The Amēns Pistis Sophia

The Amēns Pistis Sophia

# Pistis Sophia: Unveiling the Mysteries of Amēns and Emanations

The *Pistis Sophia* is one of the most profound and enigmatic texts of Gnostic tradition, offering insight into early Christian cosmology, metaphysics, and spiritual ascent. Chapter 93, in particular, invites readers into the mysteries surrounding the twin saviors and the Amēns. These concepts, deeply symbolic, reveal the complex interplay between divine emanations and human enlightenment.

### The Significance of Amēn in Religious Traditions

The term "Amēn" resonates with rich connotations across Hebrew, Greek, and early Christian traditions. In Hebrew, *Amēn* signifies faithfulness and truth, often used to affirm divine constancy. Deuteronomy 7:9 refers to Yahweh as "the faithful God," while Isaiah 49:7 emphasizes God's unwavering reliability. For Jews, "Amēn" serves as an acronym for "El Melech Ne’eman" (Mighty, Faithful King). 

In the New Testament, *Amēn* assumes a Christological dimension. Revelation 3:14 calls Jesus "the Amen," underscoring his role as the faithful and true witness of God’s creation. The Greek term ἀμήν (*amēn*) conveys a similar affirmation of truth and trustworthiness, linking divine faithfulness with Jesus as the Logos.

### Amēn in Gnostic Cosmology

In the Gnostic tradition, the concept of Amēns takes on a multifaceted role. Certain texts, such as Justin’s *Book of Baruch*, describe Amēn as a paternal angel, one of twelve emanated by Elohim through Edem. This portrayal situates Amēn within a celestial hierarchy, alongside archangels like Michael and Gabriel. These angels are intricately connected to the spiritual cosmos, including the mysterious "five trees in Paradise," as mentioned in *The Gospel of Thomas* (Saying 19). These trees symbolize eternal truths, promising immortality to those who understand them.

The *Pistis Sophia* elevates the Amēns further, associating them with the structure of the Pleroma—the spiritual realm of divine emanations. The text describes the regions of the three Amēns and the seven Amēns, linking them to celestial and cosmic forces. For instance, the seven Amēns correspond to the seven planetary rulers or archangels, reflecting their governance over material and spiritual realms. This parallels the "seven spirits of God" in Revelation 4:5, described as lamps of fire before God's throne.

### The Twin Saviors and the Child of the Child

Another compelling aspect of Chapter 93 is the mention of the twin saviors and the mysterious "Child of the Child." These figures, though enigmatic, suggest a duality inherent in Gnostic soteriology. The twin saviors may symbolize the union of divine and human aspects, representing the spiritual ascent of the believer through gnosis. 

This theme aligns with *The Gospel of Thomas* (Saying 108), where Jesus declares, "He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him." This transformative process reflects the intimate connection between the seeker and the divine, central to Gnostic belief.

### The Five Trees and Spiritual Enlightenment

The five trees in Paradise, as mentioned in *The Gospel of Thomas* (Saying 19), hold profound significance. Their unchanging nature symbolizes eternal truths that transcend the material world. Those who "know" these trees, the text claims, will not taste death, pointing to the Gnostic promise of spiritual immortality through enlightenment.

The connection between the five trees and the Amēns is noteworthy. In the *Pistis Sophia*, these trees are associated with the emanations of the Treasury of Light, a realm of divine purity. The seven Amēns, as voices or spirits of God, serve as channels of this divine revelation, bridging the gap between the material and spiritual worlds.

### Mysteries of Emanations

The *Pistis Sophia* intricately ties the emanations of divine light to the salvation of the soul. The text describes the expansion of these emanations across regions of the Treasury of Light, guarded by saviors and angels. The twin savior, the Child of the Child, and the Amēns all play roles in this divine hierarchy, guiding the believer toward ultimate unity with the divine.

### Conclusion

Chapter 93 of the *Pistis Sophia* encapsulates the heart of Gnostic cosmology, presenting a tapestry of divine emanations, celestial beings, and spiritual truths. The Amēns, twin saviors, and enigmatic symbols like the five trees offer profound insights into the Gnostic path of enlightenment. By exploring these mysteries, the seeker embarks on a transformative journey, uncovering the divine realities that underlie existence.

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

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

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

Pistis Sophia: Unveiling the Mysteries of Amēns and Emanations

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

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

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

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

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

Hebrew 0539 אמן ‘aman aw-man’

Greek 281. ἀμήν amen [am-ane’];

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

 The Book of Baruch by Justin

When the father knowing nothing beforehand

saw that half-virgin Edem, he burned for her,

and he the father is called Elohim,

and Edem burned equally for Elohim. Their desire

drew them to a single union of love.

From this coupling the father seeded twelve angels

for himself through Edem.

The paternal angels are Michael, Amen, Baruch, Gabriel, Esaddaeus

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

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

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

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

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

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


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

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

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

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

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

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

Connecting the Dots:

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

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

Yaldabaoth a Psychological Approach

Title: Yaldabaoth: The Psychological Implications of a Mythical Figure

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

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

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

The Apocryphon of John

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

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

Title: Yaldabaoth: The Psychological Implications of a Mythical Figure

Introduction

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

Origin and Symbolism

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


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

Yaldabaoth as the Lord of the World

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

Symbolism of the Lion

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

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

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


Yaldabaoth and the Sea

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

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

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

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

Yaldabaoth vs. Yahweh

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

Conclusion

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




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

Original text 

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

Yaltabaoth

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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



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

Yaldabaoth is a personification of human nature

Yaldabaoth describes human psychological existence

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

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

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

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Silence: The Age Before the Ages – A Journey into the Unbeginning Past

 Silence: The Age Before the Ages – A Journey into the Unbeginning Past  

I. Introduction

In the vast expanse of existence, there exists a mysterious realm preceding time itself, known as Silence. Beyond the confines of creation and the ages, Silence represents the unbeginning past, an age before the ages. In this exploration, we delve into the profound significance of Silence as the primordial state that precedes the manifestation of all existence

In the Gospel of John, the opening verse holds profound mysteries that have captivated the minds of scholars and mystics throughout history. "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). This enigmatic passage speaks of the eternal existence of the Divine Word, but hidden within it lies a deeper revelation - the role of silence as the emanation of the Word.

Indeed, in the context of the biblical passages mentioned, Silence, Wisdom, and Logos are not separate persons but rather aspects or expressions of the Divine emanating from the mind of God and personified in the text. Let's further explore the significance of these aspects and their relationship to the unbeginning past, the age before the ages, and the concept of time before diving into John 1:1 and Proverbs 8.

I. Silence as the Unbeginning Past:

Silence represents the primordial state before creation, beyond the concept of time or beginning. It signifies the ineffable and unmanifested aspect of the Divine that precedes all existence. In Silence, we encounter the unbeginning past, a timeless realm where the Divine resides in profound tranquility and stillness.

II. Wisdom as the Age Before the Ages (Aeons):

In Proverbs 8, Wisdom is personified as a divine figure that exists before the foundations of the earth were laid. It represents the age before the ages, symbolizing the eternal wisdom and understanding present with the Divine from the very beginning. Wisdom is the creative principle through which the Divine brings order and purpose to creation.

III. Logos as the Divine Expression:

In the Gospel of John, the term "Logos" is used to describe the creative and divine expression of God. It signifies the Word or divine utterance through which all things were made. The Logos is the divine communication or revelation of God's wisdom and purpose to humanity, serving as the bridge between the unmanifested Divine and the manifested creation.

IV. Equivalence of Silence, Wisdom, and Logos:

While they are expressed differently in the texts, Silence, Wisdom, and Logos are equivalent expressions of the Divine emanating from God's mind. They represent different aspects of the same underlying reality, emphasizing different qualities of the Divine and their relationship to creation.

. John 1:1 and Proverbs 8:

In John 1:1, the Word (Logos) represents the eternal creative principle, while Proverbs 8 personifies Wisdom. Both passages highlight the transcendent nature of these aspects and their relationship to the unbeginning past and the age before the ages.

In conclusion, Silence, Wisdom, and Logos are not distinct persons but aspects of the Divine, emanating from the unbeginning past and the age before the ages. They represent the eternal and timeless nature of God, inviting seekers to embrace the ineffable mysteries beyond human comprehension. The personifications in the texts serve as symbolic expressions to reveal profound truths about the Divine and its relationship to creation.

II. Silence in Ancient Texts

The concept of Silence as the age before the ages finds mention in various ancient texts, reflecting its importance as a foundational principle. From biblical scriptures to Gnostic and mystical traditions, Silence is revered as the state of profound stillness and the dwelling place of the Divine.

2. There were darkness and silence before the world was, and the silence spake, and the darkness became visible. And then was thy name created, even at the drawing together of that which was stretched out, whereof the upper was called heaven and the lower was called earth (Biblical Antiquities of Philo or Pseuo philo chapter 60)

2 Baruch 3:7 Or shall the world return to its nature of aforetime, and the age revert to primeval silence (2 Baruch 3:7)

III. Silence and the Unmanifested Divine

Silence stands as the essence of the unmanifested Divine, beyond human comprehension and language. It represents the unfathomable depths of the Divine Source, veiled from the human gaze, inviting seekers to embrace humility and reverence in the face of the sacred unknown.

IV. Silence as the Source of Creation

Before the ages began their cosmic dance, Silence existed as the fertile ground from which all creation emanated. The unbeginning past serves as the womb of existence, nurturing the potentiality of all that is to come.

V. Silence in Mystical Thought

In mystical traditions, Silence is considered the key to unlocking profound truths. Through meditation, contemplation, and inner stillness, seekers access the age before the ages and experience direct communion with the Divine.

VI. Silence as the Aeon in Valentinian Thought

In the Valentinian cosmology, Silence is personified as an Aeon, representing an emanation from the unmanifested Divine. Paired with Bythos (the Depth), Silence symbolizes the creative power of the Divine Feminine, the eternal mother of all Aeons.

In Valentinian thought, the Aeons are divine emanations or attributes that proceed from the unmanifested and ineffable Divine Source, often referred to as the "Bythos" or "Depth." Each Aeon represents a distinct aspect or quality of the Divine and together form the Pleroma, the spiritual realm of fullness and completeness. Within this Pleroma, Silence holds a significant place as one of the primordial Aeons, often considered the youngest of the Aeons and the eternal mother of all others

Silence, known as "Sige" in Greek, personifies the ineffable and incomprehensible nature of the Divine. She embodies the mysterious and profound silence that lies beyond all words and concepts, representing the unmanifested potential from which all creation springs. Sige is associated with the feminine principle and is often depicted as the partner or syzygy of Bythos, representing the dynamic interplay of the masculine and feminine aspects of the Divine.

As the Aeon of Silence, she symbolizes the pre-creative state, the unbeginning past, and the age before the ages. Within Valentinian cosmology, Silence is the veiled and hidden aspect of the Divine that contains the potential for all subsequent emanations. She is the primordial state of tranquility and self-awareness, dwelling in the Monad or the One, where the Divine rests before the process of emanation begins.

Sige's role as the mother of all Aeons highlights her importance as the source of creative power within the Pleroma. While the other Aeons emanate from the union of Bythos and Sige, she remains in the state of silence and mystery, keeping the inexpressible and incomprehensible hidden within her essence.

In Valentinian thought, the pairing of Silence with Bythos reflects the unity of opposites and the androgynous nature of the Divine. Bythos, as the Depth, represents the unfathomable and infinite aspect of the Divine, while Sige embodies the quiet and receptive aspect, representing the container for all creative potential.

The Valentinian cosmology encourages seekers to recognize the role of Silence within themselves, as they, too, possess the divine spark or seed – a fragment of the divine light from the Pleroma. The journey towards the eternal now and spiritual awakening involves recognizing and connecting with this divine spark within, aligning oneself with the ineffable Silence, and realizing one's unity with the eternal Divine Source.

In summary, Silence as the Aeon in Valentinian thought personifies the ineffable and pre-creative state of the Divine. She is the eternal mother of all Aeons, embodying the profound silence and creative potential from which all existence arises. The pairing of Silence with Bythos represents the unity of opposites and the androgynous nature of the Divine, reflecting the dynamic interplay of the masculine and feminine principles. Recognizing the divine spark within and aligning with the primordial Silence allows individuals to embrace the eternal now and experience the presence of the Divine in the present moment.

VII. The Eternal Now: Silence Beyond Time

Silence transcends the limitations of linear time, existing in the eternal now. The unbeginning past and the unending future converge in the boundless realm of Silence, where past, present, and future coexist as one.

Silence, as the age before the ages, transcends the linear concept of time and exists in the eternal now. It invites individuals to move beyond the constraints of past and future, accessing the timeless realm where the Divine resides.

The age before the ages and the unbeginning past exist beyond linear time, inviting individuals to embrace the eternal now. By transcending the constraints of past and future, seekers can connect with the timeless realm of Silence, experiencing the presence of the Divine in the present moment

Beyond linear time lies a realm of existence that defies the constraints of past, present, and future – the age before the ages and the unbeginning past. In this realm, known as the eternal now, the concept of time as we know it loses its grip, and individuals are invited to embrace the profound reality of the present moment. This timeless realm is symbolized by Silence, representing the primordial state before creation, where the Divine resides in profound tranquility and stillness.

Embracing the eternal now is a journey that calls upon seekers to transcend the limitations of temporal existence and connect with the timeless aspect of reality. It is an invitation to experience the Divine in its pure essence, unbound by the linear progression of time. Here are some key insights into the significance of embracing the eternal now:

Liberation from the Illusion of Time: In the realm of the eternal now, the illusion of past and future dissolves. Seekers are freed from the burden of regrets and anxieties about what has happened or what is yet to come. They can fully immerse themselves in the present moment, where the Divine's presence is most palpable.

Connection with Divine Presence: By dwelling in the eternal now, individuals can experience a deeper connection with the Divine. They recognize that the Divine is not confined to a particular moment in history but is eternally present, available to be experienced in the here and now.

Accessing the Wisdom of Silence: Silence, the unbeginning past, holds the secrets of divine wisdom. By entering the stillness within, seekers can access profound insights and revelations that transcend ordinary human understanding. In the silence, the age before the ages speaks volumes, and seekers can listen to the whispers of the Divine.

Transcendence of Duality: In the eternal now, the polarities of existence, such as birth and death, light and darkness, and beginning and end, lose their significance. Seekers realize that all of existence is interconnected and unified in the eternal presence of the Divine.

Living in Alignment with the Divine Plan: Embracing the eternal now allows individuals to align their lives with the Divine plan. Rather than being driven by the past or fearful of the future, seekers become attuned to the guidance and inspiration that emanate from the timeless realm.

Cultivating Mindfulness: Practicing mindfulness is a powerful way to enter the eternal now. By being fully present in each moment, individuals can engage with life authentically and experience the richness of the Divine's presence in the unfolding of every experience.

Embracing the Mystery: The eternal now is a realm of profound mystery, beyond the grasp of human intellect. Embracing this mystery with humility and awe opens the door to a deeper communion with the Divine and a greater appreciation for the vastness of existence.

Liberation from Linear Progression: The concept of linear time often limits individuals to a sense of continuous progress and achievement. Embracing the eternal now allows one to release the need for constant striving and instead find contentment in the infinite richness of the present moment.

In summary, the age before the ages and the unbeginning past beckon us to embrace the eternal now – a timeless realm beyond linear time. In this realm, Silence reveals its profound wisdom, and the presence of the Divine is experienced most intimately. By entering the eternal now, seekers can liberate themselves from the illusion of time, connect deeply with the Divine, and live in harmony with the unfolding mystery of existence. It is an invitation to dwell in the ineffable majesty of the present moment, where the age before the ages and the unbeginning past reveal their eternal truths.

The quest for spiritual awakening and connection with the eternal realm, such as the Pleroma, does not necessarily involve physical death or the concept of an immortal soul. Instead, it is about deepening your spiritual understanding and transcending the limitations of the material world while living in the present moment. Here are some steps you can take to cultivate a deeper spiritual connection and experience the eternal now:

VIII. Seeking the Unbeginning Past

In the journey to explore the age before the ages, seekers strive to transcend the confines of temporal reality. Through inner contemplation and spiritual practices, they seek to attune themselves to the vibrations of Silence and access its timeless wisdom.

IX. Embracing Silence in Everyday Life

While the unbeginning past may seem elusive, the essence of Silence can be integrated into everyday life. Embracing moments of stillness, engaging in mindful awareness, and surrendering to the ineffable can lead to a deeper connection with the unmanifested

X. Silence and the Divine Mystery

Silence, as the source of all ages and the unbeginning past, reminds humanity of the profound mystery inherent in existence. Rather than seeking to unravel every enigma, embracing the mystery of Silence can foster a sense of awe and reverence for the Divine.

XI. Conclusion

In conclusion, Silence stands as the age before the ages, the time before time, and the unbeginning past. As seekers delve into its depths, they encounter the unmanifested Divine and the eternal now. Embracing Silence in both spiritual practice and daily life, they unveil the mysteries of creation and the profound interconnectedness of all existence. The age before the ages beckons those who seek to journey beyond time and connect with the unbeginning past, where the seeds of eternity are sown