the One who is the existing one

Jesus said, "[If] those who lead you [say to you, 'See], the kingdom is in the sky,' then the birds of the sky [will precede you. If they say that] it is under the earth, then the fish of the sea [will enter it, preceding] you. And, the [kingdom of God] is inside of you, [and it is outside of you. Whoever] knows [himself] will discover this. [And when you] come to know yourselves, [you will realize that] you are [sons] of the [living] father. [But if you] will [not] know yourselves, [you dwell] in [poverty] and it is you who are that poverty."



Exodus 3:14

3:14 2532καιAnd2036-3588-2316είπεν ο θεόςGod said4314προςto*ΜωυσήνMoses,1473εγώI1510.2.1ειμιam3588οthe one1510.6ωνbeing.2532καιAnd2036είπενhe said,3779ούτωςThus2046ερείςyou shall say3588τοιςto the5207υιοίςsons*Ισραήλof Israel,3588οThe one1510.6ωνbeing649απέσταλκέhas sent1473μεme4314προςto1473υμάςyou.






Compare Exodus 3:14 in other Bible versions

The one who truly knows himself can say I am that I am and he will know the One who is the existing one
#

The one who truly knows himself is the one who says "I am that which becomes I"

Isn't it truly magnificient that God himself says "Eheieh" (I am becoming).This understood alone can unlock Gnosis to one.

Certainly! Here is a 600-word document that explores the connection between the Gospel of Thomas, Exodus 3:14, and the concept of divine self-knowledge as a path to Gnosis:

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**The Divine Revelation of Self-Knowledge: A Journey through the Gospel of Thomas and Exodus 3:14**


The search for spiritual truth and the nature of divine presence has been a central quest in religious and mystical traditions throughout history. Among the many texts that delve into these profound questions are the Gospel of Thomas and the biblical passage Exodus 3:14. Both texts, though originating from different contexts, converge on a powerful theme: the recognition of the divine within oneself as a path to Gnosis—true knowledge of the divine.


In the Gospel of Thomas, a collection of sayings attributed to Jesus, one of the most enigmatic and profound teachings speaks directly to the nature of the Kingdom of God and its connection to self-knowledge. Jesus is recorded as saying, "If those who lead you say to you, 'See, the kingdom is in the sky,' then the birds of the sky will precede you. If they say that it is under the earth, then the fish of the sea will enter it, preceding you. And the kingdom of God is inside of you, and it is outside of you. Whoever knows himself will discover this. And when you come to know yourselves, you will realize that you are sons of the living father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty."


This passage reveals a mystical understanding of the divine, where the Kingdom of God is not confined to any external location—whether in the sky, under the earth, or any other place. Instead, it is a reality that permeates both the inner and outer worlds. The key to discovering this kingdom lies in self-knowledge. To know oneself is to recognize one's true nature as a child of the living Father, a being intimately connected with the divine source. The absence of this self-awareness is described as dwelling in poverty, a spiritual impoverishment that comes from being disconnected from the divine reality within.


This teaching resonates deeply with the message of Exodus 3:14, where God reveals Himself to Moses in the burning bush. When Moses asks God for His name, God responds with the phrase "I AM WHO I AM" (in Hebrew, "Ehyeh Asher Ehyeh"). This phrase is often translated as "I Am That I Am" or "I Am Who I Am," but it can also be understood as "I Am That Which Becomes I." This declaration is a profound statement of God's eternal and self-sustaining existence, but it also holds a deeper significance when viewed in the context of self-knowledge.


The phrase "Ehyeh Asher Ehyeh" can be seen as an invitation to recognize the divine nature of existence itself. God is not a distant, static being, but one who is dynamic, ever-becoming, and present within all of creation. When one truly knows oneself, they come to the realization that they, too, are part of this divine process of becoming. To say "I am that which becomes I" is to acknowledge one's participation in the divine life, the ongoing creation and sustenance of existence.


This understanding of God's name as "Ehyeh" (I am becoming) aligns with the Gospel of Thomas' emphasis on self-knowledge as the path to recognizing one's divine nature. Just as God reveals Himself as the one who is eternally becoming, so too does the seeker, through deep self-knowledge, come to understand their own role in the divine process. This is the essence of Gnosis—a transformative knowledge that leads to an intimate union with the divine.


The connection between these two texts highlights a profound spiritual truth: the path to knowing God is intimately tied to knowing oneself. By recognizing the divine presence within, one can move beyond the limitations of the material world and enter into the fullness of the Kingdom of God. This journey of self-discovery is not just an intellectual exercise, but a transformative process that awakens the soul to its true nature as a child of the living Father.


In conclusion, the teachings of the Gospel of Thomas and the revelation of God in Exodus 3:14 offer a powerful message for those on the spiritual path. The recognition of "Ehyeh" as both the name of God and the essence of our own becoming opens the door to Gnosis—a deep, experiential knowledge of the divine that transcends mere belief and leads to true spiritual awakening.


---

This document integrates the themes of self-knowledge, divine presence, and spiritual awakening as reflected in both the Gospel of Thomas and Exodus 3:14, offering a rich perspective on the nature of Gnosis.

The Elohim Handle all the Personal Appearances

The Elohim Handle all the Personal Appearances

### Understanding the Role of Elohim in Biblical Appearances

The Bible presents a complex understanding of how God interacts with humanity, particularly through His messengers, known as Elohim. The term "Elohim" is often misunderstood, leading to confusion about who exactly is being seen and spoken to in various biblical narratives. This concept is deeply intertwined with the transcendence of God, who is described as "invisible" in 1 Timothy 1:17. Despite this, there are numerous accounts in the Bible where individuals are said to have seen God or spoken with Him face to face. A closer examination of these accounts reveals that it is not God Himself who appears, but rather His representatives, the Elohim.

### The Transcendence of God

God's transcendence is a fundamental aspect of His nature. In 1 Timothy 1:17, He is referred to as the "invisible" God, highlighting His existence beyond the physical realm. This characteristic of God has been the subject of much debate, especially among those who point to passages like Exodus 33:11, where Moses is said to have spoken to God "face to face." Critics of the Bible often use such verses to claim a contradiction, arguing that if God is invisible, how could anyone have seen Him?

The answer lies in understanding the role of Elohim. In the Bible, "Elohim" is a term that translates to "powerful ones" and is used to describe divine beings or angels who act on God's behalf. These beings are spirit-embodiments of God’s power, functioning as His agents in the world. They are the ones who handle personal appearances and interactions with humanity.

### The Role of Elohim as God’s Messengers

The notion that Elohim serve as God’s representatives is supported by numerous scriptures. For example, in Acts 7:35, Stephen refers to Moses' encounter with the burning bush, which was mediated by an angel, not God Himself. Similarly, in Exodus 23:20-21, God promises to send an angel before the Israelites, instructing them to obey this angel's voice because God's name is in him. This indicates that the angel carries God's authority and can act on His behalf.

The concept that an angel could embody the presence and authority of God is evident throughout Scripture. For example, in Genesis 32:30, Jacob declares, "I have seen God face to face," yet Hosea 12:3-5 clarifies that this encounter was with an angel. Similarly, Abraham's conversations with God in Genesis 18 and 19 are, upon closer inspection, interactions with angels who appeared in human form. This aligns with John 1:18, which asserts, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him." This passage reiterates the idea that the ultimate revelation of God is through His Son, Jesus Christ, not through direct human encounters with God Himself..

### The Unseen God and the Seen Elohim

John 1:18 states, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him." This verse underscores the idea that God Himself has never been seen by any human being. Instead, it is through Elohim that God’s presence is made known to humanity. These powerful beings carry out God’s will, appearing in various forms to guide, instruct, and sometimes even challenge those they encounter.

The Elohim are responsible for executing God’s plan on Earth, from creation to the ongoing interactions with humanity. It was Elohim who declared, "Let us make man in our image," as stated in Genesis. They were also the ones who appeared to the patriarchs, prophets, and kings throughout biblical history.

### Misinterpretations and Human Perception

Despite the clear distinction in scripture, human perception often muddles the understanding of these divine encounters. People tend to see and interpret events based on their beliefs and desires. A person who is not grounded in the truth may misinterpret the appearance of an Elohim as something else entirely, perhaps even as an extraterrestrial being. This speaks to the broader issue of how human perception can be influenced by preconceptions and misinformation.

Ultimately, the Bible teaches that while God is the singular source of all creation, He operates through a multitude of agents—Elohim—who manifest His power and will. These beings are the ones who engage with humanity, serving as the tangible representatives of the otherwise invisible and transcendent God. Understanding this distinction is crucial for a deeper appreciation of the biblical narratives and the nature of divine encounters.

Transcendence

God is called "invisible" in 1Tim 1:17. Much sport has been made of the Bible by shallow men who claim to see a contradiction in this. They read such passages as Exo 33:11 to prove that Moses saw God (Elohim or Angel) face to face, but they neglect other passages like Acts 7:35, which show that the angels were God's messengers to communicate with man: "Behold, I send an Angel before thee... Beware of him, and obey his voice... for My name is in him" (Exo 23:20,21). 

God could direct one of His angels so that the angel became in effect God. Cp, for example, Gen 32:30 with Hos 12:3-5. Abraham was said to have talked to God, but a careful look at Gen 18:1,2; 19:1 shows that he dealt only with angels. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him" (John 1:18). 

Elohim

Elohim stands for “powerful ones.” It was often translated by the English non-word “God.” It isn’t that far from being true, though, for it was Elohim who manipulated the planet and placed humans on it. It was Elohim who said 'Let us form the human in our own image.' It was Elohim who appeared to Abraham, Isaac, Jacob, Moses, Isaiah, Ezekiel, David, and Josiah, to name a few. EL (the Deity) has never been seen by anyone.

The Elohim handle all the personal appearances. We know this because Scripture clearly teaches that all creation was produced from One Power (out of and through which are all things) but this One Power operates by way of a multitude of agents (Elohim) who are spirit-embodiments of its power. “But what if some poor human sees Elohim going about El’s business and he thinks they are something else ... like men from Mars?” Beg pardon?

If humans become what they eat is it odd to think humans see what they want to see and think what they want to think? A person who eats, sees, and believes things that aren’t true and proper is bound to have problems somewhere along the line. Tough, isn’t it?

The Pleroma is Corporeal: A Valentinian Perspective

 10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

### A Systematic Analysis of a Valentinian Gnostic Fragment

The provided Valentinian Gnostic fragment offers a profound exploration of the nature of spiritual beings and the divine realm, particularly emphasizing the concept of corporeality within the Pleroma. This systematic analysis will closely examine the text word by word to extract its theological implications and clarify the Valentinian understanding of divine forms.

**“But not even the world of spirit and of intellect, nor the archangels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal…”**

The opening of the text makes a crucial assertion: even in the highest realms of spirit and intellect, and among the most exalted beings such as the archangels and the First-Created, there is no lack of shape, form, or corporeality. This statement challenges the common assumption that spiritual entities or realms are formless or abstract. It explicitly denies the notion that these divine beings exist without a figure or body, emphasizing that even “he himself,” likely referring to a supreme divine figure (potentially the Only-Begotten or the Son), possesses form and corporeality.

**“…but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them.”**

This passage further develops the idea by specifying that the shape and body of the supreme being correspond to his preeminence. This implies a direct relationship between the status of a spiritual being and its form. The higher the being in the spiritual hierarchy, the more refined and exalted its form and body. This principle is not limited to the supreme being but extends to the First-Created as well, who possess bodies that reflect their superior position over other subordinate beings. The notion of preeminence linked to corporeality suggests that form and body are not merely incidental but integral to the nature of spiritual beings.

**“For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world.”**

This line reinforces the earlier statements by asserting that everything that has come into existence possesses form and body. The phrase “not unsubstantial” is particularly significant because it affirms the tangible reality of all created beings, even if their corporeality is of a different order than that found in the natural world. The distinction “though unlike the bodies in this world” acknowledges that while the bodies of spiritual beings differ from physical bodies, they are nonetheless substantial and real within their own context.

**“Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father…”**

Here, the text contrasts the differentiated, gendered bodies of the natural world with the pure, sovereign form of the Only-Begotten in the spiritual realm. The Only-Begotten is described as having a form that is “exceedingly pure” and directly connected to the power of the Father. This indicates a form of corporeality that is both transcendent and intimately linked to divine authority and nature. The distinction between earthly and divine bodies is emphasized, yet the corporeality of the Only-Begotten is clearly affirmed.

**“…and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity.”**

The First-Created beings, though individually distinct and definable, share a unified state that reflects their equality and similarity. This suggests that while these beings are numerous and distinct in their forms, their corporeality does not introduce hierarchy or division among them. Instead, their forms reflect a harmonious and equal state, further illustrating the distinct nature of corporeality in the Pleroma.

**“For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son.”**

This passage likely refers to a group of seven exalted beings within the Pleroma, who exist in a state of perfection from the moment of their creation. The absence of inferiority or superiority among them further emphasizes the equality and unity in their forms and states. Their perfection implies a completeness in their corporeal existence, with no need for change or advancement, highlighting the static and eternal nature of their being.

**“And he is said to be ‘inapproachable Light’ as ‘Only-Begotten,’ and ‘First-Born,’ ‘the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,’ – and such a one shall not be found either among the First-Created or among men, – but they ‘always behold the face of the Father’ and the face of the Father is the Son, through whom the Father is known.”**

This section draws attention to the unique and exalted status of the Only-Begotten, who is associated with “inapproachable Light” and described as the “First-Born.” This being is beyond ordinary perception, yet is not formless or abstract. The Only-Begotten serves as the means through which the Father is known, emphasizing a tangible connection between the divine realms and corporeal forms.

**“Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.”**

The final lines assert that to see and to be seen requires form and corporeality. This reinforces the entire argument that even in the divine realm, form is necessary for interaction and perception. The “eye of the mind” refers to spiritual perception, which recognizes the corporeal forms in the Pleroma not through physical senses, but through a higher, intellectual faculty provided by the Father.

**Conclusion**

This systematic analysis of the Valentinian Gnostic fragment reveals a coherent and deliberate argument for the corporeality of the Pleroma and its inhabitants. The text systematically dismantles any notion of formlessness in the divine realm, asserting that even the highest spiritual beings possess tangible, substantial forms, though of a transcendent nature. This understanding of corporeality is central to the Valentinian vision of the Pleroma, where divine beings exist in perfect, incorruptible bodies that reflect their exalted status and eternal nature.

# The Pleroma is Corporeal: A Valentinian Perspective

### The Pleroma is Corporeal: A Valentinian Perspective

In the Valentinian Gnostic tradition, the concept of the Pleroma is often associated with the fullness of divine presence and the highest realm of spiritual existence. Contrary to interpretations that view the Pleroma as purely formless or immaterial, the text from which we draw our insights emphasizes a corporeal understanding of this divine fullness. To assert that the Pleroma is corporeal is to recognize it as having tangible, incorruptible, and substantial qualities, even if these qualities differ fundamentally from the physical bodies of the natural world.

The text explicitly counters the notion that the Pleroma, or any entities within it, are shapeless, formless, or devoid of body. It notes that neither the world of spirits and intellects, nor the archangels and First-Created beings, are without form or shape. This assertion directly challenges the idea that the divine or the Pleroma operates on a completely non-corporeal plane. Instead, it affirms that even the highest spiritual entities possess forms and bodies that reflect their elevated status.

The passage highlights that the Only-Begotten, who stands at the pinnacle of spiritual hierarchy, is not an abstract or formless entity but rather has a distinct form and nature. This form is described as exceedingly pure and sovereign, implying that it is tangible within the context of the divine realm. Similarly, the First-Created beings, despite being numerically distinct, share a unity and similarity in their forms. This uniformity suggests that their corporeality, although different from earthly forms, is consistent and defined.

The term “corporeal,” in this context, does refer to the conventional physicality experienced in the , incorruptible form of existence. The Pleroma’s corporeality is thus not subject to decay or imperfection, distinguishing it from the transient nature of worldly entities. The text reinforces that the entities within the Pleroma have their own forms, which are intrinsically linked to their preeminence and divine nature. 

Furthermore, the description of the Pleroma as “inapproachable Light” and the Only-Begotten as the embodiment of this light emphasizes the tangible yet transcendent nature of this divine realm. The “eye of the mind” mentioned in the text refers to an intuitive, spiritual perception that grasps the tangible essence of the Pleroma, beyond the sensory experiences of the natural world. This perception does not negate corporeality but rather acknowledges a different modality of presence and form.

It is crucial to note that the Pleroma’s corporeality, as described, is fundamentally different from the physical bodies encountered in the natural world. The incorruptibility and purity of the Pleroma's form signify a higher order of existence that remains unaffected by decay or imperfection. While the natural world is characterized by temporal and changeable physical forms, the corporeal nature of the Pleroma is marked by its eternal and unblemished quality.

In summary, the Valentinian perspective on the Pleroma asserts that it possesses a corporeal quality that is distinct from, yet fundamentally real. This corporeality is not about physical substance as understood in the natural world but refers to an incorruptible, eternal form that reflects the divine fullness and sovereignty. The entities within the Pleroma, including the Only-Begotten and the First-Created, are described as having defined and substantial forms, aligning with the notion that the divine realm is not formless or abstract but tangibly corporeal in its own transcendent way.

Read the text online http://www.gnosis.org/library/excr.htm

Corporeal Conceptions in Valentinian Thought: An Analysis of "Summer Harvest: A Psalm by Valentinus"

 Summer Harvest: A Psalm By Valentinus

In the spirit I see all suspended,

In the spirit I know everything held:

The flesh (Matter) hanging from the soul (Demiurge)

The soul held aloft by the air

The air (Logos) suspended from the ether (Pleroma)

Fruits manifest themselves out of the Depth

A child emerges from the womb

### Corporeal Conceptions in Valentinian Thought: An Analysis of "Summer Harvest: A Psalm by Valentinus"

Valentinian Gnosticism presents a rich and intricate cosmology that blends corporeal metaphors with spiritual realities. In “Summer Harvest: A Psalm by Valentinus,” the corporeal nature of the divine and cosmic realms is vividly illustrated through symbolic language. The psalm outlines a hierarchical structure of the universe that mirrors the corporeal dimensions of matter, soul, air, and ether, reflecting a view where even the highest spiritual realms possess a form of corporeality.

*### The Corporeal Nature of the Pleroma in "Summer Harvest: A Psalm by Valentinus"

The psalm "Summer Harvest" by Valentinus offers a poetic and profound insight into the nature of the divine Pleroma, illustrating its corporeal aspects through a rich tapestry of metaphors and symbolic relationships. By examining the imagery and relationships described in the psalm, we can discern how the Pleroma is presented as a tangible and corporeal reality, distinct from mere abstract or intangible concepts.

**1. The Structural Hierarchy of the Divine**

The psalm begins with a vision of all things suspended, indicating a structured and interrelated divine order: 

"In the spirit I see all suspended,  

In the spirit I know everything held."

This imagery sets the stage for understanding the Pleroma's corporeal nature. The act of suspension suggests a physical relationship between various elements, each supporting and held by the other. This depiction aligns with the concept of the Pleroma being a structured, tangible realm where entities are not merely abstract ideas but have a physical-like interaction with each other.

**2. The Relationship Between Flesh and Soul**

The psalm describes the relationship between the flesh and the soul:

"The flesh (Matter) hanging from the soul (Demiurge)  

The soul held aloft by the air."

Here, the "flesh" and "soul" are presented in a physical hierarchy. The flesh, representing the lower aspects of existence, is described as "hanging" from the soul. This imagery suggests a tangible connection where the soul supports and maintains the flesh. The soul, in turn, is supported by the air, further indicating a physical chain of existence and support. This hierarchical structure implies that the Pleroma, by extension, includes and transcends these physical relationships, embodying a tangible reality.

**3. The Air as the Logos and Its Connection to the Ether**

The psalm continues:

"The air (Logos) suspended from the ether (Pleroma)."

In this line, the air, identified with the Logos, is described as being suspended from the ether, which represents the Pleroma. The use of "suspended" implies a physical and relational connection between the air and the ether. The Pleroma, therefore, is not just a concept but a tangible realm from which the Logos and other elements derive their existence. The corporeal nature of the Pleroma is highlighted by its role as the foundational support for other elements within this divine hierarchy.

**4. The Manifestation of Fruits and the Emergence of a Child**

The psalm concludes with imagery of growth and emergence:

"Fruits manifest themselves out of the Depth  

A child emerges from the womb."

These lines use physical metaphors to describe the divine process. Fruits emerging from the Depth signify the tangible results of the Pleroma’s influence, while the birth of a child from the womb represents the physical manifestation of divine creation. The use of such imagery reinforces the idea that the Pleroma is corporeal, as it produces tangible outcomes and supports the natural processes of existence. The Pleroma’s role in generating and sustaining life aligns with the concept of it being a physical, tangible reality.

**5. The Pleroma as a Corporeal Entity**

Throughout the psalm, the Pleroma is depicted through physical metaphors and relational imagery that suggest a tangible, corporeal quality. The physical support structures, such as the air supporting the soul and the ether supporting the Logos, underscore the idea that the Pleroma is not merely a conceptual or abstract realm but a substantial and active presence within the divine order.

The Pleroma’s corporeality is further emphasized by its role in the natural world, influencing and sustaining various elements and processes. This tangible aspect of the Pleroma reflects its profound impact on both the divine and natural realms, affirming its status as a physical, corporeal reality.

In summary, "Summer Harvest: A Psalm by Valentinus" presents the Pleroma as a tangible, physical entity through its structured relationships and manifestations. The corporeal nature of the Pleroma is depicted through hierarchical support systems, physical metaphors of growth, and the tangible outcomes of divine processes. This portrayal underscores the Pleroma’s role as a foundational and substantial aspect of the divine realm, bridging the abstract and the tangible in the cosmic order..

The Corporeal Nature of the Pleroma in the Tripartite Tractate

 ### The Corporeal Nature of the Pleroma: Insights from the Tripartite Tractate

### The Corporeal Nature of the Pleroma in the Tripartite Tractate

In the *Tripartite Tractate*, the understanding of the divine Pleroma encompasses a nuanced view of corporeality, extending beyond simple physicality. This treatise delves into the nature of the Father, the Son, and the role of the Demiurge, framing the divine interactions in a manner that reveals the corporeal nature of the Pleroma.

**1. The Father’s Transcendence and Form:**

The *Tripartite Tractate* describes the Father as the "unbegotten one" who is beyond all comprehension and perception. He is characterized as "incomprehensible," "unknowable," "invisible," "ineffable," and "untouchable." Despite these attributes, the text asserts that the Father knows Himself completely, including His form and greatness. This self-knowledge suggests that the Father has a form, even though it is beyond human understanding and not perceived in the conventional senses. This notion implies that the divine form is not formless or abstract but exists in a tangible and real sense at a level above ordinary perception.

**2. The Son as the Form of the Formless:**

The Son is described as "the form of the formless," "the body of the bodiless," and "the face of the invisible." This language indicates that while the Father is beyond direct perception and description, the Son embodies these divine attributes in a way that makes them accessible and comprehensible to creation. The Son represents the Father's form and presence, effectively becoming the tangible expression of the otherwise intangible divine nature.

**3. The Demiurge’s Role and Corporeality:**

In the *Tripartite Tractate*, the Demiurge is depicted as an entity with a significant role in the divine hierarchy. The Demiurge is described as being used by the Logos as a "hand" and "mouth" to interact with and shape the lower realms. This characterization implies that the Demiurge, while subordinate to higher divine principles, operates with a form and function that allow interaction with the natural world. The Demiurge acts as a mediator, embodying the divine will and facilitating its expression in a corporeal manner.

**4. The Concept of Corporeality in the Divine Hierarchy:**

The corporeal nature of the Pleroma, as described in the *Tripartite Tractate*, suggests that divine entities, including the Father and the Son, possess a form that is not merely abstract but has tangible, perceivable qualities within the context of their respective realms. The Pleroma is portrayed as having a structured and substantial reality, even if it transcends the ordinary physical experiences of the natural world. The divine forms are integral to the functioning and interaction of the higher spiritual realms, extending downwards through the hierarchy from the Father to the Demiurge and the archons.

**5. Divine Interaction and the Body Politic:**

The text also reflects the idea of a "body politic" or a divine corporation where different levels of divine entities interact and function together. The Logos uses the Demiurge as a means to effect change and administer order within the lower realms. This organizational structure implies that the Pleroma’s corporeal nature allows for a complex interaction of divine and semi-divine beings, each with specific roles and forms contributing to the overall divine operation.

In summary, the *Tripartite Tractate* presents the Pleroma as possessing a corporeal nature that is both tangible and structured, despite being beyond the direct perception of the natural world. The Father, Son, and Demiurge all participate in this corporeal dimension, with each playing a distinct role in the divine hierarchy and its interaction with the lower realms. This understanding emphasizes that the divine realm, while transcendent, is also deeply structured and manifest in ways that enable interaction across different levels of existence.

The Corporeal Nature of the Pleroma in the Gospel of Truth

 The Gospel of Truth 

When he had appeared, instructing them about the Father, the incomprehensible one, when he had breathed into them what is in the thought, doing his will, when many had received the light, they turned to him. For the material ones were strangers, and did not see his likeness, and had not known him. For he came by means of fleshly form, while nothing blocked his course, because incorruptibility is irresistible, since he, again, spoke new things, still speaking about what is in the heart of the Father, having brought forth the flawless Word.

When light had spoken through his mouth, as well as his voice, which gave birth to life, he gave them thought and understanding, and mercy and salvation, and the powerful spirit from the infiniteness and the sweetness of the Father. 

Therefore, all the emanations of the Father are pleromas, and the root of all his emanations is in the one who made them all grow up in himself. He assigned them their destinies. Each one, then, is manifest, in order that through their own thought <...>. For the place to which they send their thought, that place, their root, is what takes them up in all the heights, to the Father. They possess his head, which is rest for them, and they are supported, approaching him, as though to say that they have participated in his face by means of kisses. But they do not become manifest in this way, for they are not themselves exalted; (yet) neither did they lack the glory of the Father, nor did they think of him as small, nor that he is harsh, nor that he is wrathful, but (rather that) he is a being without evil, imperturbable, sweet, knowing all spaces before they have come into existence, and he had no need to be instructed. 

### The Corporeal Nature of the Pleroma in the Gospel of Truth

The *Gospel of Truth*, a significant Gnostic text, offers an intricate portrayal of the divine realm, specifically the nature of the Pleroma and its relationship with the natural world. The text emphasizes the tangible, corporeal aspects of the Pleroma, which stands in contrast to the purely abstract or intangible divine conceptions often found in other religious traditions. Here, we explore the corporeal nature of the Pleroma as depicted in the *Gospel of Truth*, focusing on its manifestations and the implications for understanding the divine.

**1. The Appearance of the Divine:**

In the *Gospel of Truth*, the divine emanation is described as having appeared in a form accessible to the natural world, though not constrained by it. The text notes, “When he had appeared, instructing them about the Father, the incomprehensible one,” indicating that while the divine instruction was delivered in a form comprehensible to humanity, the true essence of the Father remains beyond full human grasp. This form was not merely symbolic but was a tangible expression of the divine, suggesting that the Pleroma, though transcendent, can manifest in ways that interact with the natural world.

**2. The Incorruptibility and Form of the Divine:**

The *Gospel of Truth* asserts that the divine form is incorruptible and irresistible: “For he came by means of fleshly form, while nothing blocked his course, because incorruptibility is irresistible.” This statement highlights that the divine, though appearing in a form that engages with the natural world, maintains its intrinsic incorruptibility. The term “fleshly form” suggests that the divine manifestation had a tangible, physical quality that could be perceived and interacted with in the natural world. This corporeal aspect of the divine does not diminish its transcendence but rather affirms its ability to manifest within physical reality.

**3. The Emanations of the Father:**

The text further describes that “all the emanations of the Father are pleromas,” which signifies that these emanations possess a tangible presence within the divine structure. The Pleroma is depicted as encompassing all divine emanations, which are fully integrated and manifest within this divine totality. These emanations, while part of the divine whole, retain their distinctness and contribute to the overall corporeal nature of the Pleroma. The statement that the Pleroma has a corporeal quality aligns with the idea that the divine can be both transcendent and physically manifest.

**4. The Relationship Between Emanations and the Divine:**

The text explains that each emanation has its own destiny and is connected to the Father through their thought and presence: “He assigned them their destinies. Each one, then, is manifest, in order that through their own thought <...>.” This suggests that while each emanation has a unique role and purpose, they all are integrated into the Pleroma, which acts as a cohesive, corporeal entity. The idea that emanations are supported and directed by the Father highlights the dynamic interplay between the divine and the natural world, reinforcing the corporeal nature of the divine realm.

**5. The Divine’s Imperturbable Nature:**

Finally, the *Gospel of Truth* portrays the Father as “a being without evil, imperturbable, sweet, knowing all spaces before they have come into existence.” This description underscores the divine’s pervasive influence and inherent goodness. Despite the corporeal nature of the Pleroma, the Father is portrayed as untroubled by external influences and possessing an omniscient awareness of all that exists and will come into existence. The tangible quality of the Pleroma, therefore, does not imply any diminishment of the divine’s inherent purity and perfection.

In summary, the *Gospel of Truth* provides a compelling depiction of the Pleroma as a corporeal and tangible divine realm. This portrayal affirms that the divine can be manifest within the natural world, interacting with it in a meaningful way while maintaining its transcendent and incorruptible nature. The corporeal aspect of the Pleroma, as described in this text, highlights a nuanced understanding of the divine that bridges the transcendental and the tangible, offering a profound perspective on the nature of divine presence and interaction with the world.

Commentary on **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly"** from the **Treatise on the Resurrection

 ### Commentary on **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly"** from the **Treatise on the Resurrection**

**Contextual Understanding:**

In the **Treatise on the Resurrection**, the statement "This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly" pertains to the transformation that occurs through resurrection. To unpack this, it's essential to understand the terms used and their implications within the Valentinian Gnostic framework.

**1. "Spiritual Resurrection":**

The term "spiritual resurrection" refers to the profound transformation that goes beyond mere physical restoration. It denotes a fundamental change in the state of existence, aligning with the divine nature of the Pleroma. In this sense, resurrection is not just a return to life but an elevation to a higher, incorruptible state of being that reflects the divine fullness and perfection.

**2. "Psychic" and "Fleshly":**

In Valentinian thought, "psychic" and "fleshly" are synonymous terms for what is commonly understood as the physical body or mortal nature. This equivalence is crucial for interpreting the text correctly. The term "psychic" refers to the body of the soul or the physical aspect of human nature, as highlighted by 1 Corinthians 15:44, which discusses the resurrection of the body as a body of spirit, contrasting it with the "body of soul" (psychic). This signifies that both terms describe the same concept of mortal, physical existence.

**3. "Swallows Up":**

The phrase "swallows up" implies a transformative process where the spiritual resurrection absorbs and surpasses the previous state of being. This indicates that the spiritual resurrection overcomes and transcends the limitations of the psychic (or fleshly) body. The transformation is not merely additive but fundamentally superior, implying that the spiritual state fully encompasses and surpasses the previous physical condition.

**4. Refutation of the Immortality of the Soul:**

The treatise rejects the idea of the soul's immortality, which is consistent with Valentinian beliefs. Instead, it aligns with the view that both the soul and the body are subject to transformation. The soul, as described in texts like Matthew 10:28 and 1 Corinthians 15:54, is not immortal by itself but is transformed along with the body in the resurrection. This underscores that the resurrection is a complete renewal rather than an eternal persistence of the soul in its current form.

**5. Equivalence of Soul, Flesh, and Body:**

According to the Valentinian perspective, soul, flesh, and body are equivalent expressions. The treatise suggests that "soul" and "flesh" are not distinct entities but refer to the same physical reality. This equivalence means that the resurrection affects both the psychic (or soul-body) and the fleshly (or physical body) aspects of human existence, leading to a complete transformation into a spiritual state.

**Conclusion:**

The statement from the **Treatise on the Resurrection** highlights that the spiritual resurrection encompasses and transforms both the psychic and fleshly aspects of human nature. By equating these terms, the treatise emphasizes that the resurrection involves a profound change from mortal to divine, incorporating all aspects of human existence into a higher, incorruptible state. This transformation reflects the Valentinian belief that resurrection is not just a return to life but a complete elevation to the divine fullness of the Pleroma.

Resurrection, Judgment, and Immortality: An Analysis of The Treatise on the Resurrection

 **Resurrection, Judgment, and Immortality: An Analysis of The Treatise on the Resurrection**

The Treatise on the Resurrection offers a profound exploration of the concepts of resurrection, judgment, and immortality. At its core, the treatise delves into how these elements interconnect, particularly in the context of the final transformation that the elect undergo after judgment.

### Understanding Resurrection in the Treatise

The treatise articulates a vision of resurrection that transcends simple physical revival. It distinguishes between various states of being—psychic, fleshly, and spiritual—each representing different stages or aspects of existence. The key phrase, **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly,"** encapsulates the transformative nature of the resurrection as described in the treatise.

### The Concept of Spiritual Resurrection

The "spiritual resurrection" is presented as a process of profound transformation that occurs after judgment. This resurrection is not merely about reviving the mortal body but signifies a transition from a state of mortality to one of immortality. The treatise emphasizes that this transformation is comprehensive, affecting both the physical (fleshly) and the psychic (soul) dimensions of human existence.

The treatise posits that the resurrection involves a transformation where the "spiritual resurrection" **"swallows up"** both the psychic and the fleshly aspects. The **"psychic"** refers to the soul’s natural state, which is inherently mortal and bound by earthly limitations. In contrast, the **"fleshly"** pertains to the physical body, which is perishable and subject to decay. By stating that the spiritual resurrection swallows up these states, the treatise indicates that the resurrection involves a complete and transformative shift from mortality to immortality.

### The Role of Judgment

Judgment plays a critical role in this transformative process. According to the treatise, the judgment seat of Christ is a pivotal moment where the destiny of souls is determined. It is through this judgment that the elect are distinguished from the rest of humanity. The treatise underscores this in several passages:

1. **"The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth."**

   This passage highlights that salvation and redemption are reserved for those who have recognized and adhered to the Truth. The judgment serves as the mechanism by which this separation is made, determining who enters into eternal life and who does not.

2. **"Indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."**

   Here, the treatise clarifies that only those who are spiritually alive—who have maintained their connection with the divine Truth—will be part of the resurrection. This implies a judgment based on spiritual vitality and alignment with divine principles.

### The Transformation into Immortality

The treatise offers a vivid depiction of the transformative nature of the resurrection:

1. **"For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good."**

   This statement illustrates that resurrection involves a profound change where imperishability overcomes perishability and light dispels darkness. It is a transition into a new state where the deficiencies of mortal existence are filled by the completeness of the Pleroma, symbolizing the divine fullness.

2. **"Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection."**

   This passage advises living in accordance with the higher truth of resurrection rather than conforming to mortal limitations. It suggests that understanding and embracing the reality of resurrection leads to a spiritual transformation, implying that the resurrection is already a present reality for those who are spiritually aligned.

### Conclusion

In summary, The Treatise on the Resurrection presents a complex and profound understanding of resurrection, judgment, and immortality. The spiritual resurrection described is a transformative process that transcends both the psychic and fleshly states, leading to a state of eternal immortality for the elect. Judgment serves as the critical evaluative moment determining who undergoes this transformation, based on their adherence to the divine Truth and spiritual vitality. Through this lens, the treatise offers a comprehensive view of how resurrection is intimately connected to judgment and the ultimate attainment of immortality.

### Resurrection, Judgment, and Immortality: Insights from The Treatise on the Resurrection

The concept of resurrection, judgment, and immortality forms a crucial aspect of Christian eschatology. The *Treatise on the Resurrection* offers profound insights into these themes, highlighting the transformation that occurs following the final judgment and the ultimate attainment of immortality. This commentary explores the interplay between these concepts, drawing upon the key passages from the treatise to elucidate their meanings and implications.

**The Nature of Resurrection**

The *Treatise on the Resurrection* introduces a nuanced understanding of resurrection. The resurrection is described as a transformative process, where the "spiritual resurrection" swallows up both the psychic and fleshly aspects of human existence. This transformation is pivotal, signifying not just a return to life but a complete metamorphosis into a higher, imperishable state.

The treatise states, **"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."** This passage highlights that the spiritual resurrection encompasses and transcends both the mortal soul (psychic) and the physical body (fleshly). The use of the term "swallows up" suggests a comprehensive and profound change, where the limitations of both mortal aspects are overcome in the resurrection.

**Judgment and Its Role**

Judgment plays a critical role in this transformative process. According to the treatise, resurrection follows a period of judgment, where the elect are distinguished from the rest based on their faith and spiritual condition. The treatise makes clear that **"The thought of those who are saved shall not perish. The mind of those who have known him shall not perish."** This implies a judgment that determines who is considered "saved" and, consequently, who will experience the spiritual resurrection.

Furthermore, the text notes, **"Indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."** This statement underscores that not all are judged equally; only those who are spiritually "alive" will be resurrected. The judgment thus acts as a filter, distinguishing between the spiritually living and the dead.

**Transformation and Immortality**

The treatise elaborates on the nature of resurrection as a process of transformation. The passage **"For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency."** provides a vivid image of this transformation. It suggests that the resurrection involves the descent of imperishability upon the perishable, symbolizing a transition from mortality to immortality.

This transformation is not merely an abstract concept but a fundamental shift in existence. The resurrection is portrayed as a revelation and a new state of being, where the elect move from a state of imperfection and decay to one of eternal light and completeness. This transition signifies the attainment of immortality, where the elect are no longer subject to death or corruption.

**Practical Implications for Believers**

The treatise encourages believers to align themselves with the teachings of Christ and to live in a manner consistent with their spiritual resurrection. It advises, **"Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection."** This passage emphasizes that believers should live in the light of their spiritual transformation, embracing their new, imperishable state even while still in the mortal world.

The call to "flee from divisions and the fetters" suggests that living in accordance with the principles of the spiritual resurrection involves overcoming earthly divisions and constraints. Believers are encouraged to practice their faith actively, reflecting the transformative power of the resurrection in their lives.

**Conclusion**

The *Treatise on the Resurrection* offers a profound understanding of the relationship between resurrection, judgment, and immortality. The resurrection is depicted as a transformative process that overcomes both psychic and fleshly states, leading to an immortal existence for the elect. Judgment serves as a crucial mechanism in this process, determining who is deemed spiritually alive and worthy of resurrection. The treatise underscores the importance of living in alignment with these teachings, emphasizing that the spiritual resurrection brings about a fundamental shift from mortality to immortality. Through these insights, believers are called to embrace their spiritual transformation and live in accordance with their newfound state of eternal life.

a paragraph-by-paragraph commentary on the **"Treatise on the Resurrection

 Here is a paragraph-by-paragraph commentary on the **"Treatise on the Resurrection"** with an understanding of the Pleroma being corporeal and the soul being mortal:

### 1. The Pursuit of Knowledge and Rest

**"Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with these, they usually think very highly of themselves. But I do not think that they have stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter."**

This opening establishes a contrast between those who pursue knowledge for its own sake and those who seek true understanding through divine revelation. The **"rest"** mentioned refers to the peace and assurance found in the truth of Christ’s teachings. The treatise then addresses the question of the resurrection, acknowledging that while many struggle with this concept, it is essential for those who seek spiritual truth.

### 2. Christ’s Dual Nature and Purpose

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

This paragraph reflects on Christ's dual nature—human and divine—and His mission. By embodying both aspects, Christ overcame **"Death"** (the Law of Nature) and facilitated the **"restoration to the Pleroma."** The Pleroma, here described as the divine fullness, was pre-existent and is a state to which humanity is restored through Christ’s resurrection. This underscores the Valentinian belief in the tangible, corporeal nature of the divine realm.

### 3. The Clarity of Truth and the Revelation of Existence

**"I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence - the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth."**

The speaker acknowledges that while the concepts may seem complex, the **"Word of Truth"** is clear. The **"Solution"**—which refers to the teachings of Christ—reveals the full scope of existence, including the defeat of evil and the revelation of those chosen for salvation. This emphasizes that divine truth is ultimately accessible and transformative.

### 4. The Savior’s Victory Over Death

**"The Savior swallowed up death - (of this) you are not reckoned as being ignorant - for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, 'We suffered with him, and we arose with him, and we went to heaven with him'. Now if we are manifest in this world wearing him, we are that one’s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."**

This passage emphasizes the Savior’s triumph over death and His transformation into an "imperishable Aeon." The "spiritual resurrection" is portrayed as a transformative process where the spiritual realm encompasses and transcends both the psychic (the body of the soul) and fleshly (corruptible) aspects. It is important to note that "psychic," referring to the body of the soul, and "fleshly" are equivalent expressions, denoting the same concept of mortal and sensory dimensions. The imagery of being drawn to heaven like "beams by the sun" illustrates the profound elevation and integration into the divine fullness.

### 5. Faith versus Persuasion and the Role of Philosophy

**"But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philosophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself - and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, 'He became the destruction of death, as he is a great one in whom they believe.' Great are those who believe."**

Here, the text emphasizes that the resurrection is a matter of **faith**, not merely intellectual persuasion. While some philosophers may acknowledge resurrection, true belief involves understanding and accepting the resurrection of Christ, which is foundational for overcoming death. The **"destruction of death"** achieved by Christ is central to this belief.

### 6. The Eternity of the Elect and the Truth of Salvation

**"The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. 'Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.' So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn."**

The text asserts the eternal nature of those who are saved and who understand the truth. The **"Pleroma"** is depicted as an unchanging, encompassing reality, while the natural world is transient. The **"resurrection"** is framed as a return to a more perfect state, where the divine nature is fully realized. The rhetorical questions about receiving flesh in the Aeon underscore the belief in a transformed, perfected state beyond earthly existence.

### 7. The Nature of Corruption and Grace

**"The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it."**

This paragraph contrasts the decay associated with earthly life with the promise of a better existence after death. The **"afterbirth"** of the body, which is old age and corruption, is viewed as a temporary state that will be transcended. The **"grace"** refers to the divine favor that leads to the ultimate resurrection and salvation.

### 8. Redemption and Salvation

**"Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!"**

This emphasizes that redemption and salvation are not achieved by escaping the natural world but by embracing the divine **"All"** that encompasses everything. Salvation is comprehensive and complete, reflecting a full return to the divine fullness of the Pleroma.

### 9. Understanding the Nature of Resurrection

**"But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. [...]. indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."**

Here, the text clarifies that **"resurrection"** involves the transformation of the living aspects of a person rather than a mere return of the physical body. The saved are those whose spiritual essence, rather than their perishable physical form, is restored and perfected.

### 10. The True Nature of Resurrection

**"What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ."**

The resurrection is

 presented as a profound reality, evidenced by biblical figures like Elijah and Moses. The natural world is characterized as an illusion in comparison to the truth of the resurrection, which signifies the real and enduring transformation that Christ’s resurrection brings.

### 11. The Illusory Nature of the World

**"But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! - lest, indeed, I rail at things to excess!"**

The world is an illusion not because it is physical but because it is corruptible. The transient nature of worldly status and conditions, characterized by constant change and impermanence, reinforces this idea in contrast to the eternal truth of the resurrection.

### 12. The Nature of Resurrection as Truth

**"But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good."**

The resurrection is portrayed as the ultimate truth, bringing imperishability and light into the realm of the perishable and dark. It signifies a profound transformation and fulfillment, characterized by the Pleroma’s completeness and the divine goodness that sustains it.

### 13. The Call to Embrace the Resurrection

**"Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For if he who will die knows about himself that he will die - even if he spends many years in this life, he is brought to this - why not consider yourself as risen and (already) brought to this? If you have the resurrection but continue as if you are to die - and yet that one knows that he has died - why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of ways, and he shall be released from this Element that he may not fall into error but shall himself receive again what at first was."**

The final passage urges **Rheginos** to embrace the resurrection fully and live accordingly, rather than being constrained by the natural world. Understanding oneself as already resurrected helps transcend the limitations of earthly existence and aligns with the divine truth of the Pleroma.

### 14. Concluding Remarks and Blessings

**"These things I have received from the generosity of my Lord, Jesus Christ. I have taught you and your brethren, my sons, considering them, while I have not omitted any of the things suitable for strengthening you. But if there is one thing written which is obscure in my exposition of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of anyone who is in your number when he is able to help. Many are looking into this which I have written to you. To these I say: Peace (be) among them and grace. I greet you and those who love you (pl.) in brotherly Love."**

The treatise concludes with a personal note of instruction and encouragement, affirming that the teachings are divinely inspired and inviting further inquiry into any unclear aspects. The final blessing emphasizes peace and grace, reinforcing the communal and spiritual bonds among believers.

This commentary reflects the core themes of the treatise and integrates the understanding of the Pleroma and the nature of resurrection within the Valentinian framework.

Gospel of Thomas Saying 51

In a profound teaching, Jesus responds to his disciples' question about when rest will come to the dead and when the new world will arrive. His answer reveals a deep spiritual truth: "This rest that you wait for has already come, and you have not recognized it." This teaching emphasizes that the concept of rest and the new world are not bound to physical death but are accessible in a spiritual sense.

The rest Jesus refers to is not about physical death but about liberation from sin and the old life. To understand this, one must recognize that spiritual rest comes from dying to one's old self and sins. This concept is central to the Christian understanding of salvation and spiritual rebirth. According to this perspective, a person enters into rest and experiences the new world by undergoing a spiritual transformation. This transformation involves dying to sins and embracing a new life through rebirth by the Spirit and the Word.

Pauline epistles, such as Romans and Colossians, articulate this idea with clarity. In Romans 6:2-11 and Colossians 2:20, Paul describes how believers are baptized into Christ’s death, symbolizing a death to sin and a new life in Christ. This process is described as a moral and spiritual resurrection. The “New Man” emerges when one perceives and accepts "the truth as it is in Jesus." This is not merely a theoretical understanding but an experiential reality where one is transformed by the truth and becomes spiritually alive.

This spiritual resurrection, or moral regeneration, must precede the physical resurrection at the end of time. If a person does not experience this moral rebirth in their lifetime, they will not partake in the future resurrection of the body. Thus, spiritual regeneration is a prerequisite for the future physical resurrection.

Furthermore, the notion of being "dead to the law" as discussed in Romans 7:4 and Galatians 2:19 underscores the transformative power of faith. The law represents a form of bondage that believers are freed from through their union with Christ. This freedom is not merely a legalistic shift but a profound change in one’s moral and spiritual state.

The process of moral conception and quickening described in Ephesians 2:1-5 highlights the distinction between mere intellectual knowledge of divine truths and a genuine spiritual transformation. An unquickened sinner is merely a theorist, someone who speculates about divine matters without being morally affected. In contrast, a quickened believer has undergone a profound inner transformation, becoming a new creation with a purified heart, guided by love and truth.

The Gospel of Philip further illuminates this idea by suggesting that a Gentile, or someone outside the covenant of faith, has not truly lived to die in a spiritual sense. On the other hand, one who believes in the truth and embraces it experiences true life and is thus in a state of danger of dying because they are spiritually alive. This paradox underscores the deep spiritual reality where true life is found in embracing and living the truth.

In summary, the teachings of Jesus and the writings of Paul and other early Christian texts emphasize that spiritual rest and the new world are experienced through a profound transformation in this life. This involves dying to sin, being baptized into Christ’s death, and living a new life empowered by the Spirit. Understanding and accepting this truth brings one into a state of spiritual rest and readiness for the future resurrection.

In Thomas Saying 51, the disciples ask Jesus about the timing of the rest for the dead and the arrival of the new world. Jesus replies, "This rest that you wait for has already come, and you have not recognized it." This response shifts the focus from a future event to a present reality.

Here, the "rest" refers to the spiritual rest and peace found in Christ, as described in 2 Corinthians 12:9 and Matthew 11:28-30. Jesus' teaching, which is gentle and not burdensome, offers this rest as opposed to the heavy yoke of the law. This concept is supported by Thomas Saying 90, which emphasizes the ease and relief found in Jesus’ teachings compared to the rigid demands of the law.

The "new world" Jesus mentions is identified with the age of grace inaugurated by His ministry. From the time Jesus began preaching the good news until the future arrival of the kingdom on earth, this period represents the new world. However, this new world will evolve into a new heaven and a new earth when the kingdom fully manifests. This future transformation will be succeeded by the final age, beyond the millennium, ushering in the "ages of the ages" with no end.

Pauline epistles support this transformation. Romans 6:2, 6:7, 6:11, and 6:13 discuss being dead to sin and alive in Christ, while Ephesians 2:1 and 2:5 highlight spiritual resurrection and new life. Colossians 2:13 and 1 Peter 2:24 talk about being made alive through Christ’s work. These passages collectively illustrate that spiritual rebirth and newness of life are current realities for believers.

Thomas Saying 51 can be understood as follows: When the disciples inquire about when spiritual repose and the new earth will come, Jesus reveals that these are not distant future events but present realities. The "repose of the dead" refers to finding rest from sin through spiritual rebirth, which has already been made available through Jesus. The "new earth" symbolizes the inner kingdom of God, which is already present within believers and not subject to external observation.

Jesus’ statement implies that the transformative power and new world He brings are already here for those who can recognize and receive it. Unfortunately, many fail to see this truth because the true understanding has been obscured by those who distort or hide the key elements of this knowledge. Thus, the rest and the new world are available now, but recognizing and embracing them requires a shift in perception and understanding.

In Thomas Saying 51, Jesus teaches that the rest and the new world are not distant future events but present realities that many fail to recognize. This profound truth is echoed and supported by various biblical passages, which explore the themes of spiritual rest, transformation, and new life.

Jesus’ statement that "This rest that you wait for has already come" reflects the reality of spiritual rest and renewal available through Him. This concept is aligned with several key scriptures:

**Psalm 141:7** and **Proverbs 3:35** illustrate the idea of wisdom and righteousness leading to a state of spiritual rest. Psalm 141:7 speaks of the soul finding its rest in the Lord, while Proverbs 3:35 highlights that wisdom brings honor and a form of spiritual prosperity.

**John 14:19** supports Jesus’ promise of spiritual renewal, stating, "Because I live, you also will live." This promise emphasizes that through Christ's resurrection and ongoing presence, believers can experience a new life and rest.

Paul’s epistles provide a comprehensive explanation of this spiritual transformation. **Romans 6:3-6** details how baptism into Christ’s death leads to a new life, symbolizing a transition from old to new, from death to life. This passage underscores that spiritual resurrection is a present reality for believers.

In **Romans 8:4,11,17,18**, Paul elaborates on the implications of this new life. Romans 8:4 states that believers walk according to the Spirit, not the flesh, highlighting a shift from old ways to a new spiritual existence. Romans 8:11 speaks of the Spirit who raised Jesus from the dead dwelling in believers, promising life and resurrection. Romans 8:17 and 18 further affirm that suffering now is temporary compared to the future glory that awaits, reinforcing the idea of a present transformation leading to future reward.

**1 Corinthians 15:31** reinforces this transformative journey, where Paul speaks of dying daily to self and sin, implying a continual process of spiritual renewal.

**2 Corinthians 1:5,9** and **2 Corinthians 2:15-16** reflect the sufficiency of Christ’s comfort and the victorious fragrance of Christ that believers embody. These passages highlight how Christ's presence and work lead to a state of spiritual strength and transformation.

**2 Corinthians 4:10,11** and **5:15** describe the believer's life as being continually transformed through suffering and sacrifice, in the likeness of Christ’s death and resurrection. These experiences contribute to the believer’s new life and spiritual growth.

**Colossians 1:24** and **2:12,13,20** emphasize the believer’s participation in Christ’s sufferings and the transformative power of being buried and raised with Him through baptism. These verses underscore that the new world, or spiritual renewal, is a present reality.

**Colossians 3:1-4,10** speaks directly to the transformation that occurs when believers are raised with Christ. It calls for seeking things above and living a renewed life in Christ, emphasizing the present aspect of this new reality.

**Galatians 2:20** and **5:24** describe the believer’s identification with Christ’s death and resurrection. By being crucified with Christ, believers experience a new identity and freedom from sin, manifesting the new world within.

**Ephesians 2:1-6** provides a vivid depiction of the believer’s transition from death in sin to life in Christ. Ephesians 4:10 elaborates on Christ's ascension and the resultant spiritual transformation for believers.

Finally, **2 Timothy 2:11** and **1 Peter 4:13** reflect on the believer’s experience of resurrection and transformation through suffering and participation in Christ's sufferings. These passages affirm that the new world and rest are realized in the present spiritual experience, awaiting ultimate fulfillment in the future.

In summary, Thomas Saying 51 and these accompanying biblical passages collectively convey that the spiritual rest and new world Jesus speaks of are not future hopes but present realities. Through Christ’s work, believers are invited to experience this transformation now, embodying the new life and kingdom within. Understanding this truth requires recognizing the spiritual dimensions of Christ's promises and living in the light of this profound reality.

Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

 ### Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, offering a mystical and esoteric view of his teachings. One of the recurring themes in this gospel is the idea of "not tasting death." This phrase refers to a profound spiritual insight or realization, suggesting that those who achieve deep understanding or enlightenment will transcend the ordinary experience of death. The Gospel of Thomas emphasizes the importance of spiritual knowledge, self-awareness, and the recognition of the divine presence within and around us. Rather than focusing on concepts like the afterlife or reincarnation, it presents the kingdom of God as an immediate and present reality.

**Present Reality of the Kingdom**

In the Gospel of Thomas, the kingdom of God is portrayed as something that is already here, rather than a distant or future event. This idea is especially evident in sayings such as 3, 51, and 113. In these passages, Jesus teaches that the kingdom of God is not found in external locations, such as the sky or the sea, but rather within and around individuals. The divine presence is spread out upon the earth, and people must recognize it in the present moment. This understanding of the kingdom as an immediate reality shifts the focus away from waiting for a future manifestation and toward realizing the divine presence that already exists.

This teaching contrasts with traditional notions of the kingdom of God as something to be awaited in the future or after death. Instead, the Gospel of Thomas encourages a transformation of perception, where individuals are called to recognize their divine nature and the sacredness of the present moment. The kingdom of God is not a distant paradise but a reality that can be accessed through spiritual insight and awareness.

**Spiritual Enlightenment and Immortality**

The phrase "will not taste death" appears several times in the Gospel of Thomas and is closely associated with achieving spiritual enlightenment. For instance, in Saying 1, Jesus states that anyone who understands the meaning of his sayings "will not taste death." This suggests that attaining spiritual understanding leads to a form of eternal life or spiritual immortality, not in a literal sense of physical life continuing after death, but in the sense of transcending the ordinary experience of death through enlightenment.

In Saying 18, Jesus implies that those who have found the beginning will also understand the end and, as a result, will not experience death. This highlights the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth of existence allows one to transcend conventional notions of life and death. The beginning and the end are interconnected, and recognizing this connection is key to spiritual immortality.

Saying 85 offers another perspective, referencing the story of Adam. Jesus suggests that had Adam been worthy, he would not have tasted death. This implies that worthiness or righteousness is linked to a state of being beyond death, hinting at spiritual completeness or alignment with divine principles. In this context, to "not taste death" is to achieve a state of spiritual fulfillment that transcends the ordinary experience of mortality.

**Beyond Traditional Concepts of the Afterlife**

Unlike many other religious traditions, the Gospel of Thomas does not focus on the idea of an afterlife, the continuation of individual consciousness after physical death, or the notion of an immortal soul. Instead, it emphasizes the importance of awakening to the present reality of the divine and understanding one's true nature. The text suggests that spiritual enlightenment allows one to transcend the fear of death, but it does not necessarily imply a continuation of personal identity after death.

Furthermore, the Gospel of Thomas does not teach reincarnation. Unlike other spiritual traditions that emphasize cycles of rebirth or the soul's journey through multiple lives, this gospel focuses on the immediate realization of spiritual truths. The goal is not to escape the cycle of rebirth but to awaken to the divine presence here and now.

**Conclusion: Recognizing the Present Reality**

In summary, the Gospel of Thomas advocates for recognizing the divine kingdom as an immediate reality and achieving spiritual enlightenment in the present moment. The phrase "will not taste death" represents a transcendence of the ordinary experience of death through profound spiritual insight. This teaching shifts the focus away from traditional notions of an afterlife, reincarnation, or eternal consciousness and instead encourages individuals to awaken to the divine presence within and around them.

By recognizing the kingdom of God as something already present, individuals can attain spiritual fulfillment and enlightenment. The Gospel of Thomas invites readers to seek this deeper understanding and, in doing so, transcend the limitations of mortality and experience the fullness of life in the here and now.

### "Not Taste Death": Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, distinct from the canonical Gospels of the New Testament. This text, found among the Nag Hammadi manuscripts in 1945, offers a unique perspective on the teachings of Jesus, emphasizing spiritual insight and the immediate realization of the Kingdom of God. A recurring phrase in the Gospel of Thomas is “will not taste death,” which is rich with symbolic meaning and points to a profound spiritual experience rather than literal death.

In the Gospel of Thomas, "not tasting death" refers to a transformative spiritual realization. This phrase is repeated several times within the text and suggests that those who achieve deep spiritual understanding or enlightenment can transcend the ordinary experience of death. Instead of focusing on life after death, reincarnation, or other esoteric doctrines, the Gospel of Thomas directs the reader towards an understanding of the present reality, highlighting the Kingdom of God as something that is already present, rather than a distant or future occurrence.

**Spiritual Enlightenment as the Path to Overcoming Death**

**Saying 1** sets the tone for the entire gospel, where Jesus states, "Whoever discovers the interpretation of these sayings will not taste death." This assertion suggests that understanding the deeper meanings behind Jesus' teachings can lead to a form of spiritual immortality. The "death" mentioned here is not merely the physical end of life but symbolizes spiritual ignorance or separation from the divine truth. Those who achieve enlightenment will transcend this spiritual death, entering into a state of eternal life in communion with the divine.

In **Saying 18**, Jesus elaborates on this concept by connecting the beginning and the end, stating, "The end will be where the beginning is. Congratulations to the one who stands at the beginning: that one will know the end and will not taste death." Here, Jesus refers to the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth allows one to grasp the ultimate reality. This unity of beginning and end symbolizes a wholeness or completeness in understanding that allows one to transcend the limitations of conventional life and death.

**Saying 85** offers a reflection on the story of Adam, the first human according to biblical tradition. Jesus suggests that if Adam had been worthy, he would not have "tasted death," implying that worthiness or righteousness leads to a state beyond death. This idea points to a spiritual completeness or alignment with divine principles, which grants freedom from the ordinary cycle of life and death. Adam's failure is presented as a contrast to the potential spiritual achievement of those who follow Jesus' teachings.

**The Kingdom of God as a Present Reality**

A central theme in the Gospel of Thomas is the immediacy of the Kingdom of God. In **Saying 3**, Jesus teaches that the Kingdom is not found in external locations—neither in the sky nor the sea—but within and around individuals. He states, "When you know yourselves, then you will be known, and you will understand that you are children of the living Father." This saying emphasizes the importance of self-knowledge and inner awakening. The Kingdom of God is not a future event but a present reality that is accessible through spiritual awareness and understanding.

Further reinforcing this idea, **Sayings 51** and **113** clarify that the Kingdom is not something to be awaited. Jesus explains that what people are looking forward to "has come, but you don't know it." This teaching challenges the expectation of an external, future manifestation of the Kingdom. Instead, it is a present reality, spread out upon the earth, waiting to be recognized by those with spiritual insight.

**Conclusion: The Meaning of "Not Tasting Death"**

In summary, the Gospel of Thomas presents "not tasting death" as the result of profound spiritual enlightenment. This enlightenment involves recognizing the Kingdom of God as an immediate and present reality, understanding the true nature of existence, and transcending the conventional experience of life and death. Unlike some other religious traditions, the Gospel of Thomas does not focus on the continuation of consciousness after death, the immortality of the soul, or reincarnation. Instead, it emphasizes the importance of awakening to the divine presence here and now.

The teachings in the Gospel of Thomas encourage a transformation of perception—a realization that the Kingdom of God is within and around us. By discovering this truth and understanding the deeper meanings of Jesus' sayings, one can transcend the spiritual death that comes from ignorance and enter into a state of eternal life, here and now.