Why Gnostic Christians Should Not Use the Word "Sacrament

 # Why Gnostic Christians Should Not Use the Word "Sacrament"

The English word *sacrament* originates from the Ecclesiastical Latin *sacrāmentum*, derived from *sacrō* ("to hallow, consecrate"), which in turn comes from *sacer* ("sacred, holy"). The Latin term was used to translate the Greek word *mysterion* (μυστήριον), which appears in the New Testament and early Christian writings. Over time, *mysterion* came to be associated with specific religious rites in the developing Christian tradition, leading to the concept of sacraments as outward, physical signs of inward grace. However, Gnostic Christians should reconsider using this term, as it misrepresents the true nature of Gnostic teachings.  

## The Meaning of *Mysterion* in Gnostic Texts  

The Gospel of Philip states:

> "The Master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber. [For this reason] he said, ‘I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.’ [He spoke] here in symbols [and images]."  

Some claim that this passage refers to five Gnostic sacraments, similar to how sacraments function in Catholicism or Eastern Orthodoxy. However, this interpretation is misleading.  

The Greek word *mysterion* (μυστήριον) does not mean "sacrament" in the later ecclesiastical sense. Instead, it refers to something hidden, secret, or revealed only through divine knowledge. Vine’s *Expository Dictionary of Old and New Testament Words* explains:

> “In the [New Testament] it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit.” (*1981, Vol. 3, p. 97*)  

The use of *mysterion* in the Gospel of Philip aligns with this definition. It does not denote physical sacraments but rather refers to hidden truths revealed through spiritual insight. The rituals mentioned—baptism, chrism, eucharist, redemption, and the bridal chamber—should not be understood as external religious ceremonies but as symbolic acts representing deeper spiritual realities.  

## The Absence of Sacraments in Early Christianity  

The term *sacrament* did not appear in Christian theology for some time. The Acts of the Apostles describes practices such as baptism (Acts 2:38) and the "breaking of bread" (Acts 2:41-42), but these were described by their specific names, not as part of a broader sacramental system. The theological framework of sacraments as means of grace was a later development, influenced by institutional Christianity.  

Additionally, the Bible does not teach that salvation is granted through religious rites. Rather, salvation comes through knowledge of God and the transformative power of spiritual enlightenment. This is consistent with Gnostic teachings, which emphasize direct personal knowledge (*gnosis*) over external rituals.  

## A More Accurate Translation of the Gospel of Philip  

Given the original meaning of *mysterion*, the passage from the Gospel of Philip could be better translated as follows:

> "The Lord [did] everything in a sacred secret: a baptism, an anointing, a eucharist, a redemption, and a bridal chamber. [For this reason] he said, ‘I have come to make [the lower] like the [upper and the] outer like the [inner, and to unite] them in that place.’ [He spoke] here in symbols [and images]."  

This translation clarifies that the text refers to hidden spiritual truths rather than sacramental rituals. The passage explicitly states that Jesus spoke "in symbols and images," reinforcing the idea that these mysteries are not physical acts but representations of deeper, spiritual realities.  

## The Rejection of Sacraments by Gnostic Movements  

Historically, Gnostic groups such as the Cathars and Bogomils rejected the sacraments of the institutional Church, viewing them as corrupt and meaningless. The Catholic Church itself was seen as being in league with the devil. They did not venerate icons or relics, and they refused to view the eucharist as a literal sacrament. Instead, they interpreted it allegorically, consistent with their belief that true communion with God comes through knowledge, not through physical rituals.  

## Why Gnostic Christians Should Avoid the Term *Sacrament*  

Gnostic Christians should avoid the term *sacrament* for several reasons:  

1. **Focus on Inner Knowledge** – Gnosticism prioritizes spiritual insight (*gnosis*) over external religious practices. Using the term *sacrament* implies a dependence on physical rituals rather than direct divine knowledge.  

2. **Rejection of Institutional Christianity** – The sacramental system is a product of ecclesiastical Christianity, which many Gnostic traditions view as an extension of the material world rather than a true path to enlightenment.  

3. **Clarification of Meaning** – The word *mysterion* in early Christian and Gnostic texts refers to hidden truths, not ritualized sacraments. Using *sacrament* misrepresents the original intent of these writings.  

4. **Symbolic Interpretation** – Gnostics interpret the eucharist, baptism, and other rituals symbolically rather than as means of receiving divine grace through physical acts. Calling them *sacraments* obscures their true meaning.  

## Conclusion  

The use of the word *sacrament* imposes a foreign theological framework onto Gnostic Christianity. The Greek *mysterion* refers to hidden spiritual truths, not physical rituals. The Gospel of Philip makes clear that Jesus’ actions were symbolic, meant to reveal inner, divine knowledge. Historical Gnostic movements rejected sacramental theology, emphasizing spiritual enlightenment over outward ceremonies.  

For these reasons, Gnostic Christians should avoid using the term *sacrament* and instead emphasize the *mysteries* as symbolic acts pointing toward deeper, spiritual truths.

Psychedelic Drugs Prove Your Consciousness Is Not Eternal

The Difference Between the Brain and the Mind

“Look, when you get down to it, even mental states are actually only physical states, are they not? I mean, the brain is just a-a chemical supercomputer.” — Dr. Rodney McKay, Stargate Atlantis

Though spoken by a fictional character, this statement captures a deep and very real truth supported by modern neuroscience and medical science: our mental states — what we call thoughts, emotions, and consciousness — are ultimately the result of physical processes occurring within the human brain. The distinction between the brain and the mind is often misunderstood, but properly recognizing this difference is crucial, not only for science but also for interpreting the Scriptures with clarity.

What Is the Brain?

The brain is a physical organ, a central part of the nervous system, located inside the skull. It consists of approximately 86 billion neurons, interconnected by trillions of synapses. The dictionary defines the brain as: “That part of the central nervous system that includes all the higher nervous centers; enclosed within the skull.” In other words, it is the biological member of the body responsible for controlling bodily functions such as heartbeat, breathing, and digestion, in addition to producing thoughts, emotions, memories, and attitudes.

The brain communicates through neurotransmitters — chemicals like dopamine, serotonin, norepinephrine, and others — which transmit signals between neurons. This constant chemical and electrical activity forms the basis for what we experience as thinking and feeling. The brain is a biochemical engine, or as Dr. McKay fittingly puts it, a chemical supercomputer.

What Is the Mind?

The mind, on the other hand, is not a physical thing you can see or touch. It is a term we use to describe the processes produced by the brain — our awareness, thoughts, reasoning, emotions, and experiences. The dictionary defines the mind as: “the element of a person that enables them to be aware of the world and their experiences, to think, and to feel; the faculty of consciousness and thought.” In short, the mind is the product of the brain’s physical activity.

When the brain functions normally, the mind is clear and stable. When it is impaired, through injury, disease, or chemical imbalance, the mind is altered. This can be seen in conditions like dementia, where physical damage to the brain progressively erodes memory, personality, and awareness, directly affecting the mind.

Mental States Are Physical States

This understanding becomes especially clear when we examine emotions and mental states like anger, sadness, and happiness. These are often considered intangible experiences, but they have very real physical roots in the brain and body.

When a person becomes angry, their body undergoes several physical reactions. The heart races, breathing becomes faster, and muscles tense. The brain releases adrenaline and other stress hormones that prepare the body for a fight-or-flight response. Even facial expressions change — the brow furrows, and the face may turn red. This isn’t just a mental state; it is a physical state generated by biochemical processes in the brain.

The same applies to sadness. When a person is sad, their facial muscles drop into a frown, their body may feel heavy, and levels of neurotransmitters like serotonin can drop. Conversely, during happiness, the brain releases chemicals like dopamine and oxytocin, resulting in smiling, laughter, and increased energy. These clear connections show that mental states are inseparable from the brain’s physical, chemical operations.

Medical science confirms this connection between emotions and bodily systems. Emotions are deeply linked with the nervous system, immune system, and digestive system. For example:

• Stress can weaken the immune system.

• Anxiety can cause digestive problems.

• Happiness can reduce pain perception and improve immunity.

Neuroscience research using brain imaging technologies like fMRI has shown how different emotional and mental states activate specific regions of the brain. When a person experiences joy, areas like the prefrontal cortex and ventral striatum light up. Fear and anger activate the amygdala. If the mind were something independent of the brain, these clear, measurable physical changes wouldn’t occur.

The Biblical Perspective

Understanding this distinction also sheds light on key Scriptural principles. For instance:

• James 1:8: “A double minded man is unstable in all his ways.” This verse refers to instability in thought and judgment, which is the product of an unsettled mind — produced by conflicting activity in the brain.

• Philippians 2:5: “Let this mind be in you, which was also in Christ Jesus.” Here, Paul encourages believers to adopt the thinking and attitude of Christ, which is only possible through a physical process of learning, contemplation, and brain activity producing new thoughts and behaviors.

This demonstrates that even spiritual-mindedness involves the brain’s functions. Changing one’s mind means changing one’s thought patterns, which is entirely a physical, neurological process.

Conclusion

In summary, while we often speak of the brain and the mind as separate, they are deeply connected. The brain is the physical organ — the chemical supercomputer — while the mind is the product of the brain’s physical, biochemical activity. As Dr. Rodney McKay’s quote aptly puts it: “Look, when you get down to it, even mental states are actually only physical states, are they not? I mean, the brain is just a-a chemical supercomputer.”

This is not just science fiction; it’s a medically supported fact. Every thought, feeling, and experience you have is the result of physical, biochemical processes. Recognizing this truth helps us properly understand ourselves — both scientifically and scripturally — as physical beings with consciousness emerging from the intricate, chemical workings of the brain..

Psychedelic Drugs Prove Your Consciousness Is Not Eternal

Psychedelic drugs such as DMT (dimethyltryptamine) and psilocin/psilocybin, found in so-called "magic mushrooms," have long fascinated people for their ability to drastically alter perception, mood, and thought processes. People who have used these substances often report vivid hallucinations, deep emotional experiences, and what feels like an altered sense of reality. These drugs don’t “unlock” hidden parts of a spiritual realm — they alter neurotransmitter function in the brain, producing unusual sensory and cognitive experiences. This clearly points to a material, not spiritual, basis for consciousness. But far from being evidence of a mystical, eternal consciousness, these experiences actually provide clear and measurable proof that consciousness is entirely dependent on brain chemistry — and therefore, not eternal.

From a medical science perspective, the effects of psychedelic drugs are well-documented. These substances chemically resemble natural neurotransmitters in the brain, particularly serotonin, which plays a significant role in regulating mood, cognition, and perception. When someone takes psilocybin, for example, the body converts it into psilocin, which binds to serotonin receptors, especially the 5-HT2A receptor. This causes a flood of unusual activity in certain areas of the brain, leading to visual and auditory distortions, emotional shifts, and altered thinking patterns. What this clearly shows is that when you alter the chemistry of the brain, you also alter consciousness. If consciousness existed independently of the brain — as some ancient beliefs suggest — then introducing a chemical agent into the body should have no effect on the conscious experience.

The brain can be thought of as a biochemical engine. It runs on neurotransmitters, electrical signals, and complex chemical interactions. Psychedelic drugs interfere with or mimic these natural processes, disrupting the brain's normal patterns and producing altered states of awareness. This direct connection between brain chemistry and consciousness strongly suggests that consciousness is a product of the brain's functioning — not something that exists separately from it.

A simple analogy can be made with a car engine. A car’s ability to move depends entirely on the functionality of its mechanical parts. If the engine breaks down, the car stops moving. No mysterious "car spirit" jumps from one vehicle to another to keep it running. We instinctively understand this when it comes to machines — so why should it be any different with the human brain? If consciousness is generated by a physical brain, then when the brain ceases to function, consciousness would also stop. There would be no reason for it to “transfer” or “continue” elsewhere, just as a dead car engine doesn’t pass its motion on to another car.

Modern neuroscience consistently reinforces this understanding. Brain imaging technologies like fMRI and PET scans can track brain activity and show how different regions light up during different mental states — including those induced by psychedelics. When people take these substances, there are visible changes in brain activity patterns that directly correspond with the altered conscious experiences they describe. Again, if consciousness were independent and eternal, these physical changes would have no influence over the conscious state.

Additionally, medical cases involving brain injury, stroke, or neurodegenerative diseases such as Alzheimer’s further emphasize the dependence of consciousness on the brain. Damage to specific areas of the brain leads to changes, diminishment, or even complete loss of consciousness and personal identity. If an eternal, separate consciousness existed, such damage to the physical brain should not fundamentally affect a person's awareness or selfhood — but it undeniably does.

In conclusion, the way psychedelic drugs alter consciousness provides powerful, scientifically verifiable evidence that consciousness is a product of brain biochemistry. When that biochemistry is disrupted, consciousness changes. When the brain ceases to function entirely, so too must consciousness. These facts are entirely consistent with what medical science has demonstrated about the nature of the mind and body — and completely inconsistent with the idea of an eternal, independent consciousness that survives the death of the brain.

Look, when you get down to it, even mental states are actually only physical states, are they not? I mean, the brain is just a-a chemical supercomputer Rodney Mckay Stargate 

The brain creates chemicals which produce feelings and emotions

Like it or not, emotions share some very real biochemical links with your nervous system, immune system and digestive system.

Consciousness is a property of the brain, and the brain is a biochemical engine or its just a chemical super-computer.

So what is the difference between the 'brain' and the 'mind'?

It may seem, on the surface, that distinguishing between the brain and the mind is not important but to understand the Scriptures properly we must recognize the difference in the brain versus that which the brain produces.

The dictionary says, Brain: "That part of the central nervous system that includes all the higher nervous centers; enclosed within the skull". In other words it is the physical member of the body that controls the biological functions of the body in addition to producing thoughts, attitudes &c.

Mind: the element of a person that enables them to be aware of the world and their experiences, to think, and to feel; the faculty of consciousness and thought

Thus the Mind is thinking produced by the brain

Psychedelic Drugs Prove Your Consciousness Is Not Eternal

If you talk to anyone who’s used DMT or psilocin/psilocybin (aka magic mushrooms) at one time or another they’ll tell you they experienced some very vivid hallucinations — and an almost completely altered perception of reality. This clearly implies that brain biochemistry is consciousness. If consciousness resided in some kind of soul or spirit as the ancients believed, then taking chemicals would have no effect on your consciousness. If you can alter your consciousness by taking a chemical to interfere with or mimics neurotransmitters, on the other hand, then consciousness must be biochemical in nature.

Psychedelic drugs like Magic mushrooms demonstrate that consciousness is a property of the brain, and the brain is a biochemical engine in the same way that the engine in your car is a mechanical one.

When your car’s engine dies, does another car nearby immediately start up as the “spirit of the car” transfers from one automobile to another? Of course not. You intuitively know that makes no sense. So if consciousness is a property of the brain (which is a biochemical engine), why would it transfer from one vehicle to another when the brain dies? that doesn’t make any sense.

In allegory, "eternal life" refers to the experience of timeless rebirth, or the discovery of the fact of your true real self the Christ Consciousness. This is the true, main mystic or allegorical meaning of "eternal life".

the discovery of timeless rebirth in the Christ Consciousness, is shown and revealed and unveiled by the word of God during the uncovering or revelation of the hidden mystery.

awakening to the kingdom of Heaven while in this life is the most important thing in this life.

The mind that overcomes the world and takes a higher perspective consciously enters Heaven and the eternal life right now, in this life. That is as certain as anything could be.
Aeon, the Greek word translated as 'eternal life', means an age. For enlighten believers, Aeon refers to life in the period of the glory of the Christ Consciousness, as well as eternal life in the sense of indefinitely lasting life in the coming system of things.

Eternal life, in the sense of the higher stages of consciousness, surfaces in Rm 6:22-23. "But now that you have been set free from sin, the return you get is sanctification [awakening into the Christ Consciousness] and its end, eternal life [participation in the glory of the Christ Consciousness]. For the wages of sin is death [living a barren life], but the free gift of God is eternal life [the full manifestation of the Christ Consciousness].

Therefore, brethren, be more zealous to confirm your call [awakening of your conscience] and election [the renewing of your mind] for if you do this you will never fall [back slide into lower stages of Consciousness]: so there will be richly provided for you an entrance into the eternal kingdom of our Lord [the full manifestation of the Christ Consciousness]." (2 Pt 1:11)

In 3:17-18, Peter uses the term Aeon in reference to the Christ Consciousness "Beware least you be carried away with the error of lawless men [pre-rational consciousness or the consciousness of sin] and lose your stability. But grow in grace and knowledge of our Lord…to him be the glory both now [in the awakening of your Consciousness] and to the day of the age [the period of the full manifestation of the Christ Consciousness]."

The Bridal Chamber in Gnostic Thought: Light, Union, and the Restoration of the Pleroma

 

# The Bridal Chamber in Gnostic Thought: Light, Union, and the Restoration of the Pleroma  

## 4. The Bridal Chamber as Putting on a Garment of Light  

The rite  of the  Bridal  Chamber  is closely associated with light. In particular, the initiate is said to ‘put on a garment of light,’ symbolizing  transformation and union with the divine. The *Gospel of Philip* describes this process in relation to the elements of water, fire, and light:  

**“It is from  water  and  fire  that the body and the spirit came into being. It is from water and fire and light that the son of the bridal chamber (came into being).”** (*Gospel of Philip*)  

Here, water  is  understood  as  baptism, fire as the anointing, and light as the Bridal Chamber itself. This suggests that baptism (water) and anointing (fire) were preparatory rites leading up to the Bridal Chamber (light).  

The *Tripartite Tractate* further identifies the Bridal Chamber with baptism and describes it as bringing about unity and transformation into light:  

**“It (baptism) is also called ‘bridal chamber’ because of the agreement and the indivisible state of those who know  they  have  known him. It is also cal led ‘the light which does not set and is without flame’ since it does not give light, but those who have worn it are made into light.”** (*Tripartite Tractate* 128:33)  

This garment  of light  represents a  state beyond fleshly union—it is a union of the initiate with  divine light. The *Gospel of Philip* contrasts earthly marriage with the true, spiritual marriage of the Bridal Chamber:  

**“No [one can] know when [the husband] and the wife have intercourse with one another, except  the  two  of them. Indeed, marriage in the world is a sacred secret for those who have taken a wife. If there is a hidden quality to the marriage of defilement, how much more is the undefiled marriage a true sacred secret! It is not fleshly, but pure. It belongs not to desire, but to the will. It belongs not to the darkness or the night, but to the day and the light.”** (*Gospel of Philip* 81:34)  

Renouncing the material world, one enters the Bridal Chamber by putting on a robe of light, rejecting the dominion of the Archons:  

**“Judas said, ‘Behold! The governors (i.e. Archons) dwell above us, so it is they who will rule over us!’ The Lord said, ‘It is you who will rule over them! But when you rid yourselves of jealousy, then you will clothe yourselves in light and enter the bridal chamber.’”** (*Dialogue of the Savior*)  

The *Second Treatise of the Great Seth* describes this light-garment as a ‘wedding robe,’ worn in a new and eternal union:  

**“...to the height. There I am, in the eternal realms that no one has seen or understood, where the wedding of the wedding robe is. It is the new wedding, not the old, and it does not perish, for the new bridal chamber is of the heavens, and it is perfect.”** (*Second Treatise of the Great Seth* 57:10, Meyer translation)  

If the Father is ‘light’ and the body is ‘the virgin who came down,’ then the Bridal Chamber is the union of the body with the Father’s light:  

**“Indeed, one must utter a sacred secret. The Father of everything united with the virgin who came down, and a fire shone for him on that day. He appeared in the great bridal chamber. Therefore his body (i.e. light-body or garment of light) came into being on that very day. It left the bridal chamber as one who came into being from the bridegroom and the bride.”** (*Gospel of Philip*)  

Thus, baptism immerses the initiate in the watery light of the Upper Aeons, bringing them into union with the Father’s light, from which they emerge wearing a ‘garment of light’ as a sign of their marriage to the divine.  

## 5. The Bridal Chamber as the Union of Angel and Image  

The Bridal Chamber is also understood as the marriage of the angel and the image in the Upper Aeons. This suggests that the initiate is married to a spiritual being in the Upper Aeons, making a vow of fidelity through sexual abstinence. The *Gospel of Philip* warns of demonic temptations:  

**“...since they (the demons) detain him if he does not receive a male power or a female power, the bridegroom and the bride. One receives them from the mirrored bridal chamber.”** (*Gospel of Philip* 65:8)  

It further teaches that demons cannot tempt those whose image and angel are united:  

**“When the wanton women see a male sitting alone, they leap down on him and play with him and defile him. So also the lecherous men, when they see a beautiful woman sitting alone, they persuade her and compel her, wishing to defile her. But if they see the man and his wife sitting beside one another, the female cannot come into the man, nor can the male come into the woman. So if the image and the angel are united with one another, neither can any venture to go into the man or the woman.”** (*Gospel of Philip* 65:12)  

Irenaeus describes how, at the restitution, spirits will enter the Pleroma and be bestowed as brides to the angels:  

**“When the whole seed is perfected, then (...) the spiritual beings will divest themselves of their bodies and become intelligent spirits, and, without being hindered or seen, they will enter into the Pleroma, and will be bestowed as brides on the angels around the Savior.”** (*Irenaeus, Adversus Haereses* 1.7.1)  

## 6. The Union of Christ and Sophia as a Model for the Bridal Chamber  

In Valentinian thought, all beings in the Upper Aeons were created as androgynous angels, male and female in unity. Christ and Sophia are two aspects of one being. Their eventual reunion represents the restoration of their androgynous unity.  

At the restitution, Christ will reunite with Sophia, restoring their harmony:  

**“When the whole seed is perfected, then, they say, will Sophia leave the place of the Middle, enter into the Pleroma, and receive her bridegroom, the Savior, who came into being from all (the aeons), with result that the Savior and Sophia form a pair (syzygy). These then are said to be bridegroom and bride, but the bridal chamber is the entire Pleroma.”** (*Irenaeus, Adversus Haereses* 1.7.1)  

The *Gospel of Philip* teaches that Christ descended to repair the separation of Adam and Eve:  

**“If the woman had not separated from the man, she should not die with the man. His separation became the beginning of death. Because of this, Christ came to repair the separation, which was from the beginning, and again unite the two, and to give life to those who died as a result of the separation.”** (*Gospel of Philip*)  

Thus, the Bridal Chamber is the place of restoration, where divided beings are made whole again in the light of the Pleroma.

Waking Up from Error in the Gospel of Truth

Waking Up from Error in the Gospel of Truth
(c. 800 words)

The Gospel of Truth, a Valentinian text from the Nag Hammadi library, confronts the human condition not as a matter of cosmic warfare or moral failure, but of ignorance. Central to this ignorance is plané (πλάνη) — a Greek term meaning error, deception, or delusion. This word has often been misinterpreted or mystified by later esoteric traditions, which speak of "astral planes" and supposed higher realms of disembodied consciousness. Yet in the original Greek and in the theological framework of this text, plané is not a realm to explore — it is a state to be delivered from.

The Dream of Delusion

In the Gospel of Truth, error is not simply a wrong idea — it is a dense fog that obstructs the knowledge of the Father. The text says:

“This ignorance of the father brought about terror and fear. And terror became dense like a fog, so no one was able to see. Because of this, error became strong. But she worked on her material substance vainly, because she did not know the truth. She assumed a fashioned figure while she was preparing, in power and in beauty, the substitute for truth.” (Gospel of Truth)

Here, error (plané) is personified — a being who works with material things but is completely severed from the Father. Her beauty and strength are deceptive, merely a substitute for truth. She operates vainly, crafting illusions that seem real only to those caught in her fog. She represents the false frameworks that promise knowledge — including mystical notions of non-corporeal planes — but which ultimately offer nothing grounded in the truth of the Father.

A Wakeful Epistemology

The Gospel of Truth does not treat error as a force equal to the Father, but as a byproduct of ignorance:

“For this reason, do not take error too seriously.
Since error had no root, she was in a fog regarding the father.” (Gospel of Truth)

This line is key. Error has no root — no real origin in the Father. She is not eternal. She is not part of the Pleroma. She is, in essence, a dream — an unreal projection, lacking substance. The metaphor continues:

“They were as nothing, this terror and this forgetfulness and this figure of falsehood, whereas established truth is unchanging, unperturbed, and completely beautiful.” (Gospel of Truth)

Truth is not abstract; it is grounded, stable, and beautiful. Error, on the other hand, is a phantasm, a troubled dream born of ignorance.

False Realities and the "Astral Plane" Error

This is where modern esoteric beliefs about the "astral plane" fall into the same deception that the Gospel of Truth warns against. These systems claim access to higher, immaterial planes through meditation, altered states, or even occult practice. But such beliefs are based on plané — wandering into dreamlike delusions.

As you rightly noted, the word plané (Strong’s 4106, Greek: πλάνη) means deception, error, or delusion. It is used throughout ancient literature to describe a mental or spiritual misdirection — not a valid spiritual realm. The "astral plane," then, is not a mystical level of truth, but a construct of error — a false reality for those still asleep.

Awakening to the Knowledge of the Father

The Gospel of Truth presents salvation not as escaping the material body, but as awakening to the truth:

“What, then, is that which he wants such a one to think? ‘I am like the shadows and phantoms of the night.’ When morning comes, this one knows that the fear that had been experienced was nothing.” (Gospel of Truth)

The dream of the night is fear. It includes false visions, confusion, and flight — illusions experienced in darkness. But when morning comes, when the person awakens, the dream is exposed for what it is: nothing.

“Until the moment when they who are passing through all these things—I mean they who have experienced all these confusions—awaken, they see nothing because the dreams were nothing.” (Gospel of Truth)

This is a powerful critique of the so-called mystical or astral experiences that are often paraded as spiritual advancement. The text teaches that these are nothing — meaningless until one wakes up to the true knowledge of the Father.

The Dawn of the Son

The awakening is not self-generated. It is the Spirit that comes in haste, helping the one who lies on the ground to stand:

“The spirit came to this person in haste when the person was awakened. Having given its hand to the one lying prone on the ground, it placed him firmly on his feet, for he had not yet stood up.” (Gospel of Truth)

This is the restoration of the corporeal person — not the escape of the spirit into another plane, but the raising up of the whole human being to stand in knowledge, reality, and presence. It echoes the theme of resurrection: standing again, in the body, fully awake.

The spirit brings knowledge — the true knowledge of the Father and the revelation of His Son. This is the opposite of wandering in astral illusions:

“For when they saw it and listened to it, he permitted them to take a taste of and to smell and to grasp the beloved son.” (Gospel of Truth)

Taste, smell, grasp — these are corporeal experiences. Knowledge is not ethereal. It is embodied. It is real. The dream ends when the Son is encountered in the flesh, when truth is no longer abstract, but experienced fully through the Spirit.

---

Conclusion: Waking Up from the Lie

The Gospel of Truth invites its readers to wake up from the illusions of plané — delusion, confusion, and false perception. It warns against taking error seriously, especially when that error masquerades as deeper knowledge. The so-called "astral plane" is one of these deceptions: an imaginative extension of the night’s dream, not a true realm of the Father.

To awaken is to cast off these fantasies like a bad dream and to receive the Spirit who sets us on our feet — to taste, smell, and grasp the Beloved Son in truth. This is not a flight from the body, but the restoration of the whole person.

Blessed is the one who awakens.

Spiritual Gifts and Realm Travel

Spiritual Gifts and Realm Travel

**Spiritual Gifts and Realm Travel: Understanding Mental Ascent and Spiritual Reality**  

Greetings to you, my brothers and sisters in the knowledge of the Father and the Son. Let us now reflect together on the deep mystery of *Spiritual Gifts and Realm Travel*, and understand how these differ from the practices of this world.

**The Kingdom of Light and Its Realms**  

In the Kingdom of Light, there exist many realms — each of a higher order and unique form. Though different in their arrangements, all are united within the Father. Every realm holds its own nature, yet together they reflect the boundless nature of the Begotten Son.  

It is vital for each of us to discern the order of glory to which we belong. Once this is revealed, it is fitting that we walk in it with wisdom. As Paul wrote in **1 Corinthians 15:41-42**, *"There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So also is the resurrection of the dead."* Each one of us mirrors the Saviour in our unique reflection.  

See now, brethren — the Son is not merely known as a human being, but as the *Son of Man*, whose form surpasses the forms of the Aeons. Even they could not fully comprehend His image, as stated in **The Gospel of Truth**, *“For even they could not comprehend the image to which they saw, but we have the nature and form which is superior to theirs.”*  

It is with great joy that you have received the words of the Begotten One, and continue to grow in understanding.

**Spiritual Gifts as Natural Abilities**  

Many of us were taught that spiritual gifts operate only under specific conditions — that one must be "saved" and that these gifts are given briefly by the will of the Holy Spirit. But, brothers and sisters, let us consider this carefully.  

If a person speaks French fluently, we might naturally assume, *“You must be French.”* But there are those born speaking French, and those who learn it later. So it is with spiritual gifts. Some were born with them, inheriting them as natural abilities from the spiritual realm, while others will awaken and inherit them in time.  

In the higher realms, these gifts — healing, prophecy, discernment — are commonplace. **The Gospel of Truth** says, *“No one truly teaches you anything but only brings back to your remembrance that which you have long forgotten by coming to this world.”*  

Our task is to *“know ourselves”*, for as we do, we reclaim what we have always possessed. As Jesus said in **Luke 17:21**, *“The kingdom of God is within you.”*  

Many are born with these abilities as inheritance, while others will receive them in due time. When both the inheritors and the newly awakened reach spiritual maturity, operating in these abilities will become natural, as it was before entering this world.

**Being Born Again: The True Meaning**  

The phrase *“You must be saved and born again”* has often been misunderstood. It does not mean simply joining a religion, but remembering who you were before the rulers of this world fashioned you into a body of flesh.  

You existed before this world. As **The Gospel of Truth** reminds us, *“You appeared in this world in their physical forms which is the bodies you have now, and was born as a physical being is born, first born a spiritual being then born again as a physical being.”*  

When you use spiritual gifts, you are operating your natural spiritual abilities within a physical world. You rule both over the dead and the living in this realm, participating in both physical and spiritual reality at once.

**Mental Ascent vs. Astral Travel**  

Do not confuse realm travel with astral projection or out-of-body experiences. Out-of-body travel often leads to torment or the domains of the rulers of this world. The Gospel warns that these rulers work to beguile those trapped in forgetfulness.  

Realm travel is entirely different. It is a mental and spiritual ascent, a *return to the region of your origin*. As you ascend, you remember who you are, seeing yourself alive both here and in the spiritual realms. The more you behold yourself in your true dwelling, the more you live in both realms — ruling, not fleeing.

In time, you will physically appear in new places in this world — first in your town, then in other cities, then states, and even countries. You will be known in these places as you are known in your spiritual home. This is the beginning of gnosis, discerning spiritual from physical.

**The Mystery of Being Filled and Being Emptied**  

Learn the mystery of *being filled* and *being emptied*. It is better to be emptied, for the empty vessel can receive fully. As **Philippians 2:7** says of Christ, *“He emptied himself, taking the form of a servant.”* This is our model.

Let us stand always before the face of the eternal Saviour, for in Him we see our eternal nature. The more we behold Him, the more we know ourselves as eternal beings.

Brothers and sisters — remain steadfast. Continue seeking knowledge. The Kingdom is within you, and you are not far from waking up fully.

Greetings to you my brothers and sisters:

Let me remind you of these things: Spiritual Gifts and Realm Travel.

Different Realms

In the Kingdom of light there are many different realms, different in the sense that one is of an higher order, and each order has it's own unique form, but the same seeing that all are within the Father.

One must recognize his or her order of glory and once it is known to you, then one should walk in it.

We all reflect who the Saviour is and our own unique reflection is in him, so my brethren see, that is, know, the saviour is not to be known as a mere human but son of man, who in his true nature supersede the nature and forms of the aeons.

For even they could not comprehend the image to which they saw, but we have the nature and form which is superior to theirs as well, so it is with great joy to see that you have received the words of the Begotten One with great understanding.

Spiritual Gifts

We were taught as children that in order to operate in spiritual gifts, you must be saved and when you do it's only for a short while, because it is by the will of the holy spirit.

Brethren look at that statement again, " you must be saved " if you had a friend and some one came up to you both speaking French, and your friend began to speak french with that person, and once they and your friend have finished speaking to one another, you might say to your friend " you must be French " you speak French very well and fluently.

The same it is with spiritual gifts, like French some were born speaking French while others learned at a later time, do you get me brothers and sisters?

In the spiritual realm these abilities are common place, I have told you that when I went to the worlds of the rulers of this world, that resurrection, and raising one from the dead, was common place with them, that was because, It Is!!

No one truly teaches you any thing but only bring back to your remembrance that which you have long forgotten by coming to this world, for this I continue to say to you, " know yourselves " then you will become known, again most was born with those abilities as an inheritance while others will soon inherit them, so when you both the inheritors and those that inherited reach the spiritual realm living and doing things in the spiritual realms those abilities will be common practice with you all.

And as for that statement " you must be saved and born again " this means you were into being long before the rulers of this world came into existence, you appeared in this world in their physical forms which is the bodied you have now, and was born as a physical being is born, first born a spiritual being then born again

"As " a physical being, and when you operate in your spiritual gifts, you are using your natural spiritual abilities in a physical body in a physical realm or physical world, ruling over both the dead and alive.

Realm travel

Do not confuse realm travel with out of the body travel, one, out of the body travel leads to torment, or to the places of the rulers of this world, this you will know in a short period of time.

Realm travel one goes back to the region of their birth and remembers all things, then sees oneself alive in both places and live in both places physical and spiritual realm, no longer leaving either but ruling in both, the more you see yourselves in the regions of your births the more you travel, in both places, here in this physical world and in the spiritual, you will soon appear physically in other places in this world, first in your neighborhood, then other cities, then states, and afterwards countries, and you be known there as you are known in your home you will see how simple it is,

These are the beginning stages of gnosis, knowing the difference between the spiritual beings from the physical these things will come in time, faster for some none attainable for others, learn the mystery of " being filled " and " being emptied " and why it is better to be emptied!

Again stand before the face of the eternal Saviour, and for Eternity stand before his face, for in him you see your for the eternal beings that you are.

Liberating Gnosis John 8:32

Liberating Gnosis 
or
Liberating Knowledge

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


**Liberating Gnosis: Know Thyself**


**“Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.” (2 Corinthians 3:17)**


To “know thyself” is both a secular and sacred imperative, a proverb that has echoed through the halls of philosophy and revelation alike. The call to self-knowledge is not mere introspection, but a journey into *Liberating Gnosis* — a divine, experiential knowledge that frees the mind and spirit.


In Biblical and mystical Christian thought, self-knowledge and God-knowledge are not distinct pursuits. They are twin aspects of the same awakening. **“He who is to have knowledge in this manner knows where he comes from and where he is going. He knows as one who, having become drunk, has turned away from his drunkenness, (and) having returned to himself, has set right what are his own.”** (Gospel of Truth)


This gnosis is about awakening from forgetfulness. From this forgetfulness, we return to ourselves and to God — for our origin and destination are the same. The wisdom of Hippolytus affirms this divine return through self-awareness: **“Discover God within thyself, for he has formed thee after his own image.”** (ANF., vol. 5, p. 153)


The Valentinian tradition captures this liberating power of gnosis beautifully: **“But it is not only the washing that is liberating, but the knowledge of who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.”** (Extracts from the Works of Theodotus 78)


These lines compel us to reckon with our original creation, our present condition, and our destiny in the resurrection. They speak not of speculative theology, but of personal restoration and divine alignment. This restoration begins in self-awareness and culminates in union with the divine.


The *Teachings of Silvanus* echo this same awakening: **“Know yourself, that is, from what substance you are, or from what race, or from what species. Understand that you have come into being from three races: from the earth, from the formed, and from the created.”** This tripartite being — body, soul, and mind — reflects the image of God and reveals how we are interwoven with divine intention.


Philo of Alexandria also urges us to pursue this self-knowledge: **“Come, and at once abandoning all other things, learn to know yourselves, and tell us plainly what ye yourselves are in respect of your bodies, in respect of your souls, in respect of your external senses, and in respect of your reason.”** (Philo: On the Migration of Abraham)


Philo furthers this vision of inner knowledge governed by divine reason: **“Learn to be acquainted with the country of the external senses; know thyself and thy own parts… who it is who moves those marvellous things, and pulls the strings, being himself invisible… whether it is the mind that is in thee, or the mind of the universe.”** (Philo: On Flight and Finding)


Thus, “know thyself” is not simply ancient Greek wisdom — it is a gospel imperative. Alexander Campbell recognized this harmony: **“‘Know thyself’ was the wisest maxim of the wisest philosophers… ‘Know thyself’ is inculcated by all the prophets and Apostles of all the ages of Revelation.”** (The Christian Baptist, Vols. 5–6)


Likewise, John Calvin reminds us that: **“Knowledge of ourselves lies, first, in considering what we were given at creation,” and, second, in calling to mind “our miserable condition after Adam’s fall.”** (Institutes I.1.1) Self-knowledge, he teaches, is impossible without divine revelation.


Scripture, again and again, reminds us of our frailty and dependence. **“For what is your life? It is even a vapour, that appears for a little time, and then vanishes away.”** (James 4:14) **“We will surely die and become like water spilled on the ground, which cannot be gathered up again.”** (2 Samuel 14:14) **“Like grass which grows up; in the morning it flourishes… in the evening it is cut down and withers.”** (Psalm 90:5–6)


These verses call us back to humility. As Moses prayed: **“So teach us to number our days, that we may gain a heart of wisdom.”** (Psalm 90:12)


This self-knowledge is not sterile self-awareness, but the recognition of our need for restoration. It points us to the Father through the Son. As the *Gospel of Truth* declares: **“After all these came also the little children, those who possess the knowledge of the Father. When they became strong they were taught the aspects of the Father’s face. They came to know and they were known. They were glorified and they gave glory.”**


We cannot know God in His fullness, but we can know Him through His image — Jesus Christ. **“Now, it is not difficult to know the Creator of all creatures, but it is impossible to comprehend the likeness of this One… You cannot know God through anyone except Christ, who has the image of the Father… A king is not usually known apart from an image.”** (The Teachings of Silvanus)


Finally, liberating gnosis is summarized in the Gospel’s power: **“That is the gospel of him whom they seek… Through him he enlightened those who were in darkness because of forgetfulness… 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.”** (Gospel of Truth)


Here, Christ is not just a messenger of knowledge — He *is* the knowledge, the living image of the Father, the path that liberates.


In conclusion, to **know thyself** is to begin the journey toward God. It is not prideful introspection but humble recognition — of our created nature, our fallen condition, and our future hope. Only through Christ — the image of God — can we truly know both ourselves and the One who made us. This is *Liberating Gnosis*.

John 8:32 "Then you will know the truth, and the truth will set you free."

In this study we will look at Liberating Gnosis, as we have already noted (in other posts), that gnosis refers to a knowledge which transcending intellectual knowledge. It is experiential knowing a knowledge gleaned from first-hand (personal) experience. This gnosis consists of two parts: the knowledge of God and of ourselves. Gnosis has the effect of liberating the mind 

The Gospel of Truth puts it: 

He who is to have knowledge in this manner knows where he comes from and where he is going. He knows as one who, having become drunk, has turned away from his drunkenness, (and) having returned to himself, has set right what are his own. (Gospel of Truth)

Whence did he come? Whither does he go? The answer to both is God. Here again, genuine self-knowledge is actually knowledge of God, and vice versa. Hippolytus in his "Elucidations" went so far as to proclaim that the maxim "Know thyself" means to "discover God *within* thyself, for he has formed thee after his own image." (ANF., vol. 5, p. 153).

Another Valentinian text the Extracts from the Works of Theodotus states:

78 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.  (the Extracts from the Works of Theodotus 78)

From this saying we can conclude that liberating knowledge involves insight of our original nature at creation next our sinful condition after Adam’s fall. What happens after death, how we will be restored what it means to be born again and the resurrection.

A similar saying to the one above from Theodotus is found in the text called the Teachings of Silvanus from the Nag Hammadi Library:

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

"Know yourself, that is, from what substance you are, or from what race, or from what species. Understand that you have come into being from three races: from the earth, from the formed, and from the created."

This part of the saying from Silvanus seems similar to a few says from Philo of Alexandria:

Come, and at once abandoning all other things, learn to know yourselves, and tell us plainly what ye yourselves are in respect of your bodies, in respect of your souls, in respect of your external senses, and in respect of your reason. (Philo: On the Migration of Abraham)

The body, the soul, reason and external senses in Philo could be connected or related in some respect to the earth, the formed, and the created in The Teachings of Silvanus which stand for the body, the soul, and the mind.

bodies, souls, external senses, and reason is synonymous with the whole person

bodies, souls, external senses, and reason are synonymous with the whole person since the preceding words, learn to know yourselves, and tell us plainly what ye yourselves imply a parallelism between the two expressions.

Philo invites people to explore the realm of sense perception, the reader is invited to know himself and every part of himself and how everything is governed by the invisible mind within the person or by the mind of God within the universe:

"Dwell, therefore," says she, "O my child, with him," not all thy life, but "certain days;" that is to say, learn to be acquainted with the country of the external senses; know thyself and thy own parts, and what each is, and for what end it was made, and how it is by nature calculated to energise, and who it is who moves those marvellous things, and pulls the strings, being himself invisible, in an invisible manner, whether it is the mind that is in thee, or the mind of the universe.(Philo: On Flight and Finding)

from these quotations we can see that to "know thyself" is not just a conscious awareness of one's thoughts and emotions but also a insight of our makeup

Know thyself

"Know thyself" was the wisest maxim of the wisest philosophers of the wisest pagan nation of antiquity. "Know thyself" is inculcated by all the prophets and Apostles of all the ages of Revelation. And while the wisest man of the wisest nation in theology taught as his first maxim that "the fear of Yahweh is the beginning of wisdom"and while the Saviour of the world taught that "it is eternal life to know the only true God and his son Jesus Christ whom he commissioned" both concur in inculcating the excellence and in teaching the utility and importance of self-knowledge (The Christian Baptist, Volumes 5-6 1827-1828 Edited by Alexander Campbell)

but the knowledge of who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.  (the Extracts from the Works of Theodotus 78)

According to John Calvin "Knowledge of ourselves lies, first, in considering what we were given at creation," and, second, in calling to mind "our miserable condition after Adam’s fall." Both of these are undiscoverable outside God’s written Word. (Institutes I.1.1)

Such lack of self-examination leads to a lack of self-knowledge, and therefore people drift along through life, making their decisions according to the dictates of their own natural desires. There is a refusal - albeit heavily masked - to take on board the fact that life is so short that all too soon the finality of death will be upon us. “For what is your life? It is even a vapour, that appears for a little time, and then vanishes away”. “We will surely die and become like water spilled on the ground, which cannot be gathered up again”. “Like grass which grows up; in the morning it flourishes and grows up; in the evening it is cut down and withers” (James 4:14; 2 Sam. 14:14; Ps. 90:5,6). Moses, a truly thoughtful man, recognised this, and pleaded to God: “So teach us to number our days, that we may gain a heart of wisdom.” (Ps. 90:12) Therefore, in view of life’s brevity, we should make our acquisition of true wisdom a number one priority. 

Knowing God

After all these came also the little children, those who possess the knowledge of the father. When they became strong they were taught the aspects of the father’s face. They came to know and they were known. They were glorified and they gave glory. (Gospel of truth)

Now, it is not difficult to know the Creator of all creatures, but it is impossible to comprehend the likeness of this One. For it is difficult not only for men to comprehend God, but it is (also) difficult for every divine being, (both) the angels and the archangels. It is necessary to know God as he is. You cannot know God through anyone except Christ, who has the image of the Father, for this image reveals the true likeness in correspondence to that which is revealed. A king is not usually known apart from an image. (The Teachings of Silvanus)

It is impossible to know God according to his divine nature but we can know God according to his personality and character.

The knowledge of ourselves is impossible apart from the knowledge of God.  

self knowledge can only be understood with the knowledge of God and our sinful nature which comes from the scriptures 

But there we learn self-knowledge in a wholly practical way: from our original state we gratefully learn that “we are ever dependent” on God our Maker for everything; while reflection on our present sinful and wretched state “should truly humble us and overwhelm us with shame.” (Institutes II.1.1)

Liberating Gnosis 

That is the gospel of him whom they seek, which he has revealed to the perfect through the mercies of the father as the hidden mystery, Jesus the anointed.  Through him he enlightened those who were in darkness because of forgetfulness. He enlightened them and gave them a path. And that path is the truth that he taught them.  For this reason error was angry with him, so she persecuted him. She was distressed by him, and she was made powerless. He was nailed to a tree.  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. (Gospel of Truth)

Here Jesus and the gospel are one: it is nailed to the tree in his person. Thought only nailed to a tree, the gospel became a fruit of knowledge, thereby making its tree into a tree of knowledge — but not knowledge of good and evil ( Gen. 2:9) — knowledge of the Father