El the Supreme Deity and Yahweh as His Chief Angelic Messenger

The Hebrew scriptures preserve traces of an ancient understanding in which El is the supreme and eternal Deity, while Yahweh functions as a powerful messenger or angelic representative acting on His behalf. Numerous passages of scripture, together with ancient interpretations, present a consistent picture: the ultimate Deity works through heavenly messengers called Elohim, and among these messengers one bears the divine name and authority.

This concept explains many passages in the Old Testament where angels speak and act in the first person as if they themselves were the Deity. It also explains how humans could “see God” in certain passages while other scriptures insist that no human being has ever seen the invisible Creator.

Understanding the relationship between El, Elohim, and Yahweh helps clarify the structure of divine authority presented in the Hebrew scriptures.

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El as the Supreme Deity

In the ancient Near East, El was recognized as the supreme deity and the father of the divine council. Texts from Ugarit describe El as the aged king who presides over the assembly of divine beings. This structure of a supreme ruler presiding over subordinate divine messengers appears throughout the Hebrew scriptures.

One important passage appears in Deuteronomy 32, preserved in early textual traditions such as the Dead Sea Scrolls and the Septuagint:

“When the Most High gave the nations their inheritance,
when he divided mankind,
he fixed the borders of the peoples
according to the number of the sons of God.
But Yahweh’s portion is his people,
Jacob his allotted inheritance.”

In this passage the Most High distributes the nations among divine beings described as “sons of God.” Yahweh receives Israel as his allotted portion. This implies a hierarchy in which the Most High governs the nations through subordinate heavenly rulers.

Thus the scriptures preserve a distinction between El, the Most High, and Yahweh, the ruler appointed over Israel.

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Yahweh as the Angel Sent by the Deity

A crucial passage appears in Exodus where the Deity promises to send an angel to guide Israel:

Exodus 23:20–21

“See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him.”

This angel carries the Name of the Deity. Because the divine name resides in him, he speaks and acts with divine authority. The people are commanded to obey him exactly as they would obey the Deity Himself.

This explains why the angel of Yahweh frequently speaks in the first person as if he himself performed divine acts.

Thus the messenger bearing the divine name functions as the visible representative of the invisible Deity.

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The Chief Angel Michael

The scriptures also identify one of the highest-ranking angels as Michael, whose name means “Who is like El.” Michael is described as one of the chief princes among the heavenly rulers.

Daniel 10:13

“But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia.”

Michael is described here as one of the chief princes, indicating a hierarchy among the heavenly rulers. As a chief prince, he holds authority among the angelic host.

Many interpreters identify the angel who bears the divine name in Exodus with this highest-ranking angelic ruler.

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Yahweh Appearing to Abraham

The book of Genesis describes a remarkable event in which Yahweh appears to Abraham. Yet the narrative also reveals that Abraham initially sees not the Deity Himself but three men.

Genesis 18:1

“Yahweh appeared to Abraham as he sat in the door of his tent.”

Yet the next verses show what Abraham actually saw:

“And he lifted up his eyes and looked, and, lo, three men stood by him.”

The narrative proceeds to show that these visitors are divine messengers or Elohim. One of them acts as the chief representative and speaks with divine authority.

Ancient interpreters explained that the eternal Deity works through these heavenly messengers, speaking through them as His representatives.

Thus the appearance of Yahweh to Abraham was actually a manifestation of divine authority through one of the Elohim.

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Jacob and the Elohim

The story of Jacob further illustrates this principle. In one passage Jacob wrestles with a divine being and declares that he has seen God.

Genesis 32:30

“So Jacob called the name of the place Peniel: ‘For I have seen God face to face, and my life is preserved.’”

However, another scripture clarifies the identity of this being.

Hosea 12:3–4

“He took his brother by the heel in the womb, and by his strength he had power with God.
Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him.”

The passage identifies the being as an angel. Jacob wrestled with a messenger of the Deity who represented divine authority.

Thus the scripture shows that encounters with “God” often involved encounters with angelic representatives.

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Jacob at Bethel

The relationship between El and Elohim becomes clearer in the account of Jacob at Bethel.

Genesis 35:1

“And God (Elohim) said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God (El), that appeared unto thee when thou fleddest from the face of Esau thy brother.”

Here the distinction is explicit.

• Elohim speaks to Jacob.

• Jacob is commanded to build an altar to El.

Another translation expresses the same distinction:

“Then the Elohim said to Jacob, ‘Arise, go up to Bethel and dwell there; and make an altar there to the One True El, who appeared to you when you fled from the face of Esau your brother.’”

Thus the Elohim function as messengers directing Jacob to worship the supreme Deity.

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The Ladder Between Heaven and Earth

Earlier Jacob had a dream in which he saw a ladder reaching from earth to heaven.

The vision showed heavenly messengers moving between the earthly realm and the heavenly realm. These messengers are described as the Elohim of the Deity.

The New Testament later describes angels in similar terms:

Hebrews 1:14

“Are they not all ministering spirits sent forth to assist those who will inherit salvation?”

These heavenly messengers act as agents of the Deity, carrying out His purposes on earth.

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The Elohim Seen by Moses and the Elders

Another important passage occurs during the covenant at Mount Sinai.

Exodus 24:10

“And they saw the God of Israel: and there was under his feet as it were a paved work of sapphire stone, and as it were the body of heaven in his clearness.”

This passage states that Moses and the elders of Israel saw the God of Israel. Yet other scriptures insist that the true Deity cannot be seen by human beings.

Exodus 33:20

“There shall no man see me, and live.”

The explanation lies in the identity of the being seen. The elders saw the Elohim of Israel, divine messengers who embody the presence of the eternal Deity.

The glory they saw was a manifestation of the invisible spirit through angelic representatives.

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The Distinction Between Yahweh and Elohim

The book of Exodus reveals a distinction between Yahweh and the Elohim who serve as His agents.

During the covenant ceremony the elders of Israel are allowed to approach the Elohim, but Moses alone is permitted to approach Yahweh.

This distinction suggests a hierarchy within the heavenly order.

The Elohim function as divine messengers who represent the authority of the supreme Deity.

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The Invisible Creator

Scripture repeatedly emphasizes that the true Creator cannot be seen by human beings.

1 Timothy 6:16

“Who alone is immortal and who lives in unapproachable light, whom no one has seen or can see.”

This statement confirms that the eternal Deity remains invisible and inaccessible to human sight.

Therefore the visible manifestations described in the Old Testament must involve divine representatives rather than the invisible Creator Himself.

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The Law Given Through Angels

The New Testament further explains that the law given at Mount Sinai was mediated through angels.

Galatians 3:19

“The law was given through angels by a mediator.”

Acts 7:53

“You who have received the law by the disposition of angels.”

These passages confirm that the heavenly messengers played a central role in delivering divine revelation to humanity.

Thus the manifestation of Yahweh to Moses was accomplished through an angelic representative bearing divine authority.

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The Similitude of Yahweh

One passage explicitly states that Moses saw not the Deity Himself but a likeness or representation.

Numbers 12:8

“The similitude of Yahweh shall he behold.”

The word “similitude” indicates a representation or manifestation rather than the actual essence of the Deity.

Thus Moses encountered a visible manifestation of divine authority rather than the invisible eternal spirit itself.

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No One Has Seen the Deity

The New Testament repeats this fundamental principle.

John 1:18

“No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, he has declared him.”

This statement harmonizes with the Old Testament teaching that the Creator remains unseen.

All visible manifestations of divine authority occur through messengers and representatives.

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The Role of Jesus Christ

The mission of Jesus continues this pattern of divine representation. Just as the angels bore the authority of the Deity in earlier times, Jesus manifests the character and purpose of the Father to humanity.

The law came through Moses, but the fuller revelation of grace and truth came through Jesus Christ.

Through his life, teaching, death, resurrection, and ascension, Jesus revealed the nature and purpose of the Deity in a way that humanity could understand.

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Conclusion

The Hebrew scriptures reveal a structured heavenly order in which the supreme Deity operates through divine messengers called Elohim. Among these messengers one bears the divine name and authority, acting as the visible representative of the invisible Creator.

This messenger, often called Yahweh, functions as the chief angelic ruler responsible for guiding and governing the people of Israel.

Scripture repeatedly demonstrates this pattern:

• The Most High distributes the nations.

• Angels act as divine messengers.

• Yahweh bears the divine name and authority.

• Humans encounter the Deity through these representatives.

At the same time the scriptures insist that the eternal Creator remains unseen and inaccessible to human sight.

Thus the appearances of Yahweh throughout the Old Testament can be understood as manifestations of divine authority through the chief messenger of the heavenly host, acting on behalf of the supreme Deity, El, the Most High.

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Why the Jesus in the Gnostic Gospels Is Superior to the canonical gospels

The discovery of ancient texts such as the Gospel of Thomas, the Gospel of Mary, and the Gospel of Philip has revealed a strikingly different portrayal of Jesus than the one found in the canonical New Testament.

In the canonical gospels—Gospel of Matthew, Gospel of Mark, Gospel of Luke, and Gospel of John—Jesus is often depicted as a divine savior whose primary mission is to redeem humanity from sin through his death and resurrection.

In contrast, the Jesus portrayed in the Gnostic gospels appears more like a philosophical teacher or spiritual guide whose purpose is to help individuals awaken to knowledge and discover the divine within themselves.

Because of these differences, some modern readers and scholars argue that the Gnostic portrayal of Jesus represents a more philosophical, introspective, and psychologically sophisticated interpretation of his teachings.

Below are several key reasons often given for why the Gnostic depiction of Jesus is seen as more intellectually advanced or “superior” by some interpreters.

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1. Focus on Knowledge Instead of Sin

One of the most important differences between the Gnostic gospels and the canonical New Testament is the central role of knowledge.

In traditional Christianity, humanity’s main problem is sin. Salvation therefore requires repentance and divine forgiveness.

In Gnostic texts, however, the fundamental human problem is ignorance. According to this perspective, people suffer not because they are sinful but because they lack awareness of their true nature.

This idea appears clearly in the Gospel of Thomas, which repeatedly emphasizes the importance of self-knowledge.

Jesus states:

“When you know yourselves, then you will be known… but if you do not know yourselves, you dwell in poverty.”

This statement suggests that true spiritual poverty is not moral failure but ignorance of one’s own nature.

Another saying reinforces the idea that spiritual truth must be discovered through active inquiry:

“Let him who seeks continue seeking until he finds.”

Rather than demanding faith or obedience, the Gnostic Jesus encourages investigation, questioning, and discovery.

This emphasis on knowledge aligns closely with ancient philosophical traditions in which enlightenment comes through understanding rather than through external authority.

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2. The Kingdom of God Is Within

Another distinctive teaching in the Gnostic gospels is the idea that the Kingdom of God is not a future place but a present reality that exists within human consciousness.

The Gospel of Thomas expresses this idea clearly.

Jesus says:

“The kingdom is inside of you and it is outside of you.”

This statement radically changes the meaning of the Kingdom of God. Instead of describing a supernatural realm that will appear at the end of time, it suggests that the kingdom already exists and can be discovered through awareness.

Another passage reinforces this idea:

“If you bring forth what is within you, what you bring forth will save you.”

Here salvation is not something granted by divine intervention but something that emerges from within the individual.

A third saying expands the concept even further:

“The Father’s kingdom is spread out upon the earth, and people do not see it.”

This implies that the spiritual reality Jesus describes is already present everywhere, but most people fail to perceive it because they lack awareness.

In this interpretation, enlightenment involves learning to see reality correctly, not waiting for a future supernatural event.

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3. Jesus as a Guide Rather Than a Divine Ruler

Another reason some readers find the Gnostic Jesus appealing is that he appears more like a teacher or guide than a divine ruler demanding worship.

In the canonical gospels, Jesus is often portrayed as a unique divine figure whose authority comes from his special relationship with God.

In contrast, many Gnostic texts present Jesus as someone who reveals hidden knowledge that others can also attain.

For example, the Gospel of Thomas again emphasizes the importance of personal discovery:

“The seeker should not stop seeking until he finds.”

This saying portrays Jesus as encouraging exploration rather than demanding belief.

Another passage reinforces the idea that salvation arises from inner realization:

“If you bring forth what is within you… it will save you.”

Here Jesus functions as a guide who helps others discover their own inner potential.

One of the most striking sayings in the Gospel of Thomas further expands this concept:

“Split a piece of wood; I am there. Lift up the stone, and you will find me there.”

This statement suggests that the divine presence is everywhere in the natural world, not confined to a single religious figure or institution.

In this interpretation, Jesus does not monopolize divinity but instead reveals a universal spiritual reality.

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4. Emphasis on the Mind and Consciousness

Another major difference between the Gnostic gospels and traditional Christianity is the emphasis on consciousness and the mind.

In the Gospel of Mary, Jesus explains that visions do not come from supernatural spirits but from the mind itself.

One passage states:

“He does not see through the soul nor through the spirit, but the mind between the two.”

This statement suggests that spiritual visions arise from mental processes rather than external supernatural beings.

In modern terms, this idea resembles contemporary theories in psychology and neuroscience that explain mystical experiences as products of brain activity.

Another saying from the Gospel of Thomas also emphasizes internal transformation:

“When you make the inner like the outer and the outer like the inner… then you will enter the kingdom.”

This teaching suggests that enlightenment involves integrating different aspects of consciousness.

A further passage reiterates the central importance of inner awareness:

“What you bring forth from within will save you.”

Together, these sayings portray spiritual awakening as a psychological and cognitive transformation rather than a supernatural miracle.

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5. Absence of Demons and Devil Mythology

The canonical gospels frequently describe Jesus confronting demons, evil spirits, and Satan.

Many stories involve exorcisms or cosmic battles between divine and demonic forces.

However, the Gnostic gospels generally do not emphasize demonology.

Instead of portraying evil as the influence of supernatural beings, they often interpret spiritual problems as the result of ignorance or illusion.

Because of this shift in perspective, the teachings of the Gnostic Jesus can appear less mythological and more philosophical.

The focus moves away from supernatural warfare and toward self-understanding and enlightenment.

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6. Less Focus on Miracles

The canonical gospels emphasize miraculous events such as:

• walking on water

• raising the dead

• multiplying food

• casting out demons.

These miracles demonstrate divine power and reinforce the idea that Jesus is uniquely supernatural.

In contrast, the Gospel of Thomas contains almost no miracle stories.

Instead, it consists mainly of sayings and philosophical teachings.

This shift places the emphasis on wisdom rather than supernatural power.

The Gnostic Jesus persuades through insight and understanding rather than through displays of miraculous authority.

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7. Enlightenment Instead of Atonement

Another major difference concerns the meaning of salvation.

Traditional Christianity teaches that Jesus’ death and resurrection provide atonement for human sin.

In Gnostic texts, however, salvation often involves awakening from ignorance.

The goal is not forgiveness through sacrifice but liberation through knowledge.

Enlightenment occurs when individuals recognize the divine reality within themselves and understand the nature of existence.

This concept resembles philosophical traditions that emphasize self-knowledge as the path to freedom.

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8. Equality Between Humans and the Divine

Some Gnostic teachings suggest that the divine spark exists within all human beings.

If individuals gain knowledge and awaken to their true nature, they can become like Christ.

This idea implies that spiritual enlightenment is not reserved for a single divine figure but is potentially accessible to everyone.

Such a perspective creates a more egalitarian spiritual worldview in which each person possesses the capacity for profound insight and transformation.

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9. Spiritual Authority Comes from Personal Insight

In traditional Christianity, spiritual authority often comes from institutions such as churches, priests, or established doctrines.

The Gnostic tradition, however, tends to emphasize direct personal experience.

Truth is discovered through inner realization, not through external authority.

This approach places responsibility for spiritual understanding on the individual rather than on religious institutions.

Because of this emphasis, Gnostic spirituality often resembles philosophical or mystical traditions that encourage introspection and independent thought.

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10. Stronger Role for Women

Some Gnostic texts also present a more prominent role for women in spiritual leadership.

The Gospel of Mary portrays Mary Magdalene as a disciple who receives special teachings from Jesus and shares them with the other followers.

In some passages, the male disciples even question her authority, suggesting that early Christian communities may have debated the role of women in spiritual leadership.

This portrayal has led many scholars to conclude that certain Gnostic communities were more inclusive and egalitarian than later institutional Christianity.

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Conclusion

The Jesus portrayed in the Gnostic gospels differs significantly from the figure presented in the canonical New Testament.

Rather than focusing on sin, miracles, and supernatural authority, the Gnostic texts emphasize:

• knowledge

• inner awareness

• personal discovery

• transformation of consciousness.

Key sayings illustrate this perspective:

“When you know yourselves, then you will be known.”

“The kingdom is inside of you and it is outside of you.”

“If you bring forth what is within you, what you bring forth will save you.”

“Split a piece of wood; I am there.”

“He does not see through the soul nor through the spirit, but the mind between the two.”

Together, these teachings present a vision of spirituality centered on self-knowledge and awareness.

For this reason, many modern readers interpret the Gnostic Jesus as a philosopher of consciousness, whose teachings emphasize insight and awakening rather than supernatural belief.

Whether one accepts this interpretation or not, the Gnostic gospels provide a fascinating alternative perspective on the teachings attributed to Jesus and reveal the remarkable diversity of ideas that existed in early Christianity.

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The Brain, Mind and Consciousness Ephesians 4:18

 The Brain, Mind and Consciousness Ephesians 4:18

The Brain, Mind and Consciousness

Mental states are actually only physical states, are they not? I mean, 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.

I think, therefore I am

"As he thinketh within himself, so is he" (Prov. 23:7)

"Let this mind be in you, which was also in Christ Jesus" (Phil 2:5)

"A double minded man is unstable in all his ways" (James 1:8)

"Operating upon the brain [physical], it [indwelling sin] excites the 'propensities', and these set the 'intellect' [mental], and 'sentiments' [moral] to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, 'the understanding is darkened through ignorance, because of the blindness of the heart'". (Elpis Israel, p . 127)

Posted by 1922epignosis at 10:00 

EL The One True Deity

The word AIL (El) means “power,” “force,” or plain old “energy.” The Hebrews used the same word to denote their Deity. They USED AIL (El) because that’s what the Deity of the Bible is. He is Desire, Direction, and Drive. There's no fire-flinging, brimstone-breathing behemoth. There's no gray- headed old geezer. There are no three different “Persons” who think they are one.

AIL or EL is a both a name and a title of the Eternal Uncreated Spirit or Deity. Ail expresses the omnipresence of God, i.e., the universal extension of His knowledge and power.” see Jer. xxiii. 23 and 24

the ONE SELF-EXISTENT ETERNAL AIL hath never been seen by any mortal man -- that He is an undivided and invisible unity, pre-existent before the beginning of all things, intelligent and material;

The ETERNAL POWER is the Logos, or Word, which is identical with Theos, or DEITY, glowing in light. SPIRIT substantial and corporeal. The Deity is wisdom as well as Power. Hence the Divine Nature is a moral nature as well as substantial; so that His moral attributes are constituents of His glory, equally with those of His substance, in its essentiality and power.

EL or AIL God--The original Mind in Progressive Action. AIL means "the strong and ever-sustaining one," and Theos, "to swear or formulate by the power of the Word." AIL thus represents the Great First Cause that designed all creation.

The primary idea of all the definitions is radically the same ; the universal extension of power implies an original source from which that power flows, and its universality of extension implies absolute omnipotence in regard to the source. The idea is well expressed by a term somewhat widely used in these days -- The Great First Cause.

The universal extension of power and existence associated with ” The Great First Cause,” which Cause must necessarily contain within it all the potential power of the universe, is likewise declared in the statement of Moses, the man of God, ” 90 O Yahweh, you yourself have proved to be a real dwelling for us During generation after generation. 2 Before the mountains themselves were born,
Or you proceeded to bring forth as with labor pains the earth and the productive land, Even from time indefinite to time indefinite you are EL ” (Psa. xc. 1 and 2).

El or Ail, therefore, refers to that mighty Power whose work is exhibited in all creation, and whose energy is the basis of all matter for "out of Him were all things made."

The Deity of the Bible is not an entity in the common sense of the word at all. The Deity of the Bible is Desire, Direction, and Drive. The power becomes personal when it is manifest by a being. The beings who manifest the power OF AIL (El) can be (and often are) taken for God. That may be how the misunderstandings began. That, as well as the blindness of Bible translators (together with the naivety of their readers) might be why such an obvious Truth has eluded so many.

Every member of the heavenly host is an Eloah (mighty one), but of all the Elohim (mighty ones) ONE ONLY is the original and self-existent AIL the absolute, omnipotent, and independent power of the universe. Speaking of Himself in His address to the ends of the earth He says: 'Look unto me, for I am AIL, and none else' (Isa. 45:22); and to Israel he saith: 'Ye are my witnesses, and my servant whom I have chosen, that ye may know and believe me, and understand that I, Yahweh, am He; before me AlL or POWER, has not been formed nor after me shall be" (Isa. 43:10).

The Eternal Spirit, in imposing upon himself a name, selected a word which should point toward this wonderful future manifestation of spirit. There had been previous manifestations of spirit, and the then already-existent Elohim were its fruit. But now a new manifestation was pre-determined -- a manifestation of Elohim, or Sons of God, out of human flesh and spirit.

Now, if we understand this, we shall be able to discern the force and beauty of the expression Yahweh-Elohim, which occurs so frequently in the Hebrew Scriptures. Yahweh is the name of Uncreated Power, Elohim, the organizations of that Power after its image and likeness, whether they belong to the sun, moon, and stars of the universe, or to Israel. Hence also the beauty and the fulness of the phrase, "I am He the Mighty Ones, that formed the earth and made it -- I Yahweh and none without" -- ani-hu ha-elohim; ani Yahweh.

The Holy Spirit is a Feminine Aspect of God

 # The Holy Spirit is a Feminine Aspect of the Deity

The earliest hymns and writings of the followers of Jesus often preserved linguistic and symbolic traditions that reflected the grammar of the languages in which they were written. One of the most striking examples is the way the Holy Spirit is described in feminine terms. In Hebrew, Syriac, and related Semitic languages, the word for spirit is grammatically feminine, and this grammatical feature naturally shaped the imagery used in early devotional texts. These traditions preserved the idea that the Spirit could be spoken of in maternal language without implying a separate person. Instead, the Spirit represents the living power, breath, and mind of the Deity.

The *Odes of Solomon*, one of the earliest collections of Christian hymns, illustrates this tradition clearly. In several passages the Spirit is explicitly referred to using feminine language. In **Ode 24**, the Spirit appears symbolically as a dove:

“Ode 24

The dove fluttered over the head of our Lord Messiah, because He was her head.

And she sang over Him, and her voice was heard.”

The feminine pronoun “she” reflects the underlying linguistic structure in which the word for spirit is feminine. The dove imagery also recalls the descent of the Spirit at the baptism of Jesus. In this hymn the Spirit is portrayed not as a separate being but as the living presence and power of the Deity resting upon the Messiah.

An even clearer example appears in **Ode 19**, which uses maternal imagery to describe the work of the Spirit:

“Ode 19

A cup of milk was offered to me, and I drank it in the sweetness of the Lord's kindness.

The Son is the cup, and the Father is He who was milked; and the Holy Spirit is She who milked Him;

Because His breasts were full, and it was undesirable that His milk should be ineffectually released.

The Holy Spirit opened Her bosom, and mixed the milk of the two breasts of the Father.

Then She gave the mixture to the generation without their knowing, and those who have received it are in the perfection of the right hand.

The womb of the Virgin took it, and she received conception and gave birth.

So the Virgin became a mother with great mercies.

And she labored and bore the Son but without pain, because it did not occur without purpose.

And she did not require a midwife, because He caused her to give life.

She brought forth like a strong man with desire, and she bore according to the manifestation, and she acquired according to the Great Power.

And she loved with redemption, and guarded with kindness, and declared with grandeur.

Hallelujah.”

This passage explicitly calls the Holy Spirit “She.” The Spirit is portrayed as the one who distributes the life-giving nourishment that originates from the Father. The imagery is deeply maternal: milk, womb, nourishment, and birth. The symbolism does not suggest that the Spirit is another person but rather that the power of the Deity operates in a nurturing and generative manner.

A similar theme appears in **Ode 36**, where the Spirit again acts with maternal activity:

“Ode 36

I rested on the Spirit of the Lord, and She lifted me up to heaven;

And caused me to stand on my feet in the Lord's high place, before His perfection and His glory, where I continued glorifying Him by the composition of His Odes.

The Spirit brought me forth before the Lord's face, and because I was the Son of Man, I was named the Light, the Son of God;

Because I was the most glorified among the glorious ones, and the greatest among the great ones.

For according to the greatness of the Most High, so She made me; and according to His newness He renewed me.

And He anointed me with His perfection; and I became one of those who are near Him.

And my mouth was opened like a cloud of dew, and my heart gushed forth like a gusher of righteousness.

And my approach was in peace, and I was established in the Spirit of Providence.

Hallelujah.”

Here the Spirit lifts, brings forth, and forms the individual. The language of being “brought forth” again echoes birth imagery. The parallel line “She made me … He renewed me” demonstrates how the Spirit functions as the operative power of the Most High.

The reason for this feminine imagery lies largely in language. In Hebrew, Syriac, and Coptic traditions the word for spirit is grammatically feminine. The Hebrew term illustrates this clearly:

ruach: breath, wind, spirit

Original Word: רוּחַ

Part of Speech: Noun Feminine

Transliteration: ruach

Phonetic Spelling: (roo'-akh)

Definition: breath, wind, spirit

Because the noun is feminine, writers naturally used feminine pronouns when referring to it. This grammatical structure shaped theological imagery. Just as wisdom in the Hebrew scriptures is often personified as “She,” the Spirit could also be described in feminine terms.

Maternal imagery for the Spirit also appears in sayings attributed to Jesus. One example occurs in the *Gospel of Thomas*:

“Gospel of Thomas Saying 101

Those who do not hate their father and mother as I do

cannot be my students,

and those who do not love their father and mother as I do

cannot be my students.

For my mother gave me falsehood,

but my true mother gave me life.”

In this statement Jesus contrasts his earthly origin with the source of his true life. The phrase “my true mother gave me life” reflects the idea that the Spirit is the source of new life.

This concept connects directly with the teaching about resurrection and new birth. The apostle Paul wrote:

“Rom 1:3 Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.”

According to this passage, Jesus was born from David’s lineage according to the flesh, but his status as Son of God was revealed through the power of the Spirit in the resurrection. In this sense the Spirit functions as the source of a new birth.

The same imagery appears in the words of Jesus recorded in John:

“John 3:6 What has been born from the flesh is flesh, and what has been born from the spirit is spirit.

7 Do not marvel because I told you, YOU people must be born again.

8 The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone that has been born from the spirit.”

The language of being “born from the spirit” naturally evokes maternal imagery. Birth implies a mother, and this explains why early writers sometimes spoke of the Spirit using maternal symbolism.

A related concept appears in the saying of Jesus about wisdom:

“Mt 11:19 But wisdom is justified by her children.”

Wisdom, representing the mind of the Deity, is personified as a mother whose children demonstrate her righteousness. Since the Spirit represents the breath and mind of the Deity in action, the connection between wisdom and the Spirit becomes clear.

For this reason some early interpreters described the Deity in an androgynous sense, expressing both paternal and maternal aspects. The Father represents the source, while the Spirit represents the life-giving power that proceeds from Him. The maternal language is symbolic of function rather than biological gender.

At the same time, the Spirit is not a separate individual being. The Spirit is the invisible power and energy of the Father by which the Deity is everywhere present. The scriptures consistently describe the Spirit as the power through which the divine purpose is carried out.

“The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33.”

In the same way:

“The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 The spirit is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.”

Thus the Spirit can be described using personal language because it belongs to the Deity Himself, yet it is not another individual within the divine nature.

“The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead.”

In this way the feminine imagery found in early Christian hymns and scriptures reflects both linguistic tradition and symbolic theology. The Spirit is the living breath of the Deity, the power through which life, renewal, and resurrection occur. Because this power gives birth to new life, it can appropriately be described in maternal terms while still remaining the active presence of the one Deity.

The Holy Spirit is a Female but not a Person

or

The Holy Spirit is a Feminine Aspect of God

Ode 19

A cup of milk was offered to me, and I drank it in the sweetness of the Lord's kindness.

The Son is the cup, and the Father is He who was milked; and the Holy Spirit is She who milked Him;

Because His breasts were full, and it was undesirable that His milk should be ineffectually released.

The Holy Spirit opened Her bosom, and mixed the milk of the two breasts of the Father.

Then She gave the mixture to the generation without their knowing, and those who have received it are in the perfection of the right hand.

The womb of the Virgin took it, and she received conception and gave birth.

So the Virgin became a mother with great mercies.

And she labored and bore the Son but without pain, because it did not occur without purpose.

And she did not require a midwife, because He caused her to give life.

She brought forth like a strong man with desire, and she bore according to the manifestation, and she acquired according to the Great Power.

And she loved with redemption, and guarded with kindness, and declared with grandeur.

Hallelujah.

This ode is about a Eucharist meal

The milk is the Logos 

Quadernity father, Logos, holy spirit, Virgin mother church

The cup represents what it contains although the corpse and thus the milk is identified with the sun the milk actually comes from the father allegorically therefore the sun is derived from the father

The Father is androgynous 

The Holy Spirit is best understood the feminine aspect of God romams 1;4

The spirit is more a power the Living spiritual power of god which cannot be intellectually circumscribed Ode 3:10 28:7 this would make it clear that the only spirit of God is not meant as a person

The mixture of the Son and milk Express from the father's pair of maternal breasts into the cup which is the sun this is given by the spirit to the world well they did not know John 1;10 those who received it are in the fullness of the right hand

The womb of the Virgin caught it the Virgin os not Mary it is the church Ephesians 5:25-27 2 Corinthians 11:2 Galatians 4:26

Ode 24

The dove fluttered over the head of our Lord Messiah, because He was her head.

And she sang over Him, and her voice was heard.

Ode 36

I rested on the Spirit of the Lord, and She lifted me up to heaven;

And caused me to stand on my feet in the Lord's high place, before His perfection and His glory, where I continued glorifying Him by the composition of His Odes.

The Spirit brought me forth before the Lord's face, and because I was the Son of Man, I was named the Light, the Son of God;

Because I was the most glorified among the glorious ones, and the greatest among the great ones.

For according to the greatness of the Most High, so She made me; and according to His newness He renewed me.

And He anointed me with His perfection; and I became one of those who are near Him.

And my mouth was opened like a cloud of dew, and my heart gushed forth like a gusher of righteousness.

And my approach was in peace, and I was established in the Spirit of Providence.

Hallelujah.

In Hebrew, Coptic and Syriac the word spirit is a feminine noun leading to references as "She". Also wisdom (that is the mind of God) is called “She”. The parallelism in Ode 36:5, "She made" ... "He renewed" more strongly reflects the general NT perspective on the Spirit as the power and mind of God.

ruach: breath, wind, spirit Original Word: רוּחַ

Part of Speech: Noun Feminine

Transliteration: ruach

Phonetic Spelling: (roo'-akh)

Definition: breath, wind, spirit

Pr 1:8 My son, hear the instruction of thy father, and forsake not the law of thy mother:

Pr 4:3 For I was my father’s son, tender and only [beloved] in the sight of my mother.

Pr 6:20 My son, keep thy father’s commandment, and forsake not the law of thy mother

Isa 50:1 Thus saith the LORD, Where [is] the bill of your mother’s divorcement, whom I have put away? or which of my creditors [is it] to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

Isa 66:13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.

The memorial, in its simplest form, is ehyeh asher ehyeh, "l will be who I will be." Asher, "who," the relative pronoun in this memorial, is both singular and plural, masculine and feminine.

Just as God has been from the beginning so Spirit substance has been from the beginning. This substance is in fact the Mother side of God, the feminine element in God's nature.

Since the holy spirit is a feminine noun that is why it can be spoken of as a Mother giving birth.

Gospel of Thomas Saying 101 Those who do not hate their father and mother as I do

cannot be my students,

and those who do not love their father and mother as I do

cannot be my students.

For my mother gave me falsehood,

but my true mother gave me life. 

The holy spirit is Jesus' mother by his resurrection from the dead by being born again.

Rom 1:3 Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

John 3:6 What has been born from the flesh is flesh, and what has been born from the spirit is spirit. 7 Do not marvel because I told you, YOU people must be born again.

8 The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone that has been born from the spirit.”

Notice the feminine description of the spirit in v8 one is born of the spirit. to use the langue of being born is describing the holy spirit as a mother

Mt 11:19 But wisdom is justified by her children.

Therefore God is androgynous being both male and female, Father and Mother, the holy spirit is a feminine aspect of God.

However the holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present.

The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33.

The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 The spirit is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead"

https://saintceciliacatholiccommunity.org/blog/the-holy-spirit-is-female/

https://blogs.timesofisrael.com/the-importance-of-hebrew-with-regards-to-the-holy-spirit-in-christianity/

The Mystery of the Light-Kingdom and the Origin of All Things

"JESUS continued again in the discourse and said unto his disciples: "When I shall have gone into the Light, then herald it unto the whole world and say unto them: Cease not to seek day and night and remit not yourselves until ye find the mysteries of the Light-kingdom, which will purify you and make you into refined light and lead you into the Light-kingdom.

"Say unto them: Renounce the whole world and the whole matter therein and all its care and all its sins, in a word all its associations which are in it, that ye may be worthy of the mysteries of the Light and be saved from all the chastisements which are in the judgments."

Pistis Sophia A THIRD BOOK CHAPTER 102

Pistis Sophia: The Gnostic Tradition of Mary Magdalene, Jesus, and His Disciples

These are the teachings that Christ taught his disciples privately, these teachings were translated as parables, but the correct translation is Mysteries, But not everyone possesses this knowledge.



"That mystery knoweth why the west hath arisen and why the east hath arisen.

"And that mystery knoweth why the south hath arisen and why the north hath arisen.

Yet further, O my disciples, hearken and continue to be sober and hearken to the total gnosis of the mystery of the Ineffable.

"That mystery knoweth why the demons have arisen and why mankind hath arisen.

"And that mystery knoweth why the heat hath arisen and why the pleasant air hath arisen.

"And that mystery knoweth why the stars have arisen and why the clouds have arisen. |212.

"And that mystery knoweth why the earth became deep and why the water came thereon.

"And that mystery knoweth why the earth became dry and why the water came thereon.

"And that mystery knoweth why famine hath arisen and why superfluity hath arisen.

"And that mystery knoweth why the hoar-frost
hath arisen and why the healthful dew hath arisen.

"And that mystery knoweth why the dust hath arisen and why the delightsome freshness hath arisen.

"And that mystery knoweth why the hail hath arisen and why the pleasant snow hath arisen.

"And that mystery knoweth why the west wind hath arisen and why the east wind hath arisen.

("And that mystery knoweth why the fire of the height hath arisen and why the waters have arisen.

"And that mystery knoweth why the east wind hath arisen. [? miscopied.])

"And that mystery knoweth why the south wind hath arisen and why the north wind hath arisen.

"And that mystery knoweth why the stars of the heaven and the |213. disks of the light-givers have arisen and why the firmament with all its veils hath arisen.

"And that mystery knoweth why the rulers of the spheres have arisen and why the sphere with all its regions hath arisen.

"And that mystery knoweth why the rulers of the æons have arisen and why the æons with their veils have arisen.

"And that mystery knoweth why the tyrant rulers of the æons have arisen and why the rulers who have repented have arisen.

"And that mystery knoweth why the servitors have arisen and why the decans have arisen.

"And that mystery knoweth why the angels

have arisen and why the archangels have arisen.

p. 179

"And that mystery knoweth why the lords have arisen and why the gods have arisen.

"And that mystery knoweth why the jealousy in the height hath arisen and why concord hath arisen.

"And that mystery knoweth why hate hath arisen and why love hath arisen.

"And that mystery knoweth why discord hath arisen and why concord hath arisen.

"And that mystery knoweth why avarice |214. hath arisen and why renunciation of all hath arisen and love of possessions hath arisen.

"And that mystery knoweth why love of the belly hath arisen and why satiety hath arisen.

"And that mystery knoweth why the paired have arisen and why the unpaired have arisen.

"And that mystery knoweth why impiety hath arisen and why fear of God hath arisen.

"And that mystery knoweth why the light-givers have arisen and why the sparks have arisen.

"And that mystery knoweth why the thrice-powerful have arisen and why the invisibles have arisen.

"And that mystery knoweth why the fore-fathers have arisen and why the purities have arisen.

"And that mystery knoweth why the great self-willed hath arisen and why his faithful have arisen.

"And that mystery knoweth why the great triple-powerful hath arisen and why the great invisible forefather hath arisen.

"And that mystery knoweth why the thirteenth æon hath arisen and why the region |215. of those of the Midst hath arisen.

p. 180

"And that mystery knoweth why receivers of the Midst have arisen and why the virgins of the light have arisen.

"And that mystery knoweth why the ministers of the Midst have arisen and why the angels of the Midst have arisen.

"And that mystery knoweth why the light-land hath arisen and why the great receiver of the light hath arisen.

"And that mystery knoweth why the guards of the region of the Right have arisen and why the leaders of them have arisen.

"And that mystery knoweth why the gate of life hath arisen and why Sabaōth, the Good, hath arisen.

"And that mystery knoweth why the region of the Right hath arisen and why the light-land, which is the treasury of the light, hath arisen.

"And that mystery knoweth why the emanations of the light have arisen and why the twelve saviours have arisen.

"And that mystery knoweth why the three gates of the treasury of the light have arisen and why the nine guards have arisen.

"And |216. that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen.

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

"And that mystery knoweth why the Mixture which existeth not, hath arisen and why it is purified."



This is one of the higher mysteries that Christ thought his disciples, it speaks of how and why all of creation came to be, the north is where we come from and the south is the creations of the Creator God, this is the God of Moses, Abraham, Issac, Jacob and the prophets of old, and why the Creator God created the beings and creatures he did, that they resemble the things that exist above him and all he had created as a testament against him and his creations so when shall we get started?

**The Mystery of the Light-Kingdom and the Origin of All Things**

The teaching concerning the mysteries of the Light-kingdom represents one of the highest forms of instruction given by Jesus to his disciples after his resurrection. These teachings were not delivered publicly to the crowds but privately to those who followed him closely. The purpose of these teachings was not merely to provide moral instruction or guidance for ordinary religious life, but to reveal the deeper structure of reality itself. Through the mysteries, the disciples were given knowledge explaining the origin of the world, the structure of the heavens, the nature of humanity, and the forces that shape existence.

The central command of this teaching is the call to relentless seeking. The disciples are instructed to proclaim to the whole world that humanity must never cease searching for the mysteries of the Light-kingdom. This search is not casual or occasional. It is continuous and persistent, carried out day and night until the mysteries are discovered and understood. According to this teaching, the mysteries possess the power to purify those who receive them. Through this purification, a person is transformed into refined light and becomes capable of entering the realm of light itself.

This transformation does not occur automatically. It requires deliberate separation from the attachments of the Natural World. Those who seek the mysteries must renounce the cares, sins, and associations that bind them to the structures of corruption within the world. Renunciation in this context does not mean abandoning existence or rejecting creation itself. Instead, it refers to abandoning the corrupt systems, desires, and attachments that prevent the seeker from attaining the knowledge necessary for purification.

The mysteries reveal that the entire cosmos operates according to intelligible causes. Nothing exists without explanation. Every region of the universe, every phenomenon of nature, and every structure of authority has arisen for a reason that can be known through gnosis. The mysteries therefore function as the key that unlocks the reasons behind the existence of all things.

One of the first elements explained by the mysteries concerns the directional structure of the cosmos. The rising of the west and the rising of the east are not random events but expressions of cosmic order. Likewise the appearance of the north and the south has meaning within the architecture of creation. According to this teaching, the north represents the region from which humanity ultimately originates. It symbolizes the higher origin of beings that descend into the lower regions of creation.

The south, by contrast, represents the domain associated with the works of the Creator who governs the lower realms. This Creator is the one known in the traditions of Moses, Abraham, Isaac, Jacob, and the prophets. The beings and creatures formed in the southern regions resemble patterns that already exist in higher regions above the Creator. The reason for this resemblance is deeply significant. The Creator fashioned the structures of the world according to forms that pre-existed above him, and the similarity between the higher realities and the lower creations functions as a testimony concerning the origin of all things.

Through the mysteries, the disciples learn that even the existence of opposing forces has a purpose. The appearance of demons and the appearance of mankind are both intelligible outcomes within the cosmic order. The mysteries reveal why destructive beings emerge and why human beings come into existence alongside them. Humanity therefore lives within a universe that contains both constructive and destructive elements, and understanding the origin of these elements is essential for attaining wisdom.

The natural environment itself also falls under the explanation provided by the mysteries. The presence of heat and the presence of refreshing air are not accidental features of the world. Each exists because of a deeper cause rooted in the structure of creation. The same principle applies to the stars and the clouds that fill the heavens. Their formation reflects the design of cosmic regions and the interactions of powers that govern the universe.

Even the structure of the earth is explained through the mysteries. The depth of the earth and the arrival of water upon it are events that belong to a larger system of formation. The emergence of dry land and the distribution of waters across the surface are likewise results of ordered processes rather than random occurrences. The mysteries teach that these features were established in ways that serve the purposes of the cosmic arrangement.

Human experience also reflects the same pattern of opposites and balances. Famine and abundance arise according to causes that can be understood through the mysteries. Harsh frost and nourishing dew also exist for reasons embedded within the design of the world. These conditions illustrate how creation operates through cycles that sustain life while also testing those who inhabit the world.

The natural phenomena of dust, freshness, hail, and snow all possess their own explanations within the hidden knowledge of the mysteries. Winds from the west, east, north, and south do not arise arbitrarily but move according to structures that belong to the cosmic system. Fire in the heights and waters below also appear as part of this balanced arrangement.

Beyond the physical environment lies a complex hierarchy of cosmic regions and governing powers. The firmament that surrounds the world contains veils and divisions that separate different levels of authority. The rulers of the spheres preside over celestial regions that influence the movement of heavenly bodies and the conditions of the Natural World.

Above these spheres exist further levels known as aeons. These aeons are vast regions containing their own rulers and structures. Some rulers within these aeons exercise harsh authority and are described as tyrant powers, while others are rulers who have turned toward repentance and harmony. The mysteries explain how both kinds of rulers came into existence and how they function within the broader cosmic framework.

Below these higher authorities are numerous subordinate beings. Servitors and decans operate as administrative powers within the structure of the heavens. Angels and archangels form additional ranks within the hierarchy. Each group has arisen according to a specific purpose within the system governing the universe.

Even higher titles such as lords and gods belong to this ordered arrangement. Their existence is not ultimate or independent but part of the layered structure that extends through many regions of reality. The mysteries reveal the reasons these ranks exist and how they interact with one another.

The mysteries also explain the emergence of moral and psychological conditions within humanity. Jealousy and harmony both arise from deeper causes rooted in the cosmic structure. Hate and love likewise originate from underlying forces that influence human behavior. Discord and unity represent opposing tendencies that shape relationships among individuals and communities.

Desires such as greed and attachment to possessions appear within the human condition because of influences present in the cosmic system. At the same time, the capacity for renunciation and generosity also exists. Humanity therefore contains both impulses toward accumulation and impulses toward release. Understanding the origin of these impulses enables the seeker to overcome destructive tendencies.

Physical appetites follow the same pattern. Hunger and satisfaction are part of the structure of life within the Natural World. The existence of paired and unpaired forms reflects the organization of living beings into complementary relationships and independent entities.

Religious attitudes also arise from the cosmic structure. Impiety and reverence both exist within humanity. Some people reject the authority of the Deity while others develop profound fear and respect toward the divine power that governs existence. These responses reflect the interaction between human beings and the larger system of cosmic influences.

Within the higher regions of the universe there are beings known as light-givers and sparks. These entities represent manifestations of luminous power that originate in the regions of light. There are also beings described as thrice-powerful and invisibles who belong to even more exalted levels of reality.

Ancient forefathers and beings characterized by purity also arise within these realms. Their existence reflects the continuity of generations and the preservation of order within the higher worlds. The mysteries explain how these groups originate and how they participate in the structure of light.

Among the most significant beings within the cosmic hierarchy are the great self-willed power and those who remain faithful to it. Another prominent figure is the great triple-powerful being and the invisible forefather associated with it. These entities belong to profound levels of the cosmic order that extend beyond the ordinary heavens.

The mysteries also address the existence of the thirteenth aeon and the region known as the Midst. These areas function as transitional zones connecting higher and lower levels of reality. Within them exist receivers, ministers, and angels who serve particular roles in maintaining the flow of power between different regions.

The Light-land itself represents one of the most important destinations within this system. It is described as the treasury of light, the place where luminous power is gathered and preserved. Guardians and leaders watch over the entrances to this region, ensuring that only those who have been purified may enter.

Among the figures associated with these regions is Sabaoth the Good, who is connected with the gate of life. This gate represents the passage through which purified beings move toward the higher realms of light. The mysteries reveal how this gate came into existence and why it functions as a point of transition between different levels of reality.

Within the treasury of light there exist emanations that extend from the luminous source. Among these emanations are twelve saviours who carry out specific functions related to the restoration and purification of beings. There are also multiple gates guarded by watchful powers that maintain order within the treasury.

Additional groups of beings include twin saviours and figures known as Amens, who operate in different numbers within the structure of the Light-kingdom. The appearance of symbolic elements such as five trees also forms part of the deeper architecture of the higher worlds.

At the center of this entire teaching lies the concept of mixture. The mixture represents the blending of different elements within the cosmos, including light and lower substances. Although the mixture itself does not possess permanent existence, it becomes purified through the processes governed by the mysteries. The purification of the mixture symbolizes the restoration of order and the separation of what belongs to the Light-kingdom from what belongs to lower conditions.

The mysteries therefore function as the explanation for everything that exists. They reveal the reasons behind the formation of natural phenomena, the structure of celestial hierarchies, the origin of human emotions, and the emergence of spiritual beings. By understanding these mysteries, the disciple gains insight into the entire architecture of reality.

This knowledge is not intended merely for intellectual satisfaction. Its ultimate purpose is transformation. The seeker who understands the mysteries becomes purified and refined. Through this refinement, the individual gradually becomes capable of entering the Light-kingdom and participating in the luminous order that governs the higher regions of existence.

The disciples were therefore instructed to proclaim this message throughout the world. Humanity must continue seeking the mysteries without ceasing, because within them lies the explanation for the origin of the cosmos and the path to purification. Only those who pursue this knowledge with determination will discover the hidden structure of creation and attain the transformation required to enter the realm of light.

Accurate Knowledge of the Hidden Sacred Secret (ἐπίγνωσις of μυστήριον) and Self-Examination

## Accurate Knowledge of the Hidden Sacred Secret (ἐπίγνωσις of μυστήριον) and Self-Examination

The concept of **ἐπίγνωσις (accurate knowledge)** of the **μυστήριον (sacred secret)** in Scripture presents a profound connection between divine revelation and human responsibility. In **Colossians 2:2**, it is written, “so that their hearts may be comforted and that they may be harmoniously joined together in love, and may have all the riches that result from the full assurance of their understanding, in order to gain an accurate knowledge of the sacred secret of God, namely, Christ” (New World Translation of the Holy Scriptures). Here, the apostle emphasizes that the **knowledge of God’s hidden purpose is precise, fully apprehended, and personally transformative**. Linguistically, **ἐπίγνωσις** denotes full, exact knowledge, while **μυστήριον** signifies something previously concealed or hidden, awaiting revelation. Together, they describe a knowledge that is not merely intellectual but intimately grasped through personal experience and moral engagement.

This pursuit of divine knowledge is inseparable from **self-examination**, a recurrent theme in both the Hebrew Scriptures and the New Testament. The repeated exhortation to **“take heed to thyself”** establishes a biblical foundation for the practice of self-knowledge. In **Deuteronomy 4:9**, the instruction is clear: “Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons.” The Hebrew verb forms convey vigilance over one’s own actions, memory, and moral state, emphasizing **personal responsibility and the guardianship of one’s inner life**. Similarly, **Deuteronomy 11:16** admonishes: “Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them,” reinforcing the necessity of attentiveness to one’s own inclinations and moral integrity. These passages illustrate that **self-knowledge is a prerequisite for faithfully engaging with God’s revealed truths**, because only through understanding one’s own heart and motives can a person apprehend divine instruction fully.

The principle continues throughout Deuteronomy: “Take heed to yourselves” recurs in **2:4; 4:15,23; 11:16; 12:13,19,30; 27:9**, each time emphasizing that the individual is morally accountable and must actively maintain awareness of personal conduct. This notion of **personal responsibility for one’s inner life** forms a continuous thread linking the Hebrew Scriptures to the New Testament. The apostles, in their exhortations, mirror this principle. In **Acts 2:40**, Peter urges the people: “Save yourselves from this untoward generation,” while in **Luke 21:34**, the Lord warns: “Take heed to yourselves,” again emphasizing vigilance over personal moral and spiritual conduct. Likewise, **1 Corinthians 10:11** reinforces the connection between historical examples and personal responsibility: “Now these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.” Here, self-examination serves as the foundation for **understanding and internalizing God’s revealed purposes**.

The Hebrew Scriptures further underscore the centrality of self-awareness with **Proverbs 4:23**: “Keep thy heart with all diligence; for out of it are the issues of life.” Linguistically, the heart in Hebrew thought is the seat of understanding, moral perception, and decision-making. Guarding it through careful observation and reflection constitutes the exercise of **self-knowledge**. From a biblical perspective, **accurate knowledge of God’s purposes—ἐπίγνωσις—requires one to first guard and understand the inner life**, because the heart is the source from which moral actions and spiritual comprehension flow.

The New Testament applies **ἐπίγνωσις** specifically to understanding the **μυστήριον of God**, particularly Christ. As in **Colossians 2:2**, believers are called to gain **full assurance of understanding**, which involves both intellectual grasp and experiential realization. This is not a hidden knowledge in a purely esoteric sense; rather, it is hidden in the sense that it is **revealed progressively and personally** to those who maintain moral vigilance and self-examination. The knowledge is transformative because it aligns the believer’s heart, thoughts, and actions with the divine purpose. This mirrors the repeated biblical theme: the pathway to knowing God fully is through **knowing oneself**, observing one’s own moral condition, and aligning it with revealed truth.

The concept of self-knowledge is therefore inseparable from the pursuit of **ἐπίγνωσις of μυστήριον**. In the Hebrew Scriptures, self-awareness is consistently linked with moral responsibility and obedience. In Deuteronomy, the injunctions to **“take heed to thyself”** and to **keep thy soul diligently** provide a template for understanding the human role in attaining precise knowledge of divine secrets. The New Testament builds upon this foundation, presenting self-examination as the pathway to **accurate comprehension of God’s hidden purposes**, especially the mysteries revealed in Christ. By observing and regulating the heart, the believer cultivates a condition in which divine truths can be fully apprehended and internalized.

Furthermore, this process reflects a broader biblical principle: knowledge of God’s hidden purposes is **both ethical and relational**. It requires active participation in moral vigilance and personal responsibility, echoing the covenantal themes of the Hebrew Scriptures. One cannot attain **ἐπίγνωσις** in isolation from self-knowledge because divine truths are not only intellectual propositions but ethical imperatives that shape the believer’s life. Self-examination ensures that one approaches the sacred secret with integrity, readiness, and attentiveness, enabling the knowledge to become transformative and personally apprehended.

In conclusion, **accurate knowledge of the hidden sacred secret—ἐπίγνωσις of μυστήριον—is realized through rigorous self-examination**. Scripture repeatedly emphasizes the importance of **taking heed to oneself, guarding the heart, and maintaining moral vigilance** (Deut. 4:9; 11:16; Prov. 4:23; 1 Tim. 4:16; Acts 20:28). This self-knowledge forms the necessary foundation for fully apprehending God’s revealed purpose in Christ. The hiddenness of the sacred secret is not a matter of mystical concealment but reflects the need for **personal readiness and ethical alignment**. Only through attentive self-examination can a believer achieve the **full, precise, and transformative understanding** that Scripture calls **ἐπίγνωσις**, thus realizing the profound revelation of God’s mystery in their own life.

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Why Jesus in the Gnostic Gospels Is Superior

---

Why Jesus in the Gnostic Gospels Is Superior

The depiction of Jesus in the Gnostic texts, particularly the Gospel of Mary and the Gospel of Philip, presents a figure far superior to the Jesus of the canonical Bible in terms of understanding human thought, vision, and reality. Whereas the biblical Jesus, as seen in Mark 7:20-23 and Matthew 15:18-20, teaches that sin originates from the heart—the center of thoughts, desires, and motives—the Gnostic Jesus understands the mind as the true seat of perception, knowledge, and vision. This distinction reflects a more accurate, modern perspective on consciousness and human physiology.

“The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is [...]” —Gospel of Mary

In these words, the Gnostic Jesus emphasizes that neither soul nor spirit mediates perception. Instead, the mind—the integrated seat of thought, vision, and understanding—produces insight. From a contemporary scientific perspective, this is entirely consistent with what is now understood about human cognition: thoughts, perceptions, and visions are the emergent product of neural and biochemical processes. Consciousness is not an immaterial soul observing reality; it is material, molecular, and biochemical. Serotonin receptors in the brain, particularly those activated by psychedelics, demonstrate how extraordinary visions can arise entirely from neural activity.

By contrast, the Jesus of the canonical gospels exhibits a rudimentary understanding of human physiology. When he states in Mark 7:20-23 and Matthew 15:18-20 that sin comes from the heart, he reflects older, primitive beliefs about human anatomy:

“He said, ‘What comes out of the man is what defiles him. For from within, out of the heart of men, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness.’” —Mark 7:20-23

The biblical Jesus thus situates moral and cognitive functions in the heart, rather than in the brain. From a modern perspective, this is demonstrably inaccurate. The heart is merely a muscle that pumps blood through the body; it is not the center of thought, reasoning, or morality. Even Hippocrates recognized the brain as the primary organ responsible for cognition, a view supported by Lucretius in On the Nature of Things:

“Thus, the nature of mind cannot arise without body, or live on its own, apart from blood and sinew. If—and this is far more likely to occur—the power of mind itself were able to live in the head, or heel, or shoulder, or could be born in any part you wish, it would still be accustomed to remain in the same man, in the same container. However, since we see in our bodies where the mind and soul can exist and grow in their own place, so we must all the more deny they can be born and continue totally outside the body.” —Lucretius, On the Nature of Things, Book 3

Here, Lucretius clarifies that mind is intrinsically tied to the body, particularly the brain, and cannot exist independently. The Gnostic Jesus of the Gospel of Mary reflects a remarkable advance over the biblical Jesus in this regard, asserting that perception and vision are functions of the mind, not of a heart or immaterial essence.

Similarly, the Gospel of Philip presents a radically different understanding of Jesus’ origins and the nature of conception, rejecting the miraculous notions imposed by orthodox Christianity:

“Some said, 'Mary conceived by the Holy Spirit.' They are in error. They do not know what they are saying. When did a woman ever conceive by a woman? Mary is the virgin whom no power defiled. She is a great anathema to the Hebrews, who are the apostles and the apostolic men. This virgin whom no power defiled [...] the powers defile themselves. And the Lord would not have said ‘My Father who is in Heaven’ (Mt 16:17), unless he had had another father, but he would have said simply ‘My father’.” —Gospel of Philip

In this passage, the Gnostic Jesus demonstrates clarity and rationality, rejecting supernatural claims and affirming an adoptionist view of his origin. He recognizes Joseph as his biological father, removing the mystical overlay of a miraculous conception. Unlike the biblical Jesus, whose narrative supports notions of the Trinity and divine parentage, the Gnostic Jesus presents a logically coherent, materialist understanding of human birth.

The Gnostic Jesus also emphasizes the primacy of correct knowledge and vision over blind adherence to inherited traditions. In the Gospel of Mary, he indicates that true discipleship relies on understanding the mind’s operations:

“The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is [...]”

This contrasts sharply with the biblical Jesus’ reliance on outdated beliefs about the heart as the source of thought and sin. While the biblical author projects a primitive physiology, the Gnostic Jesus aligns with modern insights into the brain as the locus of cognition and moral deliberation. His teaching anticipates the neurobiological understanding that visions, thoughts, and insights arise from neural activity rather than any mystical organ or immaterial essence.

Furthermore, the Gnostic Jesus distinguishes between natural and artificial sources of life, highlighting a philosophical clarity that surpasses biblical accounts:

“, 'Those who do not hate their [father] and their mother as I do cannot be [disciples] of me. And those who [do not] love their [father and] their mother as I do cannot be [disciples of] me. For my mother [has given me death] But my true [mother] gave me life.'” —Gospel of Thomas 101

Here, adoptionism is explicit: the earthly mother represents material limitation and death, whereas the “true mother” corresponds to life and understanding. This mirrors the Gnostic emphasis on insight and rational comprehension as the source of spiritual life, rather than inherited authority or dogma. The biblical Jesus’ reliance on moralization from the heart lacks this clarity, reflecting a failure to integrate available anatomical and philosophical knowledge of his time.

In summary, the Jesus of the Gnostic texts demonstrates intellectual and philosophical superiority. He understands human cognition accurately, locating vision and insight in the mind rather than in an immaterial soul or the heart. He rejects miraculous claims and the dogmas of later orthodox tradition, presenting a rational, adoptionist account of his origin. Where the biblical Jesus reflects outdated physiology and a primitive worldview, the Gnostic Jesus aligns with both Epicurean materialism and modern neuroscience: thoughts and visions are products of the mind, emerging from material processes.

“The mind... that is what sees the vision.” —Gospel of Mary

Through these teachings, the Gnostic Jesus provides a model of rational insight, eschewing superstition and supernaturalism. He bridges the gap between spiritual experience and material reality, demonstrating a profound understanding of consciousness that anticipates modern scientific thought. In every respect—epistemologically, physiologically, and philosophically—the Jesus of the Gnostic Gospels is superior to the Jesus of the canonical Bible.

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The Mind, Vision, and the Myth of the Third Eye

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## The Mind, Vision, and the Myth of the Third Eye

Throughout human history, mystical traditions have described a “third eye” that grants perception beyond the ordinary senses. In Hinduism, Taoism, and esoteric systems, this eye is said to provide spiritual insight, clairvoyance, or a connection to divine reality. From a modern scientific perspective, however, there is no anatomical or physiological basis for such a mystical organ. What these traditions interpret as the “third eye” is, in reality, the functioning of the brain itself, particularly its neural circuits and neurotransmitter systems, which produce experiences of vision, insight, and altered consciousness.

Psychedelic drugs, including psilocybin, LSD, and DMT, provide a clear example of how extraordinary visions and mystical experiences arise purely from the brain. These substances operate at a molecular level by binding to serotonin receptors, primarily the 5-HT2A receptor subtype, in the cerebral cortex. Activation of these receptors alters sensory processing, emotional regulation, and the integration of information across cortical networks. The visions reported under psychedelics—whether geometric patterns, profound feelings of unity, or encounters with apparent beings—are not mediated by any immortal soul or external spiritual organ, but emerge entirely from the biochemical and electrophysiological activity of neurons.

The Gospel of Mary provides an early reflection that resonates with this understanding:

> “The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is [...]”

This passage emphasizes that perception is a function of the mind, rather than an immaterial soul or spirit. From a scientific standpoint, what the text refers to as the “mind” corresponds to the integrated activity of neural networks. Neuroimaging studies have demonstrated that hallucinations and visionary experiences involve coordinated activity between the prefrontal cortex, visual association areas, and the default mode network. In other words, the brain itself generates the contents of vision and insight, without requiring an independent consciousness to perceive reality.

Modern medical science further supports the materialist view of consciousness. All mental phenomena—perception, memory, imagination, and self-reflection—are mediated by neurons, glial cells, and their chemical messengers. When psychedelics or other psychoactive compounds modulate the activity of neurotransmitters, particularly serotonin, the resulting experiences can feel profoundly spiritual. Yet they are the product of molecular interactions: the release of serotonin, the activation of receptors, and the downstream signaling cascades that alter the firing of neurons. There is no evidence of an immortal, disembodied consciousness observing these visions; rather, consciousness itself is emergent from biochemical processes.

This perspective aligns with Epicurean philosophy, which held that everything in the universe—including thought and perception—is composed of atoms moving in the void. Epicurus wrote that the mind is a material entity, subject to physical laws, and that sensations and visions are the product of interactions between atoms in the body. He rejected the notion of supernatural intervention in human experience, emphasizing that understanding the natural causes of phenomena eliminates fear of gods and the afterlife. In the context of the “third eye,” the Epicurean view would recognize mystical visions as fully natural, explainable events arising from the organization and activity of material brain structures.

In contemporary philosophy of mind, similar ideas have been explored by Paul Churchland, who advanced eliminative materialism. Churchland argued that common-sense mental concepts such as beliefs, desires, and even consciousness are often misleading, and that a complete neuroscience will explain these phenomena in purely physical terms. Under this framework, notions of the soul, spirit, or immaterial mind are replaced with molecular, biochemical, and electrical descriptions. The “seeing” that the Gospel of Mary attributes to a mind between soul and spirit can thus be understood as emergent neural activity that produces the phenomenology of insight and vision.

Modern clinical research demonstrates this principle. Functional MRI studies of participants under psilocybin reveal decreased activity in the default mode network, which is associated with the sense of self. Simultaneously, cross-network connectivity increases, leading to novel patterns of perception and thought. These neural dynamics correspond with subjective reports of ego dissolution, mystical unity, and spiritual insight. In other words, what mystics describe as the opening of a third eye is simply the brain functioning in an unusual, chemically induced state. It is not evidence of an independent spiritual organ or immortal consciousness, but of highly dynamic molecular interactions.

Medical neuroscience also confirms that the biochemical basis of consciousness is consistent with the decay of cognitive and perceptual function in disease or injury. Damage to cortical areas or imbalances in neurotransmitter systems results in altered perception, hallucinations, and changes in awareness—again highlighting that conscious experience is contingent upon material substrates. The “mind” is therefore inseparable from the brain and its molecular processes; there is no separate entity that observes reality independently.

Psychedelic studies also illuminate the mechanisms behind visions historically attributed to spiritual insight. Activation of serotonin receptors enhances the brain’s ability to form novel associations, intensifies sensory input, and disrupts hierarchical processing, producing complex, immersive visual imagery. Neuropharmacology demonstrates that these experiences are predictable and reproducible across human subjects based on receptor binding and neural circuit dynamics. The mystical interpretation of these visions is a culturally and psychologically mediated overlay, not a literal perception by a third eye or an immortal soul.

From a purely scientific perspective, therefore, the third eye is a metaphor for certain patterns of brain activity, particularly those modulated by serotonin and other neuromodulators. Psychedelic drugs serve as tools for studying these patterns, revealing the underlying biochemical machinery responsible for extraordinary mental phenomena. Conscious experience, including visionary experiences, is a product of molecular and electrical activity, emerging from the organization and interaction of neurons. There is no independent observer or immaterial essence; the mind is entirely material, and consciousness is a biological phenomenon.

In conclusion, mystical and religious traditions describing the third eye reflect subjective experiences of the mind’s capacity for perception and insight. Modern neuroscience and psychopharmacology explain these experiences in terms of receptor activation, neurotransmitter signaling, and neural network dynamics. Epicurean philosophy anticipated this view by emphasizing the material basis of thought, and Paul Churchland’s eliminative materialism extends it by advocating for a purely scientific understanding of mind and consciousness. The Gospel of Mary’s statement that the mind, not the soul or spirit, sees the vision aligns remarkably well with contemporary scientific knowledge: it is the brain, through its molecular and biochemical processes, that produces the vivid and often mystical experiences previously attributed to spiritual faculties.

Thus, visions experienced through meditation, prayer, or psychedelics are not evidence of a supernatural third eye or an immortal soul; they are the emergent property of a material brain, operating within the laws of chemistry, physics, and biology. The “third eye” is a poetic expression of neurobiological reality, and understanding it scientifically provides a more accurate and predictive account of consciousness and perception. The mind is not separate from the body—it is the body’s most complex and dynamic organ, and all mystical visions are ultimately the work of molecular biochemistry at the intersection of neurons, neurotransmitters, and cortical networks.

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