Demi/Urge & Pleroma
( The Sacred pHool & The Born Again Virgin )
( Mon -Sta to Sta ~ Mon )
Demi/Urge & Pleroma
( The Sacred pHool & The Born Again Virgin )
( Mon -Sta to Sta ~ Mon )
( RepHractualeyes [email protected]~ ion )
Have you ever looked into a Mirror ,
No into & through the Mirror past the RepHlection of you, not of whom you are ( a inverted version of you)
Stand in between 2 mirrors & the RepHraction goes on & on & on ( Perpetual ) Multi Dimensional
Or 4 [email protected] Mata
Forever Blowing Bubbles
Have You Ever Saw A Bubble Magician
Blowing Bubbles In 2 or Inside Ov Bubbles Upon Bubbles
Straight Lines & Density
When Smoke ( Spirit ) Is Blown Into
( That is where you are )
( Lost In Space )
Having Smoke Blown Up
( Hel'd In )
Inside The Earth Holographic Shite ! Lantern
(!!! Seriously Is It [email protected] Hard 2 Wor/k Out !!! )
( Dough/Nut )
Om - less
The Gospel of Philip
Salvation meant being saved from a state of horrible deficiency and emptiness and being restored to this otherwise inaccessible divine fullness within oneself. The Treatise on Resurrection holds that when someone’s spirit is saved, “fullness fills what it lacks.” The Gospel of Truth elaborates:
Thus fullness, which has no deficiency but fills up deficiency, is provided to fill a person’s need, so that the person may receive grace. While deficient, the person had no grace, and because of this a diminishing took place where there was no grace. When the diminished part was restored, the person in need was revealed as fullness.
The Gospel of Philip is a non-canonical Gnostic Gospel dated to around the 3rd century but lost in medieval times until rediscovered by accident, buried with other texts near Nag Hammadi in Egypt, in 1945.
The text is not closely related to the canonical gospels and is not accepted as canonical by the Christian church. Although it may have some relationship to the beliefs expressed in the Gospel of Thomas, scholars are divided as to whether it should be read as a single discourse or as a collection of otherwise unrelated Valentinian sayings. Sacraments, in particular the sacrament of marriage, are a major theme. As in other texts often associated with what has been referred to as "Gnosticism," such as the Gospel of Thomas and Gospel of Mary, the Gospel of Philip defends a tradition that gives Mary Magdalene a special relationship and insight into Jesus' teaching.
title appears at the end of the Coptic manuscript in a colophon; the only connection with Philip the Apostle within the text is that he is the only apostle mentioned (at 73,8). The text proper makes no claim to be from Philip, though the four New Testament gospels make no explicit internal claim of authorship either. Most scholars hold a 3rd-century date of composition.
History and context
A single manuscript of the Gospel of Philip, in Coptic (CG II), was found in the Nag Hammadi library, a cache of documents that was secreted in a jar and buried in the Egyptian desert at the end of the 4th century. The text was bound in the same codex that contained the better-known Gospel of Thomas.
From the mix of aphorisms, parables, brief polemics, narrative dialogue, biblical exegesis (especially of Genesis), and dogmatic propositions, Wesley W. Isenberg, the editor and translator of the text, has attributed seventeen sayings (logia) to Jesus, nine of which Isenberg 1996, pp. 139- characterizes as citations and interpretations of those found in the canonical gospels[a] The new sayings,[b] "identified by the formula introducing them ('he said', 'the Lord said', or 'the Saviour said') are brief and enigmatic and are best interpreted from a gnostic perspective.
Much of the Gospel of Philip is concerned with Gnostic views of the origin and nature of mankind and the sacraments it refers to as baptism, unction and marriage. It is not always clear whether these are the same literal rituals known in other parts of the early Christian movement and since, or ideal and heavenly realities. The Gospel emphasizes the sacramental nature of the embrace between man and woman (or ideas represented by these as types) in the "nuptial chamber," which is an archetype of spiritual unity.[c] Many of the sayings are identifiably related to other texts referred to by scholars as Gnostic, and often appear quite mysterious and enigmatic (these are from the translation by Isenberg 1996, pp. 139-):
The Lord said, "Blessed is he who is before he came into being. For he who is, has been and shall be."
He who has knowledge of the truth is a free man, but the free man does not sin, for "He who sins is the slave of sin" (John 8:34). Truth is the mother, knowledge the father.
Echamoth is one thing and Echmoth, another. Echamoth is Wisdom simply, but Echmoth is the Wisdom of death, which is the one who knows death, which is called "the little Wisdom".
Early in the text it says: "Those who say they will die first and then rise are in error. If they do not first receive the resurrection while they live, when they die they will receive nothing." Later in the text it says: "Those who say that the Lord died first and then rose up are in error – for He rose up first and then died."
Jesus came to crucify the world.
Jesus took them all by stealth, for he did not appear as he was, but in the manner in which they would be able to see him. He appeared to them all. He appeared to the great as great. He appeared to the small as small. He appeared to the angels as an angel, and to men as a man.
It is not possible for anyone to see anything of the things that actually exist unless he becomes like them... You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself - and what you see you shall become.
Adam came into being from two virgins, from the Spirit and from the virgin earth. Christ therefore, was born from a virgin to rectify the Fall which occurred in the beginning.
One saying in particular appears to identify the levels of initiation in Gnosticism, although what exactly the bridal chamber represented in gnostic thought is a matter of debate:
The Lord did everything in a mystery, a baptism and a chrism and a eucharist and a redemption and a bridal chamber.
The earliest surviving written references to the Gospel of Thomas are found in the writings of Hippolytus of Rome (c. 222–235) and Origen of Alexandria (c. 233). Hippolytus wrote in his Refutation of All Heresies 5.7.20:
[The Naassenes] speak [...] of a nature which is both hidden and revealed at the same time and which they call the thought-for kingdom of heaven which is in a human being. They transmit a tradition concerning this in the Gospel entitled "According to Thomas," which states expressly, "The one who seeks me will find me in children of seven years and older, for there, hidden in the fourteenth aeon, I am revealed."
This appears to be a reference to saying 4 of Thomas, although the wording differs significantly. As translated by Thomas O. Lambdin, saying 4 reads: "Jesus said, 'the man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same". In this context, the preceding reference to the "sought-after reign of the heavens within a person" appears to be a reference to sayings 2 and 3. Hippolytus also appears to quote saying 11 in Refutation 5.8.32, but without attribution.
Apocryphon of John
Not to be confused with Apocalypse of John or Apocalypse of John (disambiguation).
"Secret Book of John" redirects here. For the Latter Day Saint text presented as a concealed work of John, see Account of John.
The Apocryphon of John, also called the Secret Book of John or the Secret Revelation of John, is a 2nd-century Sethian Gnostic Christian pseudepigraphical text attributed to John the Apostle. It is one of the texts addressed by Irenaeus in his Against Heresies, placing its composition before 180 CE. It is presented as describing Jesus appearing and giving secret knowledge (gnosis) to his disciple John. The author describes it as having occurred after Jesus had "gone back to the place from which he came".
Many second-century Christians, both Gnostic and orthodox, hoped to receive a transcendent personal revelation such as Paul the Apostle reported to the church at Corinth (2 Corinthians 12:1–4) or that John experienced on the isle of Patmos, which inspired the Book of Revelation. As Acts narrates what happened after the time Jesus ascended to heaven, so the Apocryphon of John begins at the same point but relates how Christ reappeared to John.
The opening words of the Secret Book of John are, "The teaching of the saviour, and the revelation of the mysteries and the things hidden in silence, even these things which he taught John, his disciple." The author John is immediately specified as "John, the brother of James—who are the sons of Zebedee." The remainder of the book is a vision of spiritual realms and of the prior history of spiritual humanity.
There are four separate surviving manuscripts of "The Secret Book of John". One was purchased in Egypt in 1896 (the Berlin Codex) and three were found in the Nag Hammadi codices discovered in 1945. All date to the 4th century and are Coptic translations from Greek. Three appear to have been independently produced. Two of the four are similar enough that they probably were copied from a single source.
Although the different versions of the texts have minor variants (the Berlin Codex has many minor differences with Nag Hammadi II and IV), all texts generally agree on the assertion that the main revealing entity was Jesus.
A book called the Apocryphon of John was referred to by Irenaeus in Adversus Haereses, written about 185, among "an indescribable number of secret and illegitimate writings, which they themselves have forged, to bewilder the minds of foolish people, who are ignorant of the true scriptures"—scriptures which Irenaeus himself helped to establish (see the canonical four). Among the writings he quotes from, in order to expose and refute them, are the Gospel of Truth, Gospel of Judas, and this secret book of John.
Little more was known of this text until 1945, when a cache of thirteen papyrus codices (bound books) that had been hidden away in the 4th century, was fortuitously discovered at Nag Hammadi in Egypt (CG II). The Apocryphon of John was among the texts, in three Coptic versions translated from the Greek. Two of the versions are very similar and represent one manuscript tradition; they incorporate a lengthy excerpt from a certain Book of Zoroaster appended to the Apocryphon (as chapters 15:29 – 19:8f) A shorter version of the Apocryphon found at Nag Hammadi does not contain the interpolation and represents another manuscript tradition. Still another version of this short edition of the text was discovered in an ancient Coptic Codex acquired by Dr. Carl Reinhardt in Cairo in 1896. This manuscript (identified as the "Berlin Gnostic Codex" or BG 8502) was used along with the three versions found at Nag Hammadi to produce the translations now available. The fact that four manuscript "editions" of this text survived—two "long" versions and two "short" versions—suggests how important this text was in early gnostic Christian circles. In the three Nag Hammadi codices the Apocryphon of John appears always in the first version.
The Apocryphon, set in the framing device of a revelation delivered by the resurrected Christ to John the son of Zebedee, contains some of the most extensive detailing of classic dualistic Gnostic mythology that has survived; as one of the principal texts of the Nag Hammadi library, it is an essential text of study for anyone interested in Gnosticism. Frederick Wisse, who translated it, asserts that "The Apocryphon of John was still used in the eighth century by the Audians of Mesopotamia" (Wisse p 104).
The Apocryphon of John has become the central text for studying the gnostic tradition of Antiquity. The creation mythology it details has been studied by Carl Jung and Eric Voegelin.
There are currently four surviving copies of The Secret Revelation of John. They are largely the same in their basic structure and content. One notable difference between the codices is their individual length. The Berlin Codex and Nag Hammadi Codex III are shorter than the Nag Hammadi Codices I and II. Another point of departure between codices is the portrayal of the Savior/Christ figure. The Berlin Codex generally uses the term “Christ” more frequently, whereas the Nag Hammadi Codex III narrative often substitutes the term “Lord” or “Savior”. However, the Nag Hammadi Codex III closes its text with the prayer “Jesus Christ, Amen.” An additional distinction, with regards to the Christian framing of the texts, is that Nag Hammadi Codex III goes into greater detail about the descent of the Christ/Savior figure into the prison-world of Demiurge and his role in facilitating the reawakening and liberation of mankind. These distinctions may represent a certain degree of variation in the way that Gnostic cosmology was woven into a Christian context.
Summary of the text and its cosmology
The following summary of the Apocryphon is derived from Wisse's translation.
The text begins with John describing his own state of grief and bewilderment after Christ's crucifixion. The Savior then appears, takes various forms, and after banishing John's fears, provides the following cosmological narrative.
The highest divine principle is the Monad. The Monad is described as a "monarchy with nothing above it". He is supreme, absolute, eternal, infinite, perfect, holy and self-sufficient. However, his transcendent ineffability is also emphasized. He is neither quantifiable nor can his qualities ever truly be described. The Monad exists in inconceivable perfection.
The Monad produces from his thought a feminine divine entity or principle named Barbelo. She is described as "the first thought", and the "image" of the Monad. While Barbelo is always referred to as a "she", she is also described as both the primordial mother and father. She is also regarded as "the first man", "Holy Spirit", "Mother/Father" and described in various terms of androgyny. She is the first of a class of beings referred to as the Aeons, and an exchange between herself and the Monad brings the other Aeons into being. Additionally, the properties of Light and Mind are born from the Monad's reflection on Barbelo. Light is synonymous with Christ, also called "Christ the Autogenes". The Light and the Mind engage in further creative activity, aided by and glorifying the superior principles of Barbelo and the Monad. Together, they bring forth further Aeons and powers.
Eventually, one of the Aeons, Sophia "of the Epinoia", disrupts the harmony of these processes by engaging in creative activity without the participation or consent of the Spirit of the Monad and without the aid of a male consort. The creative power of her thought produces an entity named Yaltabaoth, who is the first of a series of incomplete, demonic entities called the Archons. Yaltabaoth, whose character is malevolent and arrogant, also has a grotesque form. His head is that of a lion while he possesses a serpentine body. Recognizing the deformed, imperfect nature of her offspring, Sophia attempts to conceal it somewhere where the other Aeons will not discover it. The act of hiding Yaltabaoth also has the result that Yaltabaoth himself remains ignorant of the upper world and the other Aeons.
Despite the fact that Yaltabaoth possesses only a single parent and was created without the consent of the Spirit of the Monad, he is powerful enough to mimic the creative processes of the superior Aeons. He creates a whole host of other Archons, each of whom share his own basically deficient character, and creates a world for them to inhabit. This world is fundamentally inferior to the world above. It is fashioned out of darkness, but animated by light stolen from Sophia. The result is a world that is neither "light nor dark" but is instead "dim". In his arrogance and ignorance, Yaltabaoth declares himself the sole and jealous God of this realm.
Recognizing the imperfection of Yaltabaoth and his counterfeit world, Sophia repents. In forgiveness of her error, the Spirit of the Monad assists the other Aeons and powers in an attempt to redeem Sophia and her bastard creation. During this process Yaltabaoth and his Archons hear the voice of the Monad's Spirit. While they are terrified by the voice, its echo leaves a trace of an image of the Spirit on the "waters" that form the roof of their realm. Hoping to harness this power for themselves, they attempt to create a copy of this image. The end result of this process is the first human man, Adam.
Recognizing an opportunity to retrieve the light imprisoned in the darkness of Yaltabaoth and his world, Sophia and agents of the higher order, referred to variously as the "plenoria" or the "Epinoia", and later as the "pleroma", devise a scheme. They trick Yaltabaoth into blowing his own spiritual essence into Adam. This simultaneously animates Adam and empties Yaltabaoth of the portion of his being derived from Sophia.
Seeing the luminosity, intelligence and general superiority of the now animate Adam, Yaltabaoth and the Archons regret their creation and do their best to imprison or dispose of him. Failing to do so, they then attempt to neutralize him by placing him in the Garden of Eden. In this narrative, the Garden of Eden is a false paradise where the fruit of the trees is sin, lust, ignorance, confinement and death. While they give Adam access to the Tree of Life, they conceal the Tree of Knowledge of Good and Evil. According to this narrative, the Tree of Knowledge actually represents the penetration of the positive forces of the higher world and the Epinoia into Yaltabaoth's realm.
At this point in the narrative, Christ reveals to John that it was he who caused Adam to consume the fruit of the Tree of Knowledge. Additionally, it is revealed that Eve is a helper sent by agents of the higher order to help liberate the light imprisoned in Yaltabaoth's creation and in Adam. She is created when Yaltabaoth attempts to draw the light out of Adam. This results in the creation of the female body. When Adam perceives her, he sees a reflection of his own essence and is freed from the bewitching power of Yaltabaoth.
The narrative then details Yaltabaoth's attempts to regain control over the essence of Light. His primary scheme is to initiate the activity of human reproduction, by which he hopes to create new human bodies inhabited by a counterfeit spirit. This counterfeit spirit allows Yaltabaoth and his agents to deceive the human race, keeping them in ignorance of their true nature, and is the primary means by which Yaltabaoth keeps humanity in subjugation. It is the source of all earthly evil and confusion, and causes people to die "not having found truth and without knowing the God of truth".
Following this revelation, the narrative then takes the form of a series of questions and answers between John and the Savior. These address a number of subjects, but are largely soteriological in nature. John asks Christ who is eligible for salvation, and Christ responds with the answer that those who come in contact with the true Spirit will receive salvation, while those who are dominated by the counterfeit spirit will receive damnation. Christ also reveals his own role as a liberating agent of the higher realm, in this context. Christ, who describes himself as the "remembrance of the Pronoia" and "the remembrance of the pleroma", brings light into the darkness of Yaltabaoth's prison. Here, he rouses the prisoners to wakefulness and remembrance. Those who receive and are woken by Christ's revelation are raised up and “sealed… in the light of the water with five seals”. They are thus spared from death and damnation. This aspect of Christ's role is elaborated on more fully by Nag Hammadi Codex III, whereas it is omitted from the Berlin Codex.
This concludes Christ's message. Finally, the savior states that anyone who shares these revelations for personal profit will be cursed. The Nag Hammadi Codex III version of the text ends with the prayer, "Jesus Christ, Amen".
You are the Philosopher's stone
( Heavy to Lite )
The Holy ( Holo ) Grail
The Cup that must be emptied
So [email protected] it may be Vil'd
The Only Way Out Is In
( Empty ~ In )
( Look in2 Each Others Eyes )
( Retain The Serpent Seed )
( In2 My Sea )
( The World Will Move )
As Will All Thin/g's
Can Only Take Place
Male & pHemale
( Exoteric )
Masculine & pHemale
( Esoteric )
( Back Through The Vesica Piscis )
( A Penis )
( Va/gina )
!!! pHuck In Hell !!!
( Yesh - U ~ Arh! In Hel,d )
( Hu )
Enter The pHire
( On pHire )
!!! Om !!!
!!! Om !!!
How Duh! Ya Like Them Apples ?
( Barbelo )
( Pre/R/om/a )
( Va/Tha's )
Solo ~ Tor/i
( Eye )
Wished to understand of what it was ?
Although complete it wished to stand under of what it was
( As it was Bored Shitless! )
So it wished to see of its CelpH
Therefore it had to have a medium
( In order to see its CelpH & its properties )
Into A Myriad of Archetypes , Aeons & Angles ( Some say Angels )
This was only possible Via RepHract -ion~
To look into a mirror of its CelpH
Although to Truly Equate The CelpH It ,Had to pHall Through The Looking Glass
! It Had to Give A Shit !
Quite Literally To Wor/K It Out
( pHul Ov Lite or full of Shite )
To Make Its Way Back Up
With A pHul Understanding Of it's CelpH
( Return to In ~0~ Sense )
It Had To Experience What It pHelt Like @ The Lowest Base Level Of Its CelpH
Hence The pHall
( Tha W/hole S/he Bang )
( Tha W/hole S/he Bang )
( SopHia's Re/bel/lion)
!!!The Born Again Virgin!!!
All Part Of The Process
Everything happens , because it is supposed to, otherwise it would not happen!
SopHia Made Love To Her CelpH
( Stubborn/Angry/Va/Tha Envy )
S/he Sporned A Mon - Sta
( Yev - Ra/h / Jehovah )
Shrouded him in a cloud , As he was Hideous an Abomination
( Tha Bod ( i ) Ov Tha Dragon )
( An Angry/Jealous god )
He Had The Divine Spark
( The Head Ov Tha Lion )
Could Rise To PerpHect ~ ion
Should He wish!
Ma/u ~ Deep
Sleeping Dragon ~ Lion Waking
Mon -Sta To Sta ~ Mon
The Grand PooBa!
!!!The Sacred pHool!!!
- Earth The Va Atom ~ Heart Ov The Mata -
He Created The Mirror Ball
( A RepHractualeyesd A/me/bus ( Mobius ) /Straight Back To Uranus )
( A pHlawed Vers - ion Ov The InpH[email protected] )
!!! A Kingdom Ov Rust ,That Gathers Dust !!!
( The Process Ov Standing Under )
He Thought He was The Dog's Bollocks ( Kolobs )
As All He Did Was Through El Madre's Power ( SopHia )
That Actually Came pHrom The Va/Tha ( Divine Spark )
Para - Noia
Slow Vibration pHeminine/Masculine Soul
( Death/Re/Psych/Culled )
(The Lowly Soul of Physical Manifestation )
Anti / Christ
Laws ( Wals )/Scriptures/Sura's
( Deviant )
Non See Through
( Not True )
Right Eye/Left Brain
Get A Grip
Meta ~ Noia
pHast Vibration Masculine/pHeminine Spirit
( Little Death/Orgasm/Earth Mover )
( The Great Spirit /Psyche/Animator )
Yesh u arh/ ChrisT/Magdalene
The pHeathered Serpent
( Dev/out )
Intimacy/In 2 my sea
( True )
LepHt Eye/Right Brain
Return To In ~ 0 ~ Sence
( all my quay )
Crown of lite
Clear The Lower Deck
Prepare To Stand By
( Scream If You Wanna Go pHasta )
!!! Good luck With Running Away From YourcelpH !!!
( Already Divided )
Path Ov No Path
Darq Night Ov The Soul
Everyone must pHace their actions
emit ~ time
There is only
( Roma )
Inside ~ Out
Outside ~ In
You are all Actors/Actresses on the stage of your
!!! You Have All Had A Part To Play !!!
You Act/u/al/ly Do Not Exist
This Was A Test To See Ov Your Worthiness To Exist
The Curtain Is Coming Down On Your pHinal PerpHormance
As The Veil Is LipHted
( Do Not Put Your Hands 2 Gather )
( They Require 2 b 3 4 pHlite )
You Have All Had Free Will
Although Ov Whom
The Vil 2 b 3
( Tha Path Ov No Path )
Time To pHace Tha Music
Prepare Your CelpH
The Meek Will Not Inherit The Earth
!!! They will Transcend It !!!
For The Earth Is A Dog Shit Sandwich
Not Worthy Ov Inheritance
Will pHace Tha Mirah
If Your pHractal Proves Worthy Then You Will Transend
Dissipate Back Into