demons are not evil by nature Dionysius the Areopagite or pseudo dionysius

demons are not evil by nature

Dionysius the Areopagite or pseudo dionysius

But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?—Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and  nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, “to keep their first estate.” For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word—as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil

But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods.

Extracts from the Works of Theodotus

14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body.

Debunking Misconceptions: Demons and Their Nature

In the realm of ancient theological and philosophical discussions, the concept of demons has often been associated with inherent evil. However, a closer examination of the writings attributed to Dionysius the Areopagite, also known as pseudo-Dionysius, reveals a more nuanced perspective.

Demons Not Inherently Evil

Contrary to the prevalent belief that demons are evil by nature, pseudo-Dionysius presents a compelling argument that challenges this assumption. He starts by asserting that if demons were inherently evil, it would follow that they could not be attributed to the realm of the Good, nor would they be considered among existing entities. Furthermore, if their nature was evil, they would either harm themselves or others. This leads to a crucial question: are they evil to themselves or to others?

The Nature of Evil in Demons

The analysis then delves into the nature of evil within demons. Pseudo-Dionysius proposes that the evil attributed to demons is not inherent but rather a result of their deviation from their original state of goodness. The demons' inability to maintain their initial state of goodness is a consequence of their own lack of strength, which subsequently leads to their straying from their divine essence.

Understanding the Transition from Good to Evil

Pseudo-Dionysius raises the essential question of how demons transition from being creations of God to beings perceived as evil. He argues that demons undergo this transformation due to their diminishing capacity for engaging in divine and virtuous actions. In essence, their goodness declines as they lose the strength and energy required to partake in acts aligned with the divine.

The Complex Reality of Demons

Rather than viewing demons as purely evil entities, pseudo-Dionysius emphasizes that demons still possess certain aspects of the good. They continue to exist, live, think, and exhibit a form of aspiration. It is their departure from their inherent nature and their inability to act in harmony with it that leads to their characterization as evil.

The Role of Weakness in Evil

The text further explores the concept of evil within demons, highlighting that it manifests as weakness, deviation, and a failure to fulfill their intended purpose. While demons may experience irrational anger, senseless desires, and unfounded fantasies, these traits are not inherently evil in themselves. Instead, it is the demons' inability to harness and direct these qualities in a virtuous manner that leads to their perceived evil.

Souls and Evil

The discussion extends to souls and whether they can be considered evil. Pseudo-Dionysius argues that souls do not inherently possess evil; rather, they can exhibit evil characteristics when their virtuous habits and energies falter. Evil in souls arises from their own weakness, leading to a departure from their intended state of goodness.

The Concept of Evil as Absence

Ultimately, the text asserts that evil, whether in demons or souls, is not a tangible entity but rather a dearth and absence of the perfection of one's inherent goodness. It likens this absence to the darkness that envelops the air when light is absent, emphasizing that even in such cases, the light itself remains intrinsically good and capable of illuminating the darkness.

In summary, pseudo-Dionysius challenges the conventional notion of demons as inherently evil beings. He invites readers to consider the complexity of their nature, highlighting that their perceived evil is a result of their own shortcomings and a departure from their original state of goodness. This nuanced perspective encourages a more profound exploration of the relationship between good and evil in theological and philosophical discussions.

BARBELO Thunder, The Perfect Mind

My brother, and my friend, let me share with you the insight of perfect forgiveness, this is from Thunder, Perfect Mind......... I am the first and the last.

I am the honoured and scorned.

I am the whore and holy.

I am the wife and the virgin.

I am the mother and daughter.
I am the members of my mother
and the barren one with many sons.
I have had a grand wedding
and have not found a husband.

The Mother of all life is: " BARBELO " , for the many of us she is the life and Wisdom of us, and the few only the life.

In this we ignorantly do, we say that we are the Obedient, yet we scorn the disobedient, forgetting she BARBELO is the life, giving life to the disobedient.


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


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


Again, she that marries is clean, and the whore is unclean, forgetting the" BARBELO " of life dwells in them both!


So my brother and friend, let us turn from such ignorance repent, and receive the wisdom and understanding of the " BARBELO ", after all she is the life, giving life, in us!

Heracleon The Slain Lamb John 1:29

The Slain Lamb

The nature of Jesus 

Heracleon: Fragments from his

Commentary on the Gospel of Johm

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.

The flesh which Christ took was imperfect and fitly represented by the Lamb.

‘He who taketh away the sin of the world’ is the Higher Being, who dwells in the body that is the Logos 

The phrase who takes away the sin of the world indicates the being dwelling in the body the Logos

Heracleon interprets the imperfection of the lamb in relation to other members of its species relative to the imperfection of the body that harbours a perfect being such as the Logos 

I believe we can understand this more clearly if we compare this with the words of  Doctor John Thomas article In His Own Body Taken The Herald of the Kingdom and Age to Come, 1860, page 12

WE do not deny the perfect sinlessness of Christ. We believe and teach that he was "holy, harmless, undefiled, and separate from sinners" (Heb. 7:26), and that he was "in all points tried as we, yet without sin" (Heb. 4:15). This was his intellectual and moral status.

Yet he was not perfect. This he says of himself, and therefore we may safely affirm it with him. He tells us that he was not perfected till the third day (Lk. 13:32), when he was perfected in recompense for his obedience unto death (Heb. 2:10; 5:9).

That which was imperfect was the nature with which the Logos, that came down from heaven to do the Father's will, clothed himself. That nature was flesh of the stock of Abraham, compared in Zech. 3:3 to "filthy garments," typical of the "infirmity with which he was compassed."

FOR this "infirmity" called "himself" - AND for all of the same infirmity associated with him by faith in the promises made with Abraham and David, and in him as the Mediator thereof - he poured out his blood as a covering for sin.

Upon this principle, "His own self bare our sins IN HIS OWN BODY to the tree" (I Peter 2:24). Sins borne in a body prove that body to be imperfect; and characterize it as "Sin's Flesh" (sarx amartias). Sin's Flesh is imperfect, and well adapted for the condemnation of sin therein.

Sin could not have been condemned in the flesh of angels; and therefore the Logos did not assume it: but clothed Himself with that of the seed of Abraham. Hence

"The Deity sent His Own Son in the identity of SIN'S FLESH, and for sin, condemned sin in the flesh; that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Romans 8:3).

This condemnation accomplished, the body slain was made alive again, and perfected, so that it now lives for the Aions of the Aions, as "the Lord the Spirit."

"A lamb without blemish" — Christ escaped the hereditary moral and mental bias of the race, and received such a divine intellectual impress as made him strong, in spirit or mind, and of quick understanding in the fear of Yahweh. He was therefore enabled to overcome all the promptings and desires of his unclean nature derived from his mother, and maintained his moral perfection without blemish and undefiled."

See John 1:29 where Christ is so styled. Peter identifies the Lord with the Passover Lamb, which is also described as being "without blemish." The lamb is noted for its been docile, so that one "without blemish" is representative of meekness and perfect obedience. The hero of the Apocalypse is "the lamb that had been slain" (Rev. 5:6), for the Lord is described in that manner in all his glory of conquest. It is the Lamb that destroys the wild beast of the Apocalypse, for having conquered self; Christ is competent to conquer the world (Prov. 16:32).

The Temptation Of Jesus Matthew 4:1-11

The Temptation Of Jesus Matthew 4:1-11

Matthew 4:1-11

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
This is a stock proof-text cited in support of the belief that Satan is a personal being - a fallen angel.
The temptations in the wilderness (Matt. 4:1-11) represent the desires and ambitions of the flesh or mind of Jesus. When in the wilderness, Jesus was tempted by the Adversary, or the carnal mind which is the ego or personality; but with Jesus being full of the spirit, He withstood the deceptive promises made to Him. When the personality suggested that Jesus make bread out of stones, use His power to rule over others, or do other marvellous things to prove His mastery, He said to the carnal personality, "Get thee hence, Satan."

That the temptations in the wilderness were not physical is quite evident, because there was no mountain from which all the kingdoms of the earth could be seen, nor was there a temple in the wilderness to which the Adversary could have taken Jesus.Jesus went alone into an uninhabited region. For forty days He fasted and prayed. When He was quite hungry, it occurred to Him that He could use God's power to transform the stones at His feet into bread. But Jesus was quick to reject the temptation to use power of the spirit for selfish purposes, and He recalled Moses' scriptural advice that man should not live by bread alone.

Later, the thought came to Jesus that He could be divinely protected from harm, even if He were to jump from a height such as the “pinnacle of the temple.” Such a dramatic experience would command the admiration of many people. But Jesus wanted only to glorify God, not to use the power of the spirit for personal glory. So again He quoted the Scripture to the effect that man should not put God to the test. Next Jesus considered the fact that He could become an earthly ruler. But worldly ambition and the exaltation of the self or ego, are not a part of godly devotion. Thus Jesus quoted the Scripture that described His chosen mission, for He would teach and demonstrate man’s unity with God
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. If the devil were a fallen angel, why would the Holy Spirit lead the Son of God into the wilderness to be tempted of the devil?
Jesus "was in all points tempted like as we are" (Heb. 4:15), but who today is ever engaged in discussion by a fallen angel devil?
If Jesus had been confronted by a fallen angel the obviousness of the temptation would have weaken the effectiveness of its desire, urge, and impulse


if a fallen angel offered to Jesus all the kingdoms of the world and their glory, Jesus would know he were a fake. God, "the most High, {not a fallen angel}, ruleth in the kingdom of men, and giveth it to whomsoever he will." (Dan. 4:32). Jesus knew his Old Testament.
Jesus “was in all points tempted, like as we are” (Heb. 4: 15), and: “every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:14). We are tempted by the “devil” of our own lusts or evil desires, and so was Jesus. We are not tempted by an evil being suddenly standing next to us and prompting us to sin - sin and temptation come “from within, out of the heart of man” (Mk. 7: 21). They “proceed” out of the heart, as if to stress that the heart really is their source. Jesus was tempted just as we are (Heb. 4:15,16), and in this sense He becomes for us a legitimate example. Paul borrows the language of "the tempter" coming to Jesus and applies it to "the tempter" coming to Christians (1 Thess. 3:5). And we can note that Matthew alone records how Jesus fasted during the temptation period- and it is Matthew alone who records instruction to usabout fasting (Mt. 16:16-8 cp. 9:14,15). Seeing we're not physically encountered by a literal personal satan in our times of testing, it surely follows that neither was Jesus our example.

A Window Into Psychological Mind Of Jesus

A Window Into The Mind Of Jesus

The personification of the sinful temptations in the Lord Jesus's heart as a person called 'the devil' shows how clearly His mind was divided between flesh and spirit-

 A Psychological approach to the wilderness temptations suggests that the more in touch with themselves a person is, the more clearly they will be able to see themselves from outside themselves; the greater the distance they are able to place between them and the 'self' whom they analyse and dialogue with in self-examination. Much of our self-talk is vague; that of the Lord Jesus was specific and focused. He was the man ultimately in touch with Himself.

- His 'adversary', His own mind, quoted the scriptures to Himself 

- There is the implication that it took the Lord 40 days to overcome the Devil, at which point the Devil departed. This is more easily understood in terms of an internal battle, than a literal struggle against a supernatural being. And the fact it took 40 days shows how hard was the struggle for the Lord.

The temptation of Jesus (Matt. 4) took place within Himself. The place of overcoming is within the consciousness of man.

It may well be argued that the language of the wilderness temptations implies there was physical movement going on, e.g. the tempter came to Jesus and led Him away. We now consider how such language is relevant to our evil desires inside our mind.

“And when the tempter came to Him...”

The records of the temptations of our Lord seem to indicate that the ‘devil’ which tempted Him was His internal nature rather than an external tempter. However, some have found problems with this view - not least because the tempter is described as “coming to” Jesus and leading Him. The purpose of this study is to show that temptation and desire are often described in terms of physical movement, thus enabling us to analyze them in a way which is easier to visualize than to describe them in purely abstract terms.

We know that our Lord “was tempted in every point like as we are” (Heb. 4:15); and “every man is tempted when he is drawn away of his own lusts (desires) and enticed” (James 1:14). For Jesus to be tempted like us, He had to go through the same process of temptation as we do. So to some extent He also was “drawn away” by the evil desires - the ‘devil’ - which He had within Him. This would explain why the devil is described as taking Jesus into Jerusalem and into a mountain; this “taking” is the same as being “drawn away” in James 1.

This association of our evil desires with the idea of physical movement is picked up frequently in the New Testament. “Lead us not into temptation” (Mt. 6:13) is a case in point. We are led by our evil desires, as Jesus was to a small extent in the wilderness; and yet God is ultimately in control of these things. He is greater than our evil desires, and is able to stop them leading us, to “keep us from falling” (note the connection of temptation and physical movement again).

Foolish are “led captive...led away by various lusts...led away with the error of the wicked” (2 Tim. 3: 6; 2 Pet. 3:17). Jesus was not led by the devil - His lusts which He shared with us - as much as these people. But nevertheless, the same basic idea of sin leading us in order to tempt us was true of Him. The Greek word translated “taketh” in Matthew 4 in relation to Jesus being taken by the devil is used both figuratively and literally (Strong).

Similarly, the Devil ‘coming’ to Jesus can also be subjective; again, Strong says the Greek word for ‘coming’ can be used either figuratively or literally . It is translated ‘consent’ in 1 Timothy 6: 3 - some “consent” not to wholesome words”.

Hebrews 12:1 describes “sin which so easily entangles us”, as if sin - the devil - comes up to us and entangles us. The language of Revelation 20 regarding the devil and satan being loosed and going out throughout the world now falls into place, once it is appreciated that the diabolism - our evil desires - are likened to coming to people.

We often stress how Jesus answered each temptation by quoting Scripture, as if the whole experience was a living demonstration of Psalm 119:11: “Thy word have I hid in mine heart, that I might not sin against Thee”. Although Jesus had the word in His heart, He had our lusts, and for a brief moment it was possible that “ the lusts of other things entering in” (Mk. 4:19 ) could try to choke that word, even in His heart.

For them to try to enter in, they must come to us; and thus the devil - those lusts - came to Jesus. The parable of the sower equates all the various reasons for failure to produce fruit, seeing they all have the same effect. Satan coming to take away the word from the new convert is parallel, therefore, to “the lusts of other things entering in (choking) the word” (Mk. 4: 15 & 19). These lusts originate from our nature - their entering in to the heart from our nature is the same as 'Satan coming'.

- Nathan’s parable about David’s sin with Bathsheba blamed the act on a traveller coming to David asking to be satisfied. The traveller of the parable represented David’s lusts which led to adultery and murder (2 Sam.12: 4), although both these come “from within, out of the heart of man” (Mk. 7:20-23).

Who is Beelzebub? 2nd Kings 1:2-16

Who is Beelzebub?

Beelzebub means lord of flies; place infested with flies; possessed of flies.

Beelzebub is the god of Ekron, one of the five principal cities of the Philistines. Ahaziah, king of Israel, sent to inquire of this god whether he would recover from his sickness (II Kings 1:2-16). Beelzebub was supposed to be prince of all moral impurities, or of evil spirits.

This context establishes Beelzebub as a false god, a point Jesus Christ's critics use to challenge his authority.
The scribes' accusation against Jesus, as recorded in Mark 3:22 and paralleled in other Gospel accounts, claims that Jesus casts out demons by the power of Beelzebul, the prince of demons. This accusation attempts to undermine Jesus' miraculous works by attributing them to a malevolent force, and by extension, challenging his divine authority. Jesus responds by employing a logical argument, asserting that a kingdom divided against itself cannot stand, and if he casts out demons by Beelzebub's power, then Beelzebub's kingdom would be divided against itself.

You are crying "Beelzebub" whenever you say "fake" or false of the one who has caught sight of the spiritual mountain tops now glowing in the sun of the new timeless rebirth, just as they called Jesus Beelzebub because He presented and demonstrated Truth ahead of the time in which He lived.

Beelzebub, prince of demons, is not an adversary with outer form (not a supernatural being); sin is not originated by a personal devil, nor are sins thrust upon us from without, as so many people seem to think;

The idea of the devil being a specific person outside of us rather than the principle of sin within us is an attempt to move the responsibility for our sins away from ourselves. This is yet another example of men refusing to come to terms with what the Bible teaches about man's nature: that it is fundamentally sinful.

"There is nothing from without a man, that entering into him can defile him...For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders...pride, foolishness: all these evil things come from within and defile the man" (Mk.7:15-23).

The idea that there is something sinful outside of us which enters us and causes us to sin is incompatible with the plain teaching of Jesus here. From within, out of the heart of man, come all these evil things.

Beelzebub signifies the Lust of the eyes, the lust of the flesh, and the Pride of Life-the desires that gives rise to multitudes of thoughts in opposition to Truth. These rebellious, opposing thoughts are the demons or the evil spirits over which Beelzebub is prince, or the central, controlling thought.

Christ's conformity to popular language did not commit him to popular delusions. In one case, he apparently recognizes the god of the Philistines: "If I by Beelzebub cast out demons, by whom do your children cast them out?" (Matt. 12:27). Now, Beelzebub signifies the god of flies, a god worshipped by the Philistines of Ekron (2 Kings 1:6), and Christ, in using the name, takes no pains to dwell upon the fact that Beelzebub was a pagan fiction; it was a mere accommodation to popular speech on the subject of demons

The Gnostic understanding of the resurrection of Jesus

The Resurrection of Jesus

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (Gospel of Philip)

Jesus resurrected the body that was crucified; this is forcibly brought out in the Scripture account of the crucifixion. He did this by putting into the body the true state of consciousness. "Put on the new man, that after God hath been created in righteousness and holiness of truth."

We can resurrect our body just as Jesus resurrected His. "Follow me." We can overcome, and make our body like the body of Jesus. We must do this. "The law of the Spirit of life in Christ Jesus made me free from the law of sin and of death." We resurrect our body by putting a new mind into it--the mind of Spirit. "Be ye transformed by the renewing of your mind." Ignorance and sin kill the body; understanding and righteousness bring it to life.

The three days that Jesus was in the tomb represent the three movements of mind that are involved in overcoming error. First, submission and humility, second, the taking on of the divine activity, or receiving the will of God; third, the assimilation and fulfillment of the divine will.

In individual consciousness the "Sabbath" is perfect rest in Spirit, after the cleansing of mind that follows the introduction and activity of Truth principles. Jesus arose "late on the Sabbath day."

In consciousness the two women, "Mary Magdalene and the other Mary," symbolize the feminine side of the soul forces of Jesus (manifest man). "Mary Magdalene" signifies love redeemed. "The other Mary" represents pure life thoughts coming up from the subconsciousness.

The "angel of the Lord" represents positive spiritual thought of the perfect law of life. The "watchers" at the tomb represent self-examination and self-awareness from thoughts that tend to limit the activity of the Christ consciousness. The "disciples" represent ideas of the Divine Mind that have centers of action in the body of Christ the ecclesia.

The spiritual meaning of the two women's being sent to tell the disciples of the resurrection is that divine love and life must be felt in the centers of action in the body of Christ the ecclesia as a result of spiritual thought (angel) before a demonstration or resurrection is complete (Matt. 28:1-10).

Upon His ascension, Jesus did ascend to heaven but did not completely depart from the Earth; instead, He returned and entered the inner spiritual realms. Those who "put on Christ" and manifest their incorruptible, undying bodies will eventually perceive Him. Many are aware of His presence to some extent, yet they do not fully perceive Him in His true form because their faculties of understanding have not reached His standard. When we awaken in His likeness, as mentioned in Psalm 17:15, we will finally see Him as He truly is. This transformation does not occur through the separation of the soul from the body; rather, it is achieved through the process of refining, spiritualizing, and elevating both the soul and the body to higher levels of spiritual power.

Those who say that the Lord died first and (then) rose up are in error, for he rose up first [in baptism] and (then) died [All of the sons of God must be raised up in the flesh (be born of a woman) first and then be “put to death...in flesh” that they be “quickened in the spirit” - i.e. all must put on the new man, and “overcome” their carnal nature (sinful lusts) – this is the same in the case of Jesus. He was made of a woman under the Law of Sin and Death. He took on sinful nature although He had no personal sins himself He destroyed sin in the flesh on the cross first for himself and for all of us]. If one does not first attain the resurrection [i.e. “Christ in you” “a new creation” separated to Him (while in the “body”)], he will not die [his “old man” (sinful nature) will continue to lord it over him]. As God lives, he would [...] (Philip 15).

The Gnostic Understanding of the Resurrection

Metaphysical Understanding of the Resurrection

The Gnostic Understanding of the Resurrection

O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund. Why do I put up with your poor training? Everyone finds a way, and there are many ways, to be released from this element and not to roam aimlessly in error, all with the end of recovering what one was at the beginning. (The Treatise on the Resurrection)

Resurrection, according to Paul in Romans 8:10-11, is when the logos/mind of God "dwells in you". Simply said, resurrection is reaching the Christ-Consciousness of the pleroma because here you awaken to your true perfect god-self.

Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old man [henos anthropos] must be 'put off' (Colossians 3:9-10) in order to 'put on' the new spiritual man [pneumatic anthropos].

In this light, resurrection means the transition of our judgmental ego-consciousness to our nonjudgmental Christ-Consciousness .

This transition is made possible by understanding Jesus' knowledge teachings.

However some may claim but the apostle saith, we are saved by “the renewing of the Holy Spirit” (Titus 3:5).

He also says, we are "renewed by knowledge” (Colossians 3:10). In this, however, he does not contradict himself, but rather makes the one phrase explanatory of the other; as if he had said, “we are renewed by the Holy Spirit through knowledge.” The Holy Spirit renews or regenerates man intellectually and morally by the truth believed. “Sanctify them by thy truth,” says Jesus; “thy word, O Father, is truth” (John xvii. 17). “Ye are clean,” said he to his apostles, “through the word which I have spoken to you” (John xv. 3). God’s power is manifested through means. His Spirit is His power by which He effects intellectual, moral, and physical results. When He wills to produce intellectual and moral effects, it is by knowledge revealed by His Spirit through the prophets and apostles. This knowledge becomes power when received into “good and honest hearts”; and because God is the author of it, it is styled “the Knowledge of God” (2 Pet. i. 2), or “the word of truth” (James i. 18), by which He begets sinners to Himself as His sons and daughters. “The word of the truth of the gospel,”” the gospel of the kingdom.” “the incorruptible seed,” “the word,” “the truth as it is in Jesus,”” the word of the kingdom,”” the word of reconciliation,” “the law and the testimony,” “the word of faith,” “the sword of the spirit which is the word of God,” “the word of Christ,” “the perfection of liberty,” etc.-are all phrases richly expressive of” the power of God” by which He saves His people from their sins, and translates them into the Hope of the kingdom and glory to which He invites them. The truth is the power that makes men free indeed (John viii. 32, 36). Hence Jesus says, “My words are spirit, and they are life.” The prophets, Jesus, and the apostles were the channels through which it was transmitted to mankind; and the spirit the agent by which the knowledge was conveyed to them. Hence, the knowledge or the truth being suggested to the prophets by the spirit is sometimes styled “the spirit” (Rom. ii. 20). The spirit is to the truth as cause and effect; and by a very common figure of speech, the one is put for the other in speaking of them relatively to the mind and heart of man. So that the phrase “renewed by the holy spirit” is equivalent to renewed by the belief of the truth testified by the Holy Spirit (John xv. 26: xiv. 13-14).


The raising of man's mind and heart from the carnal mind to the higher Christ consciousness. This is accomplished by the quickening power of the Holy Spirit. "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).

The resurrection is the lifting up of the whole mind and heart into the Christ consciousness. The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego.

The resurrection is a transformation that takes place daily in all who are conforming their lives to the regenerating teachings of Jesus' anointed message. The resurrection takes place here and now in all who conform their lives to the spiritual law under which it works.

Now is the time of the resurrection. "The hour cometh, and now is, when the dead shall hear the voice of the Son of God" (John 5:25).

The power of the resurrection is the Christ. "I am the resurrection, and the life" (John 11:25). This resurrection is not of the future, "but hath now been manifested by . . . our Saviour Christ Jesus, who abolished death, and brought life and immortality to light" (II Tim. 1:10).

Resurrection, in the above sense, does not rule out life after death in the kingdom of God on earth, only that we can raise to a higher consciousness the Christ consciousness in the here and now before we entering the restored kingdom of God.

The resurrection takes place in us every time we rise to Jesus' realization of the perpetual indwelling life that is connecting us with the Father. A new flood of life comes to all who open their minds and their bodies to the living word of God.

The Gnostic Crucifixion of Jesus John 19 John 19

The Gnostic Crucifixion of Jesus John 19

metaphysical Meaning of the Crucifixion John 19

The Gospel of Thomas Saying 55. Jesus said, "Whoever does not hate father and mother cannot be my disciple, and whoever does not hate brothers and sisters, and carry the cross as I do, will not be worthy of me."

The Apocryphon of James

I answered and said to him, “Master, we can obey you if you wish, for we have forsaken our fathers and our mothers and our villages, and followed you. Give us the means not to be tempted by the evil devil.”
The master answered and said, “What good is it to you if you do the father’s will but you are not given your part of his bounty when you are tempted by Satan? But if you are oppressed by Satan and persecuted and do the father’s will, I say he will love you, make you my equal, and consider you beloved through his forethought,  and by your own choice. Won’t you stop loving the flesh and fearing suffering? Don’t you know that you have not yet been abused, unjustly accused, locked up in prison, unlawfully condemned, crucified without reason,  or buried in the sand  as I myself was by the evil one? Do you dare to spare the flesh, O you for whom the spirit is a wall surrounding you? If you consider how long the world has existed before you and how long it will exist after you, you will see that your life is but a day and your sufferings an hour. The good will not enter the world. Disdain death, then, and care about life. Remember my cross and my death, and you will live.”
I answered and said to him, “Master, do not mention to us the cross and death, for they are far from you.”
The master answered and said, “I tell you the truth, none will be saved unless they believe in my cross, for the kingdom of god belongs to those who have believed in my cross. Be seekers of death, then, like the dead who seek life, for what they seek becomes apparent to them. And what is there to cause them concern? As for you, when you search out death, it will teach you about being chosen. I tell you the truth: No one afraid of death will be saved, for the kingdom of death  belongs to those who are put to death.  Become better than I. Be like the child of the holy spirit.” (The Apocryphon of James)

 The Gospel of Truth:

For this reason error was angry with him, so it persecuted him. It was distressed by him, so it made him powerless. He was nailed to a cross. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery. (The Gospel of Truth)


The cross represented Jesus' love, symbolizing his willingness to sacrifice his life for us; from this fact, that He cry out with strong emotion upon the cross, "Father, forgive them, for they know not what they do,"(8) the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself forgive those who had ill-treated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you,"(9) Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death.

Instead of dying upon the cross like the two thieves that were crucified with him, Jesus simply passed through death and came out fully alive on the other side. The bodies of the robbers were turned to dust, while that of Jesus became alive again, was glorified, and, as is plainly taught in the Scriptures,

However there is another meaning to the crucifixion. The cross is referred to is a crossing out of the old, and thus a making way for the new. Jesus' experience on the cross symbolizes the last step to be taken by each individual, when he fully surrenders to God and enters into the “kingdom of the heavens,”.

What is represented by Jesus' thirst and the attempt to satisfy it with vinegar? Thirst is the physical desire for more life. This desire can be satisfied only by the realisation that life is spiritual. The attempt to satisfy it with vinegar shows the vanity of material counterfeits. What thought is represented by the sponge filled with vinegar that was given to Jesus to drink? The vinegar soaked sponge represents the final bitterness and agony of the separation between the carnal mind and the will of God.

now, "when he had tasted, he would not drink." The wording here suggests that Jesus was glad enough to take the drink that was put to his lips, but when the first taste of it told him what its purpose was, he would not have it.

. Jesus refused the sour wine that was presented to him to alleviate his suffering

"The cup which my Father hath given me, shall I not drink if"? So to have faced crucifixion and death in a state of intoxication would have been, in a sense, to have turned away from the cup which his Father now held out to him.


In Matthew 27:46 it is stated that at this stage of the crucifixion Jesus cried: “My God, my God, why hast thou forsaken me?” The Christ left Jesus on the cross. The Christ the spiritual man, did not die on the cross

Jesus did died, but the fact that He was resurrected proves that He did overcome death. His body did not see corruption

What is symbolized by crucifixion on Golgotha, “The place of a skull”? The skull is the place where the carnal mind is “crossed out,” that the consciousness may awake to the newness of timeless life. Jesus (the carnal intellect) was crucified at “The place of the skull” that Christ (Truth) might become all in all.

Explain the significance of Golgotha. Golgotha (“place of the skull”) represents the domain of the carnal mind seperted from spiritual truth. Purely carnal thoughts and desires in a believer must come to an end and absolute Truth (the Christ) must possess him consciously instead.

Who were with Jesus on the cross? The crucifixion of the “two robbers” who were with Jesus they represent the removal from the mind of all thoughts of the past activities of sin or old life which the old man of the flesh who is crucified with Jesus.

Of what is the "darkness over all the land" a symbol? The three hours of "darkness over all the land" symbolize the failure of understanding that settles upon the consciousness and casts its shadow upon the mind and heart in times of great trial.

What is meant by Jesus giving up the spirit to God? The final giving up of all human ambitions and aims is involved in this surrender to God.

At the crucifixion of Jesus it was the human consciousness of this corruptible flesh that died. "Our old man was crucified with him, that the body of sin might be done away, that we should no longer be in bondage to sin."

When the thoughts of sin are crossed out, the spiritual truth and life are manifested in the consciousness. "The Spirit of him that raised up Jesus . . . shall give life also to your mortal bodies." This is pictured in the resurrection of Jesus as an angel of Yahweh descending from heaven (the ruling spiritual kingdom) and rolling away the stone from the door of the tomb.

Jesus resurrected the body that was crucified; He did this by putting into the body the true state of consciousness. "put on the new man, having been created according to God in righteousness and holiness of truth.

We can resurrect our body just as Jesus resurrected His. "Follow me." We can overcome, and make our body like the body of Jesus. We must do this. "The law of the Spirit of life in Christ Jesus made me free from the law of sin and of death." We resurrect our body by putting a new mind into it--the mind of Spirit. "Be ye transformed by the renewing of your mind." Ignorance and sin kill the body; understanding and righteousness bring it to life.

Who is Legion? Luke 8:27-35

Legion

If we turn to Luke 8: 27-35, we will read the story of a man who had severe mental disorders. He calls himself "Legion" but that is not his real name, he called himself because he had a multitude of problems.

He lived in the tombs without clothing, and was bound with chains because he was considered a danger to society. Jesus healed this man of his mental disorders in a very dramatic way, to demonstrate the power of God.

Jesus outwardly accepted the man's stataments about himself as true, in order to gain his attention and make healing possible.

The man gives his name as, "My name is Legion; for we are many." Demon possession is another form of insanity, but there is only ONE form of sanity. The name of insanity is "Legion" for it is "many." The name of sin is "Legion" for there are so many. The name of negativity is "Legion" for there is so much. But what is the name of the Gospel? What is the name of Truth? It is not "Legion" for there are not many, but only ONE!

He had often been bound with chains, but as often he "rent them asunder." The "crying out" and "cutting himself night and day with stones," this is consistent with self-harm the pain of depression that is going on in the mind when unclean or impure thoughts take possession of it. This is because of our sinful nature or sinful flesh

When asked his name the man replied, "My name is Legion; for we are many." He identified himself with the adverse states of mind that he thought of as demons, because he was powerless to control them.

From what legion of demons does a believer still have to be delivered? When he falls into a adverse state of consciousness, a believer finds himself subject to countless fears. These are demons that must be overcome before he can know the true real self of the Christ consciousness.

Is self-will an unclean spirit? It is, because it cannot be identified with the Christ consciousness, and whatever is not sanctified by the Christ consciousness is identified with sin and uncleanness.


"Then they went out to see what was done; and came to Jesus, and found the man, out of whom the demons were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid."


It is significant that when the man was under the influence of these mental problems, the people thought of them as "demons." After he was cured, they understood that he was now in his right mind.


Today, we would understand that when he was ill, he was "crazy", "nuts" or "out of his mind" We are not under the same influence of superstition, and we therefore identify the problem in more rational terms.


After Jesus commanded the spirits to come out of the man, he cried out saying: "What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not." (See verse 28-29)


This man knew better than anyone that a great miracle had been performed and Jesus must be the Son of God. He was inspired to cry out so that his healing would remain as a testimony to the power and authority of Jesus the Christ.

Jesus uses the occasion to provide two witnesses. The first witness was the man in his right mind. The second was the transfer of the mental disorders to the swine. Their resulting madness showed clearly that a miracle had taken place

The Limitations of Using the Zodiac: A Gnostic Perspective

 The Zodiac

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Job 38:32 Can you bring forth the Mazzaroth constellation in its appointed time? And as for the Ash constellation alongside its sons, can you conduct them?

Zodiac meaning: a belt of the heavens within about 8° either side of the ecliptic, including all apparent positions of the sun, moon, and most familiar planets. It is divided into twelve equal divisions or signs (Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces).

The zodiac is the name given by people of old to an imaginary band passing around the heavens, wide enough to include the circuits of the sun and the planets Mercury, Venus, Mars, Jupiter, Neptune, and Saturn. It is just a convenient method of reference to the position of the stars. Animal figures and outlines were chosen to represent these stars, and their relative position in the heavens, for animistic reasons

The Hebrew word for Zodiac is Mazzaroth or mazzalohth

“The Mazzaroth constellation.” Hebrew, Mazzarohth´; Greek, Mazouroth´ (as in 2Kings 23:5 where it is translated “constellations of the zodiac”);

The Aramaic Targum equates Mazzaroth with the mazzalohth´ of 2 Kings 23:5, “constellations of the zodiac,” or “twelve signs, or, constellations.” Some believe that the word is derived from a root meaning “engird” and that Mazzaroth refers to the zodiacal circle.

-Or, the signs of the Zodiac. The Heb. is mazzaloth, probably a variant form of mazzaroth (Job 38:32). The word is used in the Targums, and by rabbinical writers, in the sense of star, as influencing human destiny, and so fate, fortune, in the singular, and in the plural of the signs of the Zodiac (e.g., Ecclesiastes 9:3; Esther 3:7). It is, perhaps, derived from 'azar, "to gird," and means "belt," or "girdle;" or from 'azal, "to journey," and so means "stages" of the sun's course in the heavens.

The constellations or signs of the zodiac are, no doubt, intended (comp. Job 38:32, where the term מַזָּדות may be regarded as a mere variant form of the מַזָּלות of this passage). The proper meaning of the term is "mansions;" or "houses," the zodiacal signs being regarded as the "mansions of the sun" by the Babylonians (see 'Ancient Monarchies,' vol. 3. p. 419). And to all the host of heaven

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Some Gnostic traditions associated the Zodiac with the Archons, that is, the malevolent spiritual forces which rule the material realm - servants of the Demiurge:

71 Now the twelve signs of the Zodiac and the seven stars which follow them rising now in conjunction, now in opposition, . . . these, moved by the powers, show the movement of substance toward the creation of living beings and the turn of circumstances. But both the stars and the powers are of different kinds: some are beneficent, some maleficent, some right, some left, and that which is born shares in both qualities. And each of them comes into being at its own time, the dominant sign fulfilling the course of nature, partly at the beginning, partly at the end. (Extracts from the Works of Theodotus)

Then when Pistis Sophia had seen the war, she dispatched seven archangels to Sabaoth from her light. They snatched him up to the seventh heaven. They stood before him as attendants. Furthermore, she sent him three more archangels, and established the kingdom for him over everyone, so that he might dwell above the twelve gods of chaos (On the Origin of the World - The Nag Hammadi Library )

Then the twelve powers, whom I have just discussed, consented with each other. <Six> males (and) females (each) were revealed, so that there are seventy-two powers. Each one of the seventy two revealed five spiritual (powers), which (together) are the three hundred and sixty powers. The union of them all is the will. Therefore our aeon came to be as the type of Immortal Man. Time came to be as the type of First Begetter, his son. The year came to be as the type of Savior. The twelve months came to be as the type of the twelve powers. The three hundred and sixty days of the year came to be as the three hundred and sixty powers who appeared from Savior. Their hours and moments came to be as the type of the angels who came from them (the powers), who are without number (Eugnostos the Blessed)

James said, "Rabbi, are there then twelve hebdomads and not seven as there are in the scriptures?" The Lord said, "James, he who spoke concerning this scripture had a limited understanding. I, however, shall reveal to you what has come forth from him who has no number. I shall give a sign concerning their number. As for what has come forth from him who has no measure, I shall give a sign concerning their measure"

James said, "Rabbi, behold then, I have received their number. There are seventy-two measures!"

The Lord said, "These are the seventy-two heavens, which are their subordinates. These are the powers of all their might; and they were established by them; and these are they who were distributed everywhere, existing under the authority of the twelve archons. The inferior power among them brought forth for itself angels and unnumbered hosts. Him-who-is, however, has been given [...] on account of [...] Him-who-is [...] they are unnumbered. If you want to give them a number now, you will not be able to do so until you cast away from your blind thought, this bond of flesh which encircles you. And then you will reach Him-who-is. And you will no longer be James; rather rather you are the One-who-is. And all those who are unnumbered will all have been named."

25 The followers of Valentinus defined the Angel as a Logos having a message from Him who is. And, using the same terminology, they call the Aeons Logoi.He says the Apostles were substituted for the twelve signs of the Zodiac, for, as birth is directed by them, so is rebirth by the Apostles.

The twelve messengers or apostles, linked to the twelve signs of the zodiac

Twelve Number of signs of the zodiac, and so the number of cosmic authorities produced by the demiurge in the Secret Book of John. Also the number of tribes of Israel, and the number of students (disciples) and messengers (apostles) of Jesus in the early church.

The twelve cosmic authorities (Archon) correspond to the signs of the zodiac.

In a different Mandaean tradition, which parallels the gnostic Sophia myth, a female figure named Ruha initially dwells in the world of light, until she "falls" and gives birth to the lord of darkness (also known as Ur, a dragon). Together they create a host of evil beings, including the seven planets and the twelve signs of the zodiac. Although Mandaeans condemn the powers of the zodiac, they also employ elements of Babylonian astrological magic in certain texts (for example, Sfar malwashia) and rites. As in Judaism, therefore, official condemnation of magic exists side by side with the proliferation of magical texts, amulets, and practices.

The Zodiac is not the reality. Look, the star movements are divided into 12 for the reason that it is the measurement of counting in the heavens --- God's set times and seasons. In the ancient near east, they would count on the digits of a hand with that hand's thumb, three segments for each of the four fingers.
Going spiritual, what governs these is the thumb, being the moon, and the whole hand the sun, since the sun obscures all of the lights in brightness. So, you have God's hand on the earth, who He uses, in the form of the twelve tribes and the twelve apostles.

For ages man has believed that he is influenced by the stars for good or for ill, according to the planet under which he has been born, and entirely apart from his own volition. However we are now awaking to the truth of Shakespeare's declaration, "The fault . . . is not in our stars, but in ourselves, that we are underlings," and to the truth of God's own word in Genesis, to the effect that He made man in His own image and likeness, and gave him dominion. This dominion is, first of all, over himself. Thus man becomes master of his own fate and can make his life what he will. In time he will rule even the elements and the stars, consciously. 

The query, "Canst thou lead forth the Mazzaroth in their season?", means: Can you cause the sun and the planets to make their prescribed circuits, and to continue in them? Mazzaroth, meaning prognostications and referring to the signs of the zodiac, signifies metaphysically one's power to guide one's own life and to foretell the outcome of the thoughts and intents of one's own mind and heart.

The degrees in a cube of 2160 is same as a one zodiac cycle 2160 years, 12 zodiacs is around 25920 years.

Title: The Limitations of Using the Zodiac: A Gnostic Perspective

Introduction

The Zodiac, an ancient system of celestial classification based on the positions of stars and planets, has been revered and used by various cultures for centuries. However, certain Gnostic traditions caution against its use, associating it with malevolent forces that govern the material realm. This document aims to explore the reasons why we should reconsider the use of the Zodiac, particularly in light of Gnostic perspectives that emphasize the limitations and potential negative influences it may have on human understanding and spiritual growth.

Gnostic Associations with Malevolent Forces

In Gnostic traditions, the Zodiac is often linked to the Archons, spiritual entities considered servants of the Demiurge, the creator of the material world. These Archons are believed to rule over the material realm and are often seen as malevolent forces that hinder spiritual enlightenment. The association of the Zodiac with these Archons raises concerns about whether its use may inadvertently align individuals with these negative influences.

Cosmic Authorities and Their Implications

Gnostic texts such as the Nag Hammadi Library highlight the intricate relationships between cosmic authorities, the signs of the Zodiac, and spiritual powers. This complex interplay can lead to confusion and distract individuals from seeking genuine spiritual growth. Gnosticism teaches that true enlightenment comes from transcending material influences rather than aligning with cosmic forces that may hinder one's spiritual journey.

Human Dominion Over Fate

The Gnostic perspective suggests that placing too much emphasis on the Zodiac can lead to a fatalistic mindset, where individuals attribute their successes or failures solely to celestial forces. This contradicts the core Gnostic belief in human mastery over one's fate. Shakespeare's insight, "The fault ... is not in our stars, but in ourselves, that we are underlings," resonates with this idea of personal responsibility and the ability to shape one's destiny.

Misdirection from Inner Spiritual Development

Gnostic teachings encourage individuals to look inward for spiritual understanding and growth, rather than relying on external cosmic influences. The Zodiac's focus on external factors like planetary positions can divert attention from inner spiritual development. Gnosticism emphasizes direct communion with the divine source rather than seeking guidance from intermediary cosmic forces.

Potential for Superstition and Diversion

Overreliance on the Zodiac can lead to superstition and an unhealthy dependence on astrological predictions. Gnostic traditions caution against falling into such practices, as they can detract from authentic spiritual pursuits. Instead of relying on celestial signs, Gnostics advocate for cultivating self-awareness, inner wisdom, and a deeper connection with the divine.

Conclusion

While the Zodiac holds historical and cultural significance, Gnostic traditions offer a unique perspective that urges caution in its usage. The association of the Zodiac with malevolent forces and its potential to misdirect individuals from genuine spiritual growth are key considerations. Gnosticism teaches that the path to enlightenment lies in mastering one's own destiny, looking inward for guidance, and transcending external influences. As individuals seek deeper understanding and connection with the divine, Gnostic teachings invite them to reconsider the role of the Zodiac in their spiritual journey.

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