and the likeness of sinful flesh mean the same thing.

The truth of the matter does not depend upon the word "likeness" or any other single term, but upon the combination of statements made — which are all in language plain enough to be free from obscurity. At the same time, it has to be pointed out that the word "likeness" in the Greek has the force of resemblance so complete as to be sameness. This is illustrated in the statement that Jesus was made in "the likeness of men" (Phil. 2:7). The extent of the likeness is defined as extending to "all points" and "all things" (Paul's words — Heb. 2:17; 4:15). What can we say but that he was a man, and not the mere likeness of a man

Question How could Jesus have been made free from that sin which God laid upon him in his own nature, "made in the likeness of sinful flesh," if he had not died for himself as well as for us? 
Answer: He could not.

None Docetic Gnostic

Not all gnostics held this teaching some sects believed that Jesus was a man in the flesh:

Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead. (The Nag Hammadi Library Melchizedek)

Here is a fragment from Basilides addressing this question. It demonstrates that early Christianity could have no qualms about attributing a deficit of goodness to Jesus while he was in the flesh:

Basilides, in Book 23 of his "Commentaries," writes

{Then, farther along, he adds:} A new-born baby, then, has never sinned before; or more precisely it has not actually committed any sins, but within itself it has the activity of sinning. Whenever it experiences suffering, it receives benefit, profiting by many unpleasant experiences. Just so, if by chance a grown man has not sinned by deed and yet suffers, he suffered the suffering for the same reason as the new-born baby: he has within him sinfulness, and the only reason he has not sinned (in deed) is because he has not had the occasion to do so. Thus not sinning cannot be imputed to him. Indeed, someone who intends to commit adultery is an adulterer even without succeeding in the act, and someone who intends to commit murder is a murderer even without being able to commit the act. Just so, if I see the aforementioned sinless person suffering despite having done no wrong, I must call that person evil by intent to sin. For I will say anything rather than call providence evil.

Nevertheless, let us suppose that you leave aside all these matters and set out to embarrass me by referring to certain figures, saying perhaps, "And consequently so-and-so must have sinned, since he suffered!" If you permit, I shall say that he did not sin, but was like the new-born baby that suffers. But if you press the argument, I shall say that any human being that you can name is human; God is righteous. For no one is pure of uncleanness, as someone once said. (Clement of Alexandria, Miscellanies 4.81.2-4.83.2)

Even the flesh of babies is considered to have the potential to sin and thereby will profit from suffering

This reminds us of the passage in the Epistle to the Hebrews that declares even Jesus Christ profited and learned as a result of suffering.

Hebrews 5:8 Although He was a Son, He learned obedience from the things which He suffered.

Here it seems Basilides is referring to the suffering of Jesus and quotes from the book of Job chapter 14 to show that Jesus did not sin but had our unclean human nature 

The quotations from the teachings of Basilides is very similar to the teachings of Dr. John Thomas in Elpis Israel 1884: 

Sin, I say, is a synonym for human nature. Hence, the flesh is invariably regarded as unclean. It is therefore written, "How can he be clean who is born of a woman?" (Job 25:4) "Who can bring a clean thing out of an unclean? Not one." (Job 14:4) "What is man that he should be clean? And he which is born of a woman that he should be righteous? Behold, God putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity like water?" (Job 15:14-16) This view of sin in the flesh is enlightening in the things concerning Jesus. The apostle says, "God made him to be sin for us, who knew no sin" (2 Cor. 5:21); and this he explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6). (Elpis Israel)

Son of Man and Son of God

The nature of Jesus' humanity and divinity:

How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence. (The Treatise on the Resurrection)

Here "flesh" is not a vehicle for a docetic Christ. Instead, the Treatise on the Resurrection describes Jesus tv onpici and speaks favorably about the flesh throughout. 

Distinct from other Valentinian texts, the Treatise on the Resurrection does not divide humanity into three classes: spiritual, psychical, and material. 

The second occurrence (47,S) refers to Rheginus, indicating that both he and the Lord possessed the same type of fleshly body. 

The Lamb of God

John 1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

1Peter 1:19 but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.

Fragment 10, on John 1:29 (In John 1:29, “The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’”) John spoke the words, "Lamb of God" as a prophet, but the words, "who takes away the sin of the world" as more than a prophet. The first expression was spoken with reference to his body, the second with reference to Him who was in that body. The lamb is an imperfect member of the genus of sheep; the same being true of the body as compared with the one that dwells in it. Had he meant to attribute perfection to the body he would have spoken of a ram about to be sacrificed. (Heracleon: Fragments from his Commentary on the Gospel of John)

The lamb is a symbolic representation of the human nature assumed by Christ and subsequently sacrificed at the crucifixion

Heracleon also suggests that the phrase "lamb of God" refers to the physical form (body) of the Saviour, while the phrase "who takes away the sin of the world" indicates the being dwelling in that body the logos. The imperfection of the lamb in relation to other members of its species is relative to the imperfection of the body that harbours a perfect being such as the logos

The imperfection of the lamb does not reflect the perfection of the saviour's body in other words the body of the saviour does not have an immaculate nature. 

God "sent forth His Son made of a woman made under the law" (Gal. 4:4). Being made of a woman, he was of our nature -- our condemned and weak and mortal nature: but being begotten of God and not of man, he 13 was in character spotless "holy, harmless, undefiled, separate from sinners". Sin had hold of him in his nature, which inherited the sentence of death from Adam: but it had no hold of him in his character: for he always did those things that were pleasing to his Father. 

the character of Jesus was holy, harmless, undefiled, without spot, or blemish, or any such thing; but his flesh was like our flesh, in all its points—weak, emotional, and unclean. Had his flesh been like that of Angel-Elohim, which is consubstantial with the Eternal Spirit, it would have been unfit for the purpose of the Deity in his manifestation. Sin, whose wages is death, had to be condemned in the nature that had transgressed; a necessity that could only be accomplished by the Word becoming Adamic-Flesh, and not an immaculate nature.

According to Valentinian theologians, Jesus derived his animate "body" or essence from the Craftsman. His spiritual essence is the entire "church of the superior seed" (Excerpts of Theodotus 17:1) deriving from Wisdom (Sophia). That is why the angel told Mary, "The Holy Spirit (i.e. Wisdom) will come upon you and the power of the Most High (i.e. the Craftsman) will overshadow you" (Luke 1:35 cf. Refutation of Heresies 6:35:3-4, also Excerpt of Theodotus 60, Against Heresies 1:15:3). According to Ptolemy, the contributions from Wisdom (Sophia) and the Craftsman pass through Mary into Jesus "like water through a pipe" (Against Heresies 1:7:2). This human being is the "lamb of God" (John 1:26 cf. Fragments of Herakleon 10), that is, the one the "Father of All chose to obtain knowledge of himself" ( Against Heresies 1:15:3).

Jesus became closely identified with humanity by taking on a human body. His human body is seen as consubstantial with the Church.

The Baptism of Jesus

When he was thirty years old, he went to John the Baptist to be baptized (Luke 3:23). As soon as he went down into the water, "he came out laughing at everything (of this world), not because he considers it a trifle, but because he is full of contempt for it" (Gospel of Philip 71:3-15). The divine Savior, referred to as the "Spirit of the Thought of the Father", descended on him in the form of a dove (Matthew 3:16 and parallels cf. Against Heresies 1:7:2, 1:15:3, Excerpts of Theodotus 61:6, Refutation of Heresies 35:3) and the "Word became flesh" (John 1:14).

Jesus' baptism and the descent of the "Spirit" is his redemption (Gospel of Philip 70:34-36). Redemption was necessary even for Jesus so that "he might not be detained by the thought of the deficiency in which he was placed" (Excerpts of Theodotus 22:7 cf. also Tripartite Tractate 124:31-125:11). This is the true "virgin birth" and resurrection from the dead, for he was reborn of the virgin Spirit (cf. Gospel of Philip 70:34-71:7, Refutation of Heresies 35:5, Gospel of Philip 56:15-18).

The Redeemed Redeemer

Hebrews 5:7 Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety

The Father did not save him "from death" (A.V.), but "out of death" (Gk., eky Heb. 5:7). Death had to come before deliverance.

Hebrews 5:3 Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.

Hebrews 7:27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.

Hebrews  9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

So he died for us; but did he not die for himself also? How otherwise could he have been made free from that sin which God laid upon him in sending him forth in the likeness of sinful flesh? Paul says that "he that is dead is freed from sin," and that "in that Christ died, he died unto sin once," being raised from the dead, death hath no more dominion over him (Rom. 6:7, 9, 10).

The fact that Jesus needed to be saved out of death means that he himself needed to be redeemed in many Gnostic books this is referred to as the Saved Saviour or the Redeemed Redeemer

Jesus revealed himself [at the] Jordan River as the fullness of heaven’s kingdom. The one [conceived] before all [71] was conceived again; the one anointed before was anointed again; the one redeemed redeemed others. (Gospel of Philip)

Ode 8:21 And you who were loved in the Beloved, and you who are kept in Him who lives, and you who are saved in Him who was saved. (Odes of Solomon)

Ode 42:18 May we also be saved with You, because You are our Savior. (Odes of Solomon)

And as for us, we are adepts at the Word. If we sin against it, we sin more than Gentiles. But if we surmount every sin, we shall receive the crown of victory, even as our Head was glorified by the Father. (The Interpretation of Knowledge)

So that we might not be in doubt in regard to the others, even the Son himself, who has the position of redeemer of the Totality, needed redemption as well, - he who had become man, - since he gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he first received redemption from the word which had descended upon him, all the rest received redemption from him, namely those who had taken him to themselves. For those who received the one who had received (redemption) also received what was in him. (Tripartite Tractate)

"He ever liveth to make intercession" (Heb. 7:25); so by reason of his bearing of sin he is himself "saved out of death" (Heb. 5:7, R.V. marg.) "through death" (Heb. 2:14), "through the blood of the everlasting covenant" (13:20).

He included Himself in the Living Offering

he emitted himself and he relinquished his majesty, taking scorn in exchange for the name. For our sake he endured the scorn. he appeared in flesh. And the humiliated one has no equipment. He has no need of the glory that is not his; he has his own glory with the name, which is the Son. Now he came that we might become glorious through the humiliated one that dwells in the places of humiliation. And through him who was reproached we receive the forgiveness of sins. And through the one who was reproached and the one who was redeemed we receive grace. (The Interpretation of Knowledge) 

He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do [...]. And they do not reach the Father of the All [...] the faith ...... (20 lines unrecoverable) 

(The Nag Hammadi Library Melchizedek) 


... (2 lines unrecoverable)
... is the sacrifice of [...], whom Death deceived. When he died, he bound them with the natures which are leading them astray. Yet he offered up offerings [...] cattle, saying, "I gave them to Death, and the angels, and the [...] demons [...] living offering [...]. I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All, and those whom you love, who have come forth from you who are holy (and) living. And <according to> the perfect laws, I shall pronounce my name as I receive baptism now (and) forever, (as a name) among the living (and) holy names, and (now) in the waters. Amen." (The Nag Hammadi Library Melchizedek) 


What does the text of Melchizedek mean when it says "He (Jesus) included himself in the living offering, together with your offspring. He offered them up as an offering to the All." 


The same idea is found later on in the text "I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All" 


The interpretation of this is the Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality. 


It was necessary that Jesus should offer for himself for the purging of his own nature, first, from the uncleanness of death, that having by his own blood obtained eternal redemption for himself, he might be able afterward to save to the uttermost those that come to God by him 

Summary

Certain Gnostics embrace the idea that Jesus had a physical body made of flesh
The human body is unavoidably, from birth, inbuilt with the “activity of sinning” without actually transgressing God's laws.
Jesus in the days of his flesh had our unclean nature from which he needed to be saved  

Kabbalah and Gnostic Tarot Cards

Kabbalah and Gnostic Tarot Cards

Is magic part of classical Gnosticism? To answer this question we will have a reading from a text from the Nag Hammadi Library, called "On the Origin of the World"

Let us return to the aforementioned rulers, so that we may offer some explanation of them. Now, when the seven rulers were cast down from their heavens onto the earth, they made for themselves angels, numerous, demonic, to serve them. And the latter instructed mankind in many kinds of error and magic and potions and worship of idols and spilling of blood and altars and temples and sacrifices and libations to all the spirits of the earth, having their coworker fate, who came into existence by the concord between the gods of injustice and justice. (On the Origin of the World)

In nineteenth century Europe, spiritualism revived witchcraft and mysticism, and when wed with false Christianity, Satanism was born.

In the twentieth century, public Satanism came out, which coincides with a decline in power of Catholic church.  The opportunity for Satanism to grow comes at times of weakness and a need for good leadership.

Today, ‘Kabbalah’ is united with Satanism.  Tarot cards go with ‘Kabbalah’, the practice which developed in Babylon in the early middle ages.  The New Age religions appeal to believers of these powers, as do Free Masons, Order of the Golden Dawn.  Modern Satanism tries to define the occult in honest ways.

‘KABBALAH’. (HEBREW: tradition).  The mystical religious stream in JUDAISM, transmitted alongside the written law, seeks to explain the connection between God and creation, the existence of good and evil, to show the road to spiritual perfection, always preserving its basic Hebrew character.  Practicers of Kabbalah: Kabbalists. 

EXAMPLES: Superstitious belief in verses on amulets, or good luck charms, to protect from evil.

Spiritists: are also concerned with messages from the dead, They get involved in the whole range of spiritualist practices; tarot cards, ouija boards, automatic writing, etc.

People in the past wore amulets and talismans to protect themselves, and they turned to medicine men and shamans for cures. People today still carry “Saint” Christopher medals or wear “good luck” charms, and they have their séances, Ouija boards, crystal balls, horoscopes, and tarot cards

Some fortune-tellers work with Tarot cards. These special cards include 22 “Tarots” (or trumps) and 56 numeral cards. The numeral cards are divided into four suits. Each suit is given an overall sense and each card is given a specific meaning. The cards are interpreted according to their assigned meanings, modified by the combination of one card with another when dealt, drawn or spread out.

Tarot reading, too, is connected with astrology. The book How the Tarot Speaks to Modern Man explains that Tarot readers “base their interpretation of the cards upon the structure of the universe, particularly the solar system as symbolized by the Holy Cabala.” The “Cabala” (a body of Jewish occult doctrine) divides up the universe into three elements (fire, air and water), seven planets and the twelve signs of the zodiac—22 in all, corresponding with the 22 trump cards of the Tarot deck.

Isaiah 8:19 And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living [should they seek] unto the dead?

20 To the law and to the testimony! if they speak not according to this word, surely there is no morning for them..

The Triacontad

The Triacontad

Triacontad meaning Thirty

these thirty Æons are most plainly indicated in the parable Matthew 20:1-16 of the labourers sent into the vineyard. For some are sent about the first hour, others about the third hour, others about the sixth hour, others about the ninth hour, and others about the eleventh hour. Now, if we add up the numbers of the hours here mentioned, the sum total will be thirty: for one, three, six, nine, and eleven, when added together, form thirty. 

Thirty is compounded of 6 χ 5 which is the number of flesh (6) blended with grace (5). That number was accepted of the angel.

The number 30 (2+4+6+8+10=30), which is also the total number of aeons in the Pleroma is called the Triacontad

The form of Valentinianism most familiar today espoused thirty aeons, the Triacontad. In this system, which seems to have been widespread and popular even then, the classical Ogdoad is expanded to include a Decad and a Dodecad. 

triacontad: The group of thirty aeons divided into the ogdoad (eight), the duodecad (twelve), and the decad (ten). 

In the Valentinian Exposition from The Nag Hammadi Library refers to the Triacontad four times:

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth. This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad). And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad. Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontrad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma.

But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. And the year of the Lord [...perfect...] perfect [...] according to [...] Limit and [...] Limit [...] the greatness which [...] the goodness [...] him. Life [...] suffer [...] by the face [...] in the presence of the Pleroma [...] which he wanted [...]. And he wanted to leave the Thirtieth - being a szygy of Man and Church, that is, Sophia - to surpass the Triacontad and bring the Pleroma [...] his [...] but [...] and she [...] the All [...] but [...] who [...] the All [...]. He made [...] the thoughts and [...] the Pleroma through the Word [...] his flesh. These, then, are the Aeons that are like them. After the Word entered it, just as I said before, also the one who comes to be with the Uncontainable One brought forth [...] before they [...] forth [...] hide him from [...] the syzygy and [...] the movement and [...] project the Christ [...] and the seeds [...] of the cross since [...] the imprints of the nail wound [...] perfection. Since it is a perfect form that should ascend into the Pleroma, he did not at all want to consent to the suffering, but he was detained [...] him by Limit, that is, by the syzygy, since her correction will not occur through anyone except her own Son, whose alone is the fullness of divinity. He willed within himself bodily to leave the powers and he descended. And these things (passions) Sophia suffered after her son ascended from her, for she knew that she dwelt in a [...] in unity and restoration. They were stopped [...] the brethren [...] these. A [...] did not [...]. I became [...]. Who indeed are they? The [...], on the one hand, stopped her [...], on the other hand, [...]. with the [...] her. These moreover are those who were looking at me, these who, [...] these who considered [...] the death. They were stopped [...] her and she repented and she besought the Father of the truth, saying, "Granted that I have renounced my consort. Therefore I am beyond confirmation as well. I deserve the things (passions) I suffer. I used to dwell in the Pleroma putting forth the Aeons and bearing fruit with my consort" And she knew what she was and what had become of her.

But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. And the year of the Lord

Sometimes the Triacontad led to yet more aeons. In a variation of this extended system, the Ogdoad, Decad, and Dodecad are synthesized to get 360 (8 × 10 × 12), “the Pleroma of the year,” which is then linked to the year of the Lord (Isaiah 61.2). What role these 360 aeons played is unclear 

the names of the aeons

there are Thirty aeons each aeon has its own name and function  

• • • First generation
      • Bythos (the One) and Sige (Silence, Charis, Ennoea, etc.)
    • Second generation
      • Nous (Nus, Mind) and Aletheia (Veritas, Truth)
    • Third generation, emanated from Nous and Aletheia
      • Sermo (the Word) and Vita (the Life)
    • Fourth generation, emanated from Sermo and Vita
      • Anthropos (Homo, Man) and Ecclesia (Church)^[5]
    • Fifth generation
      • Emanated from Sermo and Vita:
        • Bythios (Profound) and Mixis (Mixture)
        • Ageratos (Never old) and Henosis (Union)
        • Autophyes (Essential nature) and Hedone (Pleasure)
        • Acinetos (Immovable) and Syncrasis (Commixture)
        • Monogenes (Only-begotten) and Macaria (Happiness)
      • Emanated from Anthropos and Ecclesia
        • Paracletus (Comforter) and Pistis (Faith)
        • Patricas (Paternal) and Elpis (Hope)
        • Metricos (Maternal) and Agape (Love)
        • Ainos (Praise) and Synesis (Intelligence)
        • Ecclesiasticus (Son of Ecclesia) and Macariotes (Blessedness)
        • Theletus (Perfect) and Sophia (Wisdom)

Secrets of Salome: Unveiling the Hidden Disciple

Secrets of Salome: Unveiling the Hidden Disciple

Secrets of Salome, is an in-depth investigation into the identity and traditions surrounding Salome, a disciple of Jesus.

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Aeon Cards

AEONOLOGY BOOK AND CARDS

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This gorgeous first edition of the book is both a guide and explanation of the origin Aeons. Only 300 books were published in foiled, linen covered, hardback book with incredible images of each of the Aeon cards and guidance for how to do your own aeonology readings.

Each numbered book comes with a beautiful set of Aeon cards.

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The original Nockwood behavioral archetype cards are available at the store. Each deck comes with the beautiful designed 'guide' which explains the different archetypes and their historic origin.

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This beautiful numbered set of book, cards and a poster of the 2nd Century poem "Thunder, the perfect mind".

The AEON book is beautifully printed, hard back, foiled and linen cover. Each of these first edition books is numbered and a record will be kept of the 300 people who are lucky enough to order these books.

The book describes the origins of the Aeons and the meaning of each of the cards. At the back of the book are a number of different methods for conducting readings.

The cards are high quality, playing cards designed for regular use. They are specifically made for heavy use so they will keep their colorful design through the most rigorous of daily reflections or rituals.

These 300 books also come with a poster sized representation of the 2nd Century poem ":Thunder, the perfect mind". This poem a beautiful piece has been transformed into a circular mandala representing wholeness of being. It's an amazing tool for reflection and focus.

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