Gnostic Doctrine

Tuesday, 29 June 2021

Who is Seth

Who is Seth

Seth: The third son of Adam and Eve, given to replace Abel after he had been murdered by Cain (Gen. 4:25). For certain Gnostic sects known as Sethians, who took their name from him, he was a savior figure and the paradigm of the Gnostic.
etymology
25 And Adam proceeded to have intercourse again with his wife and so she gave birth to a son and called his name Seth, because, as she said: God has appointed another seed underneath Abel, because Cain killed him. (Genesis 4 NWT).

The Hebrew word for 'appointed' (Isa. 22:7), TO PUT, TO SET, TO PLACE. (Gesenius).

His name signifies appointed. Eve's comment on the birth of this son reveals that she had a proper understanding of the purpose of God in him.
likeness and image
Genesis 5:3 When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth.

The import of the phrase 'in the image, after the likeness' is suggested by the testimony that 'Adam begat a son in his own likeness, after his image, and called his name Seth.' In this respect, Seth stands related to Adam, as Adam did to the Elohim ... The very same thing is meant by Adam being in the image of the Elohim ... The resemblance therefore of Adam to the Elohim as their image was of bodily form ... In shape, Seth was like Adam, Adam like the Elohim, and the Elohim the image of the invisible Uncreated, the great and glorious Archetype of the intelligent universe."
Abel and Seth
The death of Abel is made good by the birth of Seth. Seth comes to make up for the loss of Abel, and this fact parallels how God’s law works for us. This particular law of God is the one which sees to it that a compensation comes to make up for what seems to have been taken out.

Seth the son of Adam and Eve born when Adam was 130 years old. Eve named him Seth because, as she said, “God has appointed another seed in place of Abel, because Cain killed him.” Seth may not have been the third child of Adam and Eve. According to Genesis 5:4, Adam had “sons and daughters,” some of whom may have been born before Seth.

Seth is worthy of note because through him the present-day race of mankind, descended from him, not from the murderous Cain. At the age of 105 years Seth became father to Enosh. Seth died at the age of 912 years .—Gen 4:17, 25, 26; 5:3-8; 1Ch 1:1-4; Lu 3:38.


According to Eve's words, Seth's name means "set", "appointed" or "placed". Seth replaced the position previously held by Abel, and therefore his name was expressive of God's mercy. Seth kept alive the principles of faith and hope that were distorted and destroyed by the descendants of Cain, introduced to us in the previous chapter. Seth commenced the genealogy of true worshippers. In him it was demonstrated that Godliness was possible among men

as she said: God has appointed another seed underneath Abel, because Cain killed him. This shows remarkable perception on Eve's part: She realised that Abel, because of his upright and godly way of life, had been the beginning of the line which would descend through her "until the seed should come". Therefore, in the birth of Seth she recognised Yahweh's guarantee that the seed would be continued until the divine purpose had been brought to fruition.

The events of Abel's life foreshadow those of Christ.
The appointment of Seth typified the resurrection of the Lord;

In replacing Abel with Seth, God typically raised the former from the dead. Eve's words on the birth of this son suggest that she understood this. Evidently she had been given a revelation of the Divine purpose in replacing Abel with Seth

we are brought to Seth, in whom the murdered Abel comes to life. His name signifies "Watering," for the Mind waters the senses, as the Word of God waters the Virtues, which are symbolized by the four "heads" of the river going out of Eden. The word "heads" is used to indicate the sovereignty conferred by Virtues. The "River" is the Word of God, ever flowing for souls that love God.

And he begat sons and daughters" — Many other sons and daughters were born to Adam and Eve in addition to those named, and from these Cain and others obtained their wives. Hence the appointment of Seth to replace Abel means more than the mere birth of a son; it represented the appointment of this son to the position of privilege as legal "firstborn" with its office of priesthood and leadership within the family of Adam.

Of course the Cainites, driven from the presence of Yahweh, and the seat of worship, would not have recognised the appointment or privilege of Seth, any more than do their counterparts today recognise the status of the resurrected Christ.


"Abel became the type of Jesus, wounded in the heel;" while Seth typifies him in his reappearance among the sons of men to bruise sin underfoot, and to exterminate in the course of his reign , the Serpent's seed from the face of the earth (p. 117). This has been the hope of all God's faithful servants throughout the ages. "So the Christ also, having been once offered in sacrifice in order that he might bear the sins of many, will appear a second time, separated from sin, to those who are eagerly expecting him, to make their salvation complete.. . Amen. Come, Lord Jesus ..." (Heb. 9:28; Rev. 22:20. Wey.)

priesthood
Seth was appointed by God after the death of Abel in office of priesthood because both Abel and Seth were mediators of pre flood office of priesthood

"And to Seth, to him also there was born a son; and he called his name Enos" — His name signifies weak, mortal man. It is a name applied to man in his weakness both physically and morally (see Psa. 9:20), and suggests a deterioration in the line of Seth at this time


So Seth begins to look for a higher power to express in his life--he calls upon the name of Yahweh. It is the activity of the awakening of the spiritual consciousness within him that causes him first to realise the pointlessness of his human efforts to better himself, and then to recognise the one Source of all Truth.

Thus he evolves, grows; and finally he shall come into a full consciousness of the divine mind or logos he grows into Christ-likeness which is accelerated greatly as he comes into a knowledge of the Truth that makes free, and thinks and acts consciously, voluntarily, in harmony with it.


Seth an emanation who has spoken through the prophets

Seth is the father of the incorruptible generation


The birth of Seth 'is by the providence of God's wisdom

Seth as born at the instigation of God's wisdom after Abel's death and was anointed with divine power.

the three classes of men, ‘material' or carnal, ‘soulful' or those who have not yet awakened to the higher consciousness, and 'spiritual' those who have entered into the Christ consciousness, correspond to Cain, Abel, and Seth.

Seth is therefore the symbolic Father and representative of ‘spiritual' believers,


The ‘Great Seth' is the heavenly son of Man,

The Apocryphon of john Seth is referred to as the 'image' of the Son of Man; the latter could, at first glance, be taken as a designation for the heavenly Seth.


He also plays a saviour role, for he is sent into the lower world to rescue the elect, ‘putting on' Jesus for that purpose.


The ‘Son of Man' terminology occurs in Eugnostos the Blessed (NHC 111,3; V,1) and The Sophia of Jesus Christ (NHC 111,4; BG 3).

The Role of Jesus in Valentinianism

 

The Role of Jesus in Valentinianism

Introduction

Valentinianism is a profoundly Christo-centric form of Christian mysticism. The entire mythology can be seen as Christology. In Valentinian thought, the decisive event in the history of the world was the ministry of Jesus. Prior to his coming, the true God was unknown ( Against Heresies 1:19:3-1:20:3). This is because "no one knows the Father except the Son and those to whom the Son chooses to reveal him" (Matthew 11:27 cf. Against Heresies 1:20:3). This is the point of the Sophia myth. Throughout the ages, human beings sought to find God, but in the absence of Christ, they succeeded only in producing a defective image of the divine i.e. the Craftsman (demiurge). In their error they worshipped an imperfect image of God as lawgiver and Craftsman of the material world instead of the true God.

The Human Jesus and the Divine Christ

Valentinian tradition draws a sharp distinction between the human and the divine Jesus. By a special dispensation, the human Jesus was born (Against Heresies 1:15:3). Some Valentinians accepted the virgin birth (e.g Second Apocalypse of James 50:10f) while others believed Jesus was the true son of Mary and Joseph (Gospel of Philip 55:23-26). According to Valentinian theologians, Jesus derived his animate "body" or essence from the Craftsman. His spiritual essence is the entire "church of the superior seed" (Excerpts of Theodotus 17:1) deriving from Wisdom (Sophia). That is why the angel told Mary, "The Holy Spirit (i.e. Wisdom) will come upon you and the power of the Most High (i.e. the Craftsman) will overshadow you" (Luke 1:35 cf. Refutation of Heresies 6:35:3-4, also Excerpt of Theodotus 60, Against Heresies 1:15:3). According to Ptolemy, the contributions from Wisdom (Sophia) and the Craftsman pass through Mary into Jesus "like water through a pipe" (Against Heresies 1:7:2). This human being is the "lamb of God" (John 1:26 cf. Fragments of Herakleon 10), that is, the one the "Father of All chose to obtain knowledge of himself" ( Against Heresies 1:15:3).

Jesus became closely identified with humanity by taking on a human body. His human body is seen as consubstantial with the Church. Drawing on the metaphor from Saint Paul that the church is the body of Christ, Theodotus says, "The visible part of Jesus was Sophia (Wisdom) and the church of the superior seed which he put on through the body but the invisible part was the Name which is the only begotten Son" (Excerpts of Theodotus 26:1). The corresponding metaphor in the Gospel of Truth is the "living book" which contains the names of all the saved that the Son takes up (Gospel of Truth 20:10-14 cf. Revelation 20:15).

Valentinians divide the human personality into three distinct parts: chous (carnal), psyche (soul) and pneuma (spirit). The chous is closely linked the physical body and consists of the instinctual drives to self-gratification. It is said to directly derive from deficiency and suffering. By a special dispensation, Jesus was born without chous. For this reason, his physical body is sometimes said to be directly connected with psyche. Hence Ptolemy describes Jesus as having a "psychic" rather than a carnal (choic) body ( Against Heresies 1:6:1, 1:7:2).


The Baptism of Jesus

When he was thirty years old, he went to John the Baptist to be baptized (Luke 3:23). As soon as he went down into the water, "he came out laughing at everything (of this world), not because he considers it a trifle, but because he is full of contempt for it" (Gospel of Philip 71:3-15). The divine Savior, referred to as the "Spirit of the Thought of the Father", descended on him in the form of a dove (Matthew 3:16 and parallels cf. Against Heresies 1:7:2, 1:15:3, Excerpts of Theodotus 61:6, Refutation of Heresies 35:3) and the "Word became flesh" (John 1:14).

Jesus' baptism and the descent of the "Spirit" is his redemption (Gospel of Philip 70:34-36). Redemption was necessary even for Jesus so that "he might not be detained by the thought of the deficiency in which he was placed" (Excerpts of Theodotus 22:7 cf. also Tripartite Tractate 124:31-125:11). This is the true "virgin birth" and resurrection from the dead, for he was reborn of the virgin Spirit (cf. Gospel of Philip 70:34-71:7, Refutation of Heresies 35:5, Gospel of Philip 56:15-18). According to Theodotus, the Savior's angels were also baptized "through the redemption of the Name which came upon Jesus in the dove and redeemed him" (Excerpts of Theodotus 22:1-2). The angels are those who are "baptized for the dead" (1 Corinthians 15:29), that is, for human beings who are in ignorance of the true God (Excerpts of Theodotus 21:1-2).

The human Jesus is the "lamb of God", the Savior is the one "who takes away the sin of the world" (John 1:29 cf. Herakleon 10). He came to reveal knowledge (gnosis) of the Father (Gospel of Truth 20:15-24, Against Heresies 1:15:2, Interpretation of Knowledge 14:28-30). By knowledge (gnosis), the two elements which had been separated (i.e. the seeds and the angels) are rejoined (cf. Gospel of Philip 70:12-15 etc.) and restored to the Fullness (Treatise on the Resurrection 44:26-30). He also came to conquer death by means of the resurrection ( Against Heresies 1:15:3, Treatise on the Resurrection 44:26-30). He accomplished this by "sharing with the dispensational (i.e. human) Christ his power and his name" ( Against Heresies 3:16:1).

Valentinian Christology emphasizes that the human Jesus is redeemed by being joined with the Savior at his baptism. The Son is "the Name which came down upon Jesus in the dove and redeemed him" (Excerpts of Theodotus 22:6). The redemption of the human Jesus is seen by the Valentinians as applying to all who form part of the "church of the superior seed". The human Jesus is joined to the Savior. All who form part of the spiritual church which is identical with the human Jesus are also joined to the Savior. In the Interpretation of Knowledge, the human Jesus who represents the Church is called the "humiliated one"(12:18-22)and the "reproached one" (12:29-31). Again it is the Savior who redeems: "Who is it that redeemed the one that was reproached? It is the emanation of the Name (i.e. the Savior)" (Interpretation of Knowledge 12:29-31cf also 12:18-22). The descent of the Son into Jesus at his baptism is simultaneously the redemption of the human Jesus and the redemption of all who are joined with him.


The Public Career of Jesus

Following his baptism, he taught for twelve months in order to "proclaim the acceptable year of the Lord and the day of retribution" (Isaiah 61:2 cf. Against Heresies 2:22:1). In order to reveal his dual nature, the Acts of John reports that at times he was substantial like an ordinary human being, but that at other times he seemed insubstantial and did not even seem to leave footprints. (Acts of John 88-89). Everything he did was "a symbol and a dispensation for the conversion and salvation of humanity" (Acts of John 102 cf. also Against Heresies 1:8:2). He taught he disciples "first in a figurative and mystical way, then in parables and riddles and thirdly clearly and directly in private" (Excerpts of Theodotus 66 cf. John 16:25, Luke 8:9-10).

In the Gospel of Philip, Mary Magdalene is regarded as a full-fledged apostle. She was seen as having had a special relationship with Jesus and is said to be the apostle he loved more that the others (Gospel of Philip 64:1-2 cf. Gospel of Mary 18:14-15). She is sometimes interpreted as a symbol of Wisdom (Sophia). As such she is described as Jesus' consort and it is implied that they are married (Gospel of Philip 63:32-33, 56:6-10 cf. Gospel of Mary 10:2-3). His brother James also plays an important role in some Valentinian sources such as the First Apocalypse of James.


The Crufixion

The forces of ignorance rose up against Jesus, and, not comprehending his true nature, attempted to destroy him (Gospel of Truth 18:21-26). His passion and death have a special symbolic value according to Ptolemy who says that Jesus "came to his suffering in the last times of the world for the purpose of revealing the suffering arising with the last of the Aeons and through its end to reveal for all to see the final aim of the events in the world of the Aeons" ( Against Heresies 1:8:2).

Valentinians interpreted Jesus' suffering and death in terms of his dual nature. Inasmuch as Jesus is a human being, he suffered pain and died on the cross (cf. Against Heresies 1:7:2). However, his divine nature (i.e. the Savior) transcends physical pain and death ( Against Heresies 1:6:3, 1 Apocalypse of James 131:17-19). Instead, his divine aspect endured only the emotional sufferings of grief, fear and confusion in order to bring them to nothing. This distinction is expressed by the risen Christ in the following words: "What they (i.e. ordinary Christians) say of me, I did not endure, but what they do not say, those things I did suffer" (Acts of John 101).

According to Ptolemy, the Savior expressed his grief with the words, "My soul is exceedingly sorrowful, even unto death" (Matthew 26:38). When he says, "Father, if it be possible, let this cup pass from me" (Matthew 26:39) he shows fear. Similarly, his statement, "And what shall I say" (John 12:27) shows his confusion. ( Against Heresies 1:8:2). The reality of this suffering is affirmed in many places (Gospel of Truth 20:10-14, 20:28-30, Interpretation of Knowledge 5:30-35, Herakleon 12)

The identity of the Jesus' body with the Church lead some Valentinians to identify the suffering of Jesus with the suffering of the individual Christians that make up that body. In the Letter of Peter to Philip, it says "Our illuminator came down and was crucified..Jesus is a stranger to this suffering. But we are the ones who suffered through the transgression of the Mother. And because of this he did everything like us" (139:15-25).

According to the Apocalypse of Peter, Jesus was laughing on the cross at his persecutors: "He laughs at their lack of perception, knowing that they are born blind" (Apocalypse of Peter 83:1-3). They foolishly thought they were killing him but in reality they were setting him free from the flesh. Only the human Jesus was being put to death.

According to Theodotus, when Jesus said, "Father, into your hands, I commend my Spirit" (Luke 23:4), he committed the lower Wisdom and her seed to the Father, having accomplished his work of redemption (Excerpts of Theodotus 1:1-2). The Savior then withdrew from Jesus and his human part died (Excerpts of Theodotus 61:6). That is why the human Jesus said with his dying breath, "My God, my God, why o Lord have you forsaken me" (Matthew 27:46), for "he was divided in that place" (Gospel of Philip 68:26-28 cf. also Interpretation of Knowledge 13:14-16).


The Resurrection

When the human body died, his non-corporeal spiritual body rose up from it (Refutation of Heresies 10:7, Apocalypse of Peter 83:6-8, cf. also Treatise on the Resurrection 45:14-17). The Gospel of Truth puts it thus, "Having stripped himself of perishable rags, he put on imperishability" (Gospel of Truth 20:30-32 cf. also Treatise on the Resurrection 45:14-22).

According to a tradition preserved in the Acts of John, the risen Savior appeared immediately to the apostle John on the Mount of Olives while the multitude was still gathered around his human body nailed to the cross. The Savior revealed to him that the cross could be seen as a symbol of the Limit that separates the lower realm from the Fullness (Acts of John 97-100). When he told John that "those who are outside the mystery" (Acts of John 100) were saying that he had perished on the cross, John laughed at their foolishness (Acts of John 102).

On the third day after his human body died, the Savior sent forth a ray of power which destroyed death, and "he raised the mortal body after he scattered the sufferings (i.e. the physical and carnal natures)" (Excerpts of Theodotus 61:6). This body which he raised is not the material body, "for what is flesh and blood cannot share in God's kingdom" (1 Corinthians 15:50). Instead, it was a body of animate essence specially transformed so that it could be seen and felt (cf. Excerpts of Theodotus 59:4, Against Heresies 1:6:1, 1:7:1).

The risen Savior only took up those elements he wished to save, that is, the animate soul and the spiritual seed ( Against Heresies1:6:1). It is this animate and spiritual body of Christ which is consubstantial with the Church (Excerpts of Theodotus 42:3, 58:1, cf. Ephesians 4:15-16). Theodotus puts it in these words, "The visible part of Jesus was Wisdom (Sophia) and the Church of the superior seed which he put on through the body" (Excerpts of Theodotus 26:1).


The Post-Resurrection Appearances of Jesus

The risen Jesus appeared to different people in various forms, that is "in the manner in which they would be able to see him" (Gospel of Philip 57:28-35 cf. also Excerpts of Theodotus 23:4, Acts of Peter 21). That is why Mary did not recognize him at the tomb (John 20:15) and the disciples did not recognize him on the road to Emmaus (Luke 24:16).

According to a tradition known to the Valentinians, Jesus remained for eighteen months after his crucifixion ( Against Heresies 1:3:2, Secret Book of James 2:19). During this time he instructed his disciples "plainly about the Father" (John 16:25 cf. Excerpts of Theodotus 66). Valentinians believed that the secret tradition passed on to them was revealed to the disciples during this period.

After giving final instructions to Peter and James (Secret Book of James), the Savior and Wisdom (Sophia) ascended to the eighth heaven. The animate Christ remained in the seventh heaven on the right hand of the Craftsman (Excerpts of Theodotus 62:1 cf. Psalm 110). He will remain there until the consummation so that "they may see him whom they pierced" (Revelation 1:7 cf. Excerpts of Theodotus 62:2).


Conclusion

Jesus sows the spiritual seed in all who hear the message. He is the sower in the parable (Matthew 13:1-8 cf. Interpretation of Knowledge 5:16-19). The spiritual seed bears fruit in the Church, "therefore the signs of the Spirit - healing and prophesying - are accomplished through the Church" (Excerpts of Theodotus 24:1).

Jesus is absolutely central to Valentinian theology. Their understanding of his incarnation places great emphasis on both his human and divine nature. The human Jesus alone died on the cross since the divine transcends pain and death. This is distinctly different from "docetism". Valentinians never claimed that Jesus only appeared to suffer or that his body was an apparition.

 

 

Sunday, 27 June 2021

Gnostic Baptism Ritual from the Book of Jeu - Pistis Sophia

Gnostic Baptism Ritual from the Book of Jeu - Pistis Sophia - Nag Hammadi Library - Gnosticism


 

While texts from the Nag Hammadi library have revolutionized our understanding of Gnosticism, we still know very little about just how Gnosticism was practiced in the ancient world. What were their rituals, hymns, gatherings, and daily life like? In this episode of Esoterica we explore a Gnostic Baptism ritual found in the Bruce Codex Book of Jeu. What we find is a complex set of rituals by which one purifies one's soul in order to begin one's ascent back to the divine One. We also explore the various layers of reality described in the Jeu I and some connections with ancient magic. Recommended Readings: Schmidt - The Books of Jeu and the Untitled Text in the Bruce Codex - 978-9004057548 Evans - The Books of Jeu and the Pistis Sophia as Handbooks to Eternity - 978-9004284463 Lambdin - Introduction to Sahidic Coptic - 978-0865540484 DeConick (ed.) - Practicing Gnosis: Ritual, Magic, Theurgy and Liturgy in Nag Hammadi, Manichaean and Other Ancient Literature - 978-9004256293 Thunder Perfect Mind Prada Ad - https://www.prada.com/us/en/pradasphe...

Valentinian Gnosticism - The Earliest Systematic Philosophy & Theology of Christianity

Valentinian Gnosticism - The Earliest Systematic Philosophy & Theology of Christianity




Valentinian Gnosticism was the first truly systematic attempt at Christian Theology, Philosophy and Mythology. Despite this, the system and church of Valentinian Christianity was derided as 'heresy' by later members of the proto-orthodoxy. Since the discovery of the Nag Hammadi texts we now have scriptures from this early Christian movement. What did the Valentinians believe? What made them "Gnostic?" What are some of the differences between Western and Eastern Valentinian Gnosticism? #gnosticism #valentinian #christianity Recommended Readings: van den Broek - Gnostic Religion in Antiquity - 978-1107514799 Smith - Valentinian Christianity - 978-0520297463 Thomassen - The Spiritual Seed - 978-9004148024 Meyer, etc. - The Nag Hammadi Scriptures - 9780061626005 Ante-Nicene Fathers - (especially Irenaeus) - https://www.newadvent.org/fathers/010...
 

Friday, 25 June 2021

Prophecy of the Ogdoad Sibylline Oracles 7

Prophecy of the Ogdoad Sibylline Oracles 7
or
the Lord's Day the Ogdoad Sibylline Oracles book 7





Sibylline Oracles 7


But they will endure extreme toil who, for gain,

will prophesy base things, augmenting an evil time;

who putting on the shaggy hides of sheep

135 will falsely claim to be Hebrews, which is not their race.

But speaking with words, making profit by woes,

they will not change their life and will not persuade the righteous

and those who propitiate God through the heart, most faithfully.

Restoration of the world

In the third lot of circling years,

140 of the first ogdoad, another world is seen again.

All will be night, long and unyielding,

and then a terrible smell of brimstone will extend

announcing murders, when those men perish

by night and famine. Then he will beget a pure mind

145 of men and will set up your race as it was before for you.

No longer will anyone cut a deep furrow with a crooked plow;

no oxen will plunge down the guiding iron.

There will be no vine branches or ear of corn, but all, at once,

will eat the dewy manna with white teeth



After the third “circling of years” when the first Ogdoad is seen, he will begat a “pure mind of men” and no one will plow a crooked row anymore (139-149).

Ogdoad is also a Gnostic concept relating to the aeons (Edwin Yamauchi, “The Gnostics and History” JETS 14 (1971): 29-40, 31). 

The word is used to describe a place in the Hermetic Discourse on the Eighth and Ninth:  “The Eighth or Ogdoad is described as the place or sphere where souls and angels continuously praise the Ninth with hymns; the Ninth or Ennead is the dwelling place of Nous or Divine Mind” (Ruth Majerick, “Discourse on the Eighth and Ninth” in ABD 2:210-211). 

It is possible this reference refers to Jesus in some kind of numeric wordplay, since the name Jesus Christ is often rendered 888. Finally, all people in this restored world will “eat dewy manna with white teeth” (148-149, cf. Revelation 2:17).

63 Now the repose of the spiritual elements on the Lord's Day, that is, in the Ogdoad, which is called the Lord's Day, is with the Mother, who keeps their souls, the (wedding) garments, until the end; but the other faithful souls are with the Creator, but at the end they also go up in the Ogdoad. Then comes the marriage feast, common to all who are saved, until all are equal and know each other. (Extracts from the Works of Theodotu)

The Lord's day is the first day of the week, or day after the seventh, and therefore styled the eighth day. It is termed His day, because it is the week-day of His resurrection. Upon this day the disciples of Christ assembled to show forth His death, and to celebrate His resurrection;The fact that the Lord’s resurrection took place on a Sunday, the eighth day, is interpreted as a symbolic reference to this redemptive ascent of the spirituals at the end of the age.

God shows Enoch the age of this world, its existence of seven thousand years, and the eighth thousand is the end, neither years, nor months, nor weeks, nor days

2Enoch 33:1 And I appointed the eighth day also, that the eighth day should be the first-created after my work, that it should revolve in the revolution of the seventh thousand, so that the eighth thousand might be in the beginning of a time not reckoned and unending with neither years nor months nor weeks nor days nor hours like the first day of the week, so also that the eighth day of the week might return continually.
2 And now, Enoch, all that I have told thee, all that thou hast understood, all that thou hast seen of heavenly things, all that thou hast seen on earth, and all that I have written in books by my great wisdom, all these things I have devised and created from the uppermost foundation to the lower and to the end, and there is no counsellor nor inheritor to my creations.
3 I am self-eternal, not made with hands, and without change.
4 My thought is my counsellor, my wisdom and my word are made, and my eyes observe all things how they stand here and tremble with terror.

The big find in Barnabas is chapter 15, concerning the sabbath, which says...

1 Furthermore it was written concerning the Sabbath in the ten words which he spake on Mount Sinai face to face to Moses. "Sanctify also the Sabbath of the Lord with pure hands and a pure heart."
2 And in another place he says, "If my sons keep the Sabbath, then will I bestow my mercy upon them."
3 He speaks of the Sabbath at the beginning of the Creation, "And God made in 6x days the works of his hands and on the 7th day he made an end, and rested in it and sanctified it."
4 Notice, children, what is the meaning of "He made an end in 6 days"? He means this: that the Lord will make an end of everything in 6,000 years, for a day with him means a thousand years. And he himself is my witness when he says, "Lo, the day of the Lord shall be as a thousand years." So then, children, in 6 days, that is in 6 thousand years, everything will be completed.
5 "And he rested on the 7th day." This means, when his Son comes [at the start of that day] he will destroy the time of the wicked one, and will judge the godless, and will change the sun and the moon and the stars, and then he will truly rest on the 7th day [Amen].
6 Furthermore he says, "Thou shalt sanctify it with clean hands and a pure heart." If, then, anyone has at present the power to keep holy the day which God made holy, by being pure in heart, we are altogether deceived.
7 See that we shall indeed keep it holy at that time, when we enjoy true rest, when we shall be able to do so because we have been made righteous ourselves and have received the promise, when there is no more sin, but all things have been made new by the Lord  then we shall be able to keep it holy because we ourselves have first been made holy.
8 Furthermore he says to them, "Your new moons and the sabbaths I cannot away with." Do you see what he means? The present sabbaths are not acceptable to me, but that which I have made, in which I will give rest to all things and make the beginning of an eighth day, that is the beginning of another world.
9 Wherefore we also celebrate with gladness the eighth day in which Jesus also rose from the dead, and was made manifest, and ascended into Heaven (Chapter 15)

These Sabbaths will be no longer celebrated on the seventh day. They will be changed from the seventh to the eighth or first day of the week, which are the same. The "dispensation of the fullness of times" (Eph 1:10), popularly styled the Millennium, will be the antitype, or substance, of the Mosaic feast of tabernacles which was "a shadow of things to come." In this type, or pattern, Israel were to rejoice before Yahweh for seven days, beginning "on the fifteenth day of the seventh month, when they had gathered the fruit of the land." In relation to the first day of the seven, the law says, "it shall be a sacred assembly: ye shall do no servile work therein." This was what we call Sunday. The regulation then continues, "on the eighth day," also Sunday, "shall be a sacred assembly unto you, and ye shall offer an offering made by fire unto Yahweh: it is a solemn assembly; and ye shall do no servile work therein." Again, "on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath" (Lev 23:34-43).

This change of the sabbath from the seventh to the eighth, or first day of the week, is the full development and establishment of the observance of the Lord's day by the disciples of Jesus since the times of the apostles.

Thursday, 24 June 2021

We Shall Become Gods John 10:34

Our destiny is to become Gods like Yahweh, the Elohim and Jesus




24 A disciple is not above his teacher, nor a slave above his lord
25 It is enough for the disciple to become as his teacher, and the slave as his lord (Matthew 10)

So we all are to becomes Gods like Jesus if he is our Lord and our Teacher.

John 20:28 Thomas said to him, “My Lord and my God!”

Jesus became a God like Yahweh both in nature and moral character, after he gave his life as a ransom. He was given the name that is above every other name named, which name is Yahweh.

20 with which he has operated in the case of the Christ when he raised him up from the dead and seated him at his right hand in the heavenly places,
21 far above every government and authority and power and lordship and every name named, not only in this system of things, but also in that to come (Ephesians 1).
How?
How are we to be come gods?
By becoming sharing in the divine nature. If we share God's divine nature therefore we will be divine and a god just like the Father

2 Peter 1:4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Partakers"—A partaker is a sharer, and believers are called to share that same "divine nature" unto which the Lord attained through his resurrection from the dead (1 John 3:2; Phil. 3:21; John 1:12). What Christ is now, we can become.

"Divine nature"—This is immortality,a spiritual body (1 Cor. 15:46), made like unto the angels (Luke 20:36), who are "made spirits" (Heb. 1:7). Notice the six transition-features of the coming resurrection, as outlined in 1 Cor. 15:42-54, all expressive of "divine nature:"
Glory
Paul said: 23 For all have sinned and fall short of the glory of God, (Romans 3 NWT)

So the target that Paul set, that we fall short of, was the glory of God. One does not get the glory of God until one has become a God!

2Thel 2:14 He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.

John 17:22 And the glory which thou hast given me I have given unto them; that they may be one, even as we are one;

John 17:24 ¶ Father, I desire that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
Gods
34 Jesus answered them: Is it not written in your Law, I said: You are Gods? (John 10).

GODS: That is, God's appointed representatives, called "elohim" or "gods" in Psa 82:1-6. See Exo 7:1; 21:6; 22:8,28. Angels also may bear the Yahweh-name (Act 7:30).

Here are all the scriptures in the bible using the phrase God of Gods...

17 For Yahweh your Gods he [is] the Gods of Gods [these could all be polite plurals] and the Lord of lords, the God great, mighty and fear-inspiring, who treats none with partiality nor accepts a bribe, (Deuteronomy 10 NWT)

2 Give ye thanks to the Gods [polite plural] of Gods, For to the age {is} His kindness. (Psalms 136 YLT)

47 The king answered Daniel and said, Your Gods truly [is] a Gods of Gods [these could all be polite plurals] and a Lord of kings, and a revealer of secrets, since you could reveal this secret. (Daniel 2 GLT)

36 And the king will actually do according to his own will, and he will exalt himself and magnify himself above every God; and against the God of Gods he will speak marvellous things. And he will certainly prove successful until [the] denunciation will have come to a finish; because the thing decided upon must be done. (Daniel 11 NWT)

Nowhere in the bible is Elohim in the singular. This may be because God's wife is a composite God. So there have always been two Gods. She is divine, individuals in her cannot sin.
The Divine Name
God told Israel that His Name was YAHWEH, meaning "I am that I am" or, more correctly translated, 'I will be who I will be' (Ex.3:13-15). This name was then slightly extended: "God said moreover (i.e. in addition) unto Moses, Thus shalt thou say unto the children of Israel, The LORD (Yahweh) God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob...this is My name for ever, and my memorial to all generations" (Ex.3:15).

God's full name is therefore "The LORD God".

The Old Testament was written mostly in Hebrew, and our English translation inevitably misses out a lot of detail when it comes to translating the Hebrew words for 'God'. One of the common Hebrew words translated 'God' is 'Elohim', meaning 'mighty ones'. God's "memorial", the Name by which He wants us to remember Him, is therefore
YAHWEH ELOHIM
meaning
HE WHO WILL BE REVEALED IN A GROUP OF MIGHTY ONES.

It is therefore God's purpose to reveal His character and His essential being in a large group of people. By obedience to His word we can develop some of God's characteristics in ourselves now, so that in a very limited sense God is revealing Himself in the true believers in this life. But God's Name is a prophecy of the time to come when the earth will be filled with people who are like Him, both in character and by nature (cp. 2 Pet.1:4). If we wish to be associated with the purpose of God and to become like God to die no more, living for ever in complete moral perfection, then we must associate ourselves with His Name. The way to do this is to be baptized into the Name - i.e. Yahweh Elohim (Matt.28:19). This also makes us the descendants ("seed") of Abraham (Gal.3:27-29) who were promised the eternal inheritance of the earth (Gen.17:8; Rom.4:13) - the group of 'mighty ones' ('Elohim') in whom the prophecy of God's Name will be fulfilled

Moroni 7:48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen. (The Book of Mormon)


This is echoed in the Gospel of Philip’s statement that where the Gnostic is described as no longer a Christian, but Christ.

People cannot see anything that really is without becoming like it. It is not so with people in the world, who see the sun without becoming the sun and see the sky and earth and everything else without becoming them.
Rather, in the realm of truth,
you have seen things there and have become those things,
you have seen the spirit and have become spirit,
you have seen Christ and have become Christ,
you have seen the [father] and will become father. (Gospel of Philip)

[Here] in the world you see everything but do not [see] yourself, but there in that realm you see yourself, and you will [become] what you see.
Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ. (Gospel of Philip)

In the first Apocalypse of James, Christ exhorts James to cast away the bond of flesh that encircles him, and continues:

Then you will reach The-One-who-is. And you will no longer be James; rather you are The-One-who-is

In the thirteenth book of the Corpus Hermeticum, Hermes Trismegistus explains to his son Tat: Hermes: Even so it is my son, when a man is born from above; it is no longer a body of flesh and blood that he perceives but the incorruptible. Tat: Father, now that I know this, I see myself to be the All. I am in heaven and in earth, in water and in air; I am in beasts and plants. . .I am present everywhere. Hermes: Now, my son, you know what the rebirth is. (John 3:3) And also in the Gospel of Thomas, (saying 108) in which Jesus declares: whoever drinks from my mouth will become like me, I myself shall become that person, and the hidden things will be revealed to that one.

The ultimate object of gnosis is God/union with God and the direct reception of the wisdom of God through
experience of the divine. The event of gnosis within an individual transforms the knower of gnosis into a partaker and sharer in the divine essence. To know ones true self, the divine sp iritu a l element of ones being, is to know God. The sp iritu a l pneumatic element of ones true self is the linking, cohesive element, and the only - element, by which one is bound to the divine spiritual realm

Monday, 21 June 2021

The Ebionites




THE EBIONITES.

Ebionites: (from Hebrew, “the poor ones”) A Jewish-Christian sect that fl ourished up to the fourth century but probably survived in pockets for much longer. Th e Ebionites retained Jewish practices, including full observance of the law of *Moses, and had an adoptionist *Christology, treating *Jesus as a human messiah who received the *Holy Spirit at his *baptism. Works attributed to the Ebionites include the *Gospel of the Ebionites and the *Gospel of the Hebrews, which survive only in quotation, and the Clementine Recognitions and Homilies.

The Nazoræans.

Epiphanius would have it that the Christians were first called Iessæi, and says they are mentioned under this name in the writings of Philo. The followers of the earliest converts of Jesus are also said to have been called Nazoræi. Even towards the end of the fourth century the Nazoræans were still found scattered throughout Cœle-Syria, Decapolis, Pella (whither they fled at the destruction of Jerusalem), the region beyond Jordan, and far away to Mesopotamia. Their collection of the logoi was called The Gospel according to the Hebrews, and differed greatly from the synoptic accounts of the Canon. Even to this day a remnant of the Nazoræans is said by some to survive in the Mandaïtes, a strange sect dwelling in the marshes of Southern Babylonia, but their curious scripture, The Book of Adam, as preserved in the Codex Nasaræus, bears no resemblance whatever to the known fragments of The Gospel according to the Hebrews, though some of their rites are very similar to the rites of some communities of the "Righteous" referred to in that strange Jewish pseudepigraph The Sibylline Oracles.

Who the original Iessæans or Nazoræans were, is wrapped in the greatest obscurity; under another of their designations, however, the Ebionites or "Poor Men," we can obtain some further information. These early outer followers of Jesus were finally ostracized from the orthodox fold, and so completely were their origin and history obscured by the subsequent industry of heresy-hunters, that we finally find them fathered on a certain Ebion, who is as non-existent as several other heretics, such as Epiphanes, Kolarbasus and Elkesai, who were invented by the zeal and ignorance of fourth-century hæresiologists and "historians." Epiphanes is the later personification of an unnamed "distinguished" (epiphanes) teacher; Kolarbasus is the personification of the "sacred four" (kol-arba), and Elkesai the personification of the "hidden power" (elkesai). So eager were the later refutators to add to their list of heretics, that they invented the names of persons from epithets and doctrines. So with Ebion.
The Poor Men.
The Ebionites were originally so called because they were "poor"; the later orthodox subsequently added "in intelligence" or "in their ideas about Christ." And this may very well have been the case, and doubtless many grossly misunderstood the public teaching of Jesus, for it should not be forgotten that one of the main factors to be taken into account in reviewing the subsequent rapid progress of the new religion was the social revolution. In the minds of the most ignorant of the earliest followers of the public teaching, the greatest hope aroused may well have been the near approach of the day when the "poor" should be elevated above the "rich." But this was the view of the most ignorant only; though doubtless they were numerous enough.

Nevertheless it was Ebionism which preserved the tradition of the earliest converts of the public teaching, and the Ebionite communities doubtless possessed a collection of the public Sayings and based their lives upon them.

It was against these original followers of the public teaching of Jesus that Paul contended in his efforts to gentilize Christianity. For many a long year this Petro-Pauline controversy was waged with great bitterness, and the Canon of the New Testament is thought by some to have been the means adopted to form the basis of a future reconciliation; the Petrine and Pauline documents were carefully edited, and between the Gospel portion and the Pauline letters was inserted the new-forged link of the Acts of the Apostles, a carefully edited selection from a huge mass of legendary Acts, welded together into a narrative and embellished with speeches after the manner of Thucydides.

The Ebionite Tradition of Jesus.

How then did the original Ebionites view the person and teaching of Jesus? They regarded their leader as a wise man, a prophet, a Jonas, nay even a Solomon. Moreover, he was a manifestation of the Messiah, the Anointed, who was to come, but he had not yet appeared as the Messiah; that would only be at his second coming. In his birth as Jesus, he was a prophet simply. The New Dispensation was but the continuation of the Old Law; all was essentially Jewish. They therefore expected the coming of the Messiah as literally prophesied by their men of old. He was to come as king, and then all the nations would be subjected to the power of the Chosen People, and for a thousand years there would be peace and prosperity and plenty on earth.

p. 129

Jesus was a man, born as all men, the human son of Joseph and Mary. It was only at his baptism, at thirty years of age, that the Spirit descended upon him and he became a prophet. They, therefore, guarded his Sayings as a precious deposit, handing them down by word of mouth. The Ebionites knew nothing of the pre-existence or divinity of their revered prophet. It is true that Jesus was "christ," but so also would all be who fulfilled the Law. Thus they naturally repudiated Paul and his new doctrine entirely; for them Paul was a deceiver and an apostate from the Law, they even denied that he was a Jew.

It was only later that they used The Gospel according to the Hebrews, which Jerome says was the same as The Gospel of the Twelve Apostles and The Gospel of the Nazarenes, that is to say, of the Nazoræans. It should be remembered that these Nazoræans knew nothing of the Nazareth legend, which was subsequently developed by the "in order that it might be fulfilled" school of historicizers.

The Ebionites did not return to Jerusalem when the emperor permitted the new colony of Ælia Capitolina to be established in 138, for no Jew was allowed to return. The new town was Gentile. Therefore, when we read of "the re-constitution of the mother church" at Ælia Colonia, in Church historians, little reliance can be placed upon such assertions. The "mother church," based on the public teaching, was Ebionite and remained Ebionite, the community at Ælia Colonia was Gentile and therefore Pauline.

p. 130

Christianity, as understood by the Ebionites, being an essentially national doctrine, Paulinism was a necessity if any public attempt at universality was to be made; therefore it was that the true historical side of popular Christianity (the original Ebionite tradition) became more and more obscured, until finally it had so completely disappeared from the area of such tradition, that a new "history" could with safety be developed to suit the dogmatic evolution inaugurated by Paul.

The later forms of Ebionism, however, which survived for several centuries, were of a Gnostic nature, and reveal the contact of these outer communities of primitive Christendom based on the public teaching with an inner Jewish tradition, which evidently existed contemporaneously with Paul, and may have existed far earlier.

We Are the Aeons of God

We are the Aeons of God 







2enoch 65:3 And the Lord broke up the age for the sake of man ... and divided into times, and from the times he established years, and from the years he set months, and from the months days. And he set the seven days, and in them he set hours, and minutely measured the hours so that a person might think about time, and so that he might count the years and the months and the days and the hours and the perturbations and the beginnings and the endings, and that he might keep count of his own life from the beginning unto death

Just as the present aeon, though a unity, is divided by units of time and units of time are divided into years and years are divided into seasons and seasons into months, and months into days, and days into hours, and hours into moments, so too the aeon of the Truth, since it is a unity and multiplicity, receives honor in the small and the great names according to the power of each to grasp it - by way of analogy - like a spring which is what it is, yet flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit, or like a human body, which is partitioned in an indivisible way into members of members, primary members and secondary, great and small. (The Tripartite Tractate)

So what's being said here is there is the definition of time and time is not a measure of numbers but rather time is a measure of individuality and having those individual experiences is what passes time by way of analogy like a spring which is what it is it flows into streams and lakes and canals and branches so it's the passing of a stream of experience that is time

Noting that Aeons are the materialization of motion; being time.

Time
What is time? Time is the motion of the sun, moon, and stars in relationship to one another.

Psalm 104:19 He has made the moon for appointed times. The sun itself knows well where it sets

The planetary luminaries of the Sun and the moon define years and months. The earth itself defines 'days', although it is the rotation with respect to the Sun that we actually see. So a day is one time of the earth around itself. A month is one time of the moon around the earth. A year is one time of the earth around the Sun. All three are ‘times’ of revolution, cycles. These are God’s celestial time pieces. In scientific terms a 'time' is a 'cycle'.

So in the bible a 'Time' can stand literally or symbolically for a day, a month or a year (occasionally also for an hour).
Spiritual Time
"And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons and for days, and years: And let them be for lights in the firmament of heaven to give light upon the earth: and it was so ... in blessing I will bless thee and in multiplying I will multiply thy seed as the (1) stars of heaven and (2) as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies," (Genesis 1:14-15, Genesis 22:17).

God Himself is the Great Light which the earthly sun symbolizes. Mother Wisdom is symbolized by the moon, and the stars are human beings. And in that regard, the figure of a man is shaped like the familiar 5-pointed star. Our numbers and our "work" constitute "days, seasons, and years". In our world men use clocks, watches, sun dials, and hourglasses to mark "TIME".

Spiritually speaking each son and daughter (sun/moon) pair as one day of spiritual "TIME" is the equivalent of 1000 earthly years. No man has made it alive down here for a full "day". Adam and Methuselah came closest, but their time was cut short because of the introduction of "sin". One looks at a "watch" in order to tell the time. Heavenly "Watchers" look at men below to observe our motions (works). 

Because all men are "watched" by the Heavenly Hosts, we are all "human watches" designating time. Watches "tick" and so do fleshy watches. Our hearts beat daily as time goes by. When our hearts stop beating, the watch stops and time is up h. An hourglass is filled with sand which trickles downward as the hour passes. When all the sand is in the lower part of the glass, one hour has expired. Man's body is the "sands of time". When a certain number of human bodies have been lowered in their graves, one spiritual hour has passed. And in regard to this time analogy, when Jesus warned us in parable "not to build a house on sinking sand", he was teaching us not to build our doctrines and place our confidence in the teachings, traditions, and opinions of men, because man's mind and thinking is also under the influence and regulation of sin, (Proverbs 16:25; Daniel 7:4; Revelation 13:4-7)

Deserts are full of sand, and hot, dry deserts support very little life. Sand also serves as barriers on banks of large rivers, and shores and beaches of large bodies of water. So sand can and does block water, and water is also an analogy for the WORD of God! "Sinking sand" can be a problem for the "would-be" student seeking to learn of God, and "quicksand" can kill a man.
We Are Signs and Seasons
Men are also for signs and seasons. First let us discuss men as "signs". Signs are given for a reason. And who is to view these signs? There are two kingdoms in this place, one visible and the other invisible. Men are spiritually blind. God uses them to be signs to the kingdoms of this world and as markers for the watching Hosts above. Noah was born as a famous sign. His name and his work were very significant. Abraham was made into a "sign" by God to symbolize His glory. Moses was made into a very important sign to Pharaoh and later generations. The most famous sign was Jesus himself. Everything he did or said has very great importance and impact for humanity and the revelation of the judgment.

There are four major seasons in the temperate zones on earth. These are spring, summer, fall, and winter. The affect of the preaching of the four major Archangels determines what season prevails among God's human trees on earth. ALL MEN are "sea-sons", Revelation 17:15. The most significant sea-son to consider at this TIME is the one described in II Esdras 13. This man works the "judgment" and destruction of the world in the end and is the focal point of the resurrection. Do not think of this as a "one man show". This MAN is a collection of men as a single body similar to and much in the same way as all men were symbolized as cell-members of Jesus' body. You may think of this as a work by the Father through His second BODY. In this way you can see how this BODY came from the sea of mankind on earth and then rose up to Heaven. Indeed the "GOOD NEWS" is not the work of one man. "John" takes dictations from "many crowns", the angels who share their light with him, Proverbs 4:7-9; Isaiah 28:5, 62:3; Revelation 19:11-13. "John" is the POINT of this man's finger.

The Patriarchs were called Fathers of the Age." or the The Leader of the Age (or, World), "the days of the Fathers of the Age (or, World}."

Philo speaks of "aeon" as being in the life of God what "time" is in the life of Man. Time is measured by material motion, but aeon by immaterial or spiritual motion. Spiritual motion can only be conceived of, by us men, as "Thought". It is God's Thought. God's Thought as is reiterated throughout the Odes is a Thought, Plan, or Design, of Redemption for Man. This Thought was revealed by God's Word or Son moving and expressing Himself in the sons of Man, more especially in Abraham, Isaac, and Jacob. These three Philo calls "measures of aeon," that is to say, phases of God s Thought of Redemption as it was developed through Faith, Joy, and Righteousness

For him the heroes of Israel are incarnate thoughts of God. His series of illustrations is a picture-book of the progressive phases of God's foreordained redemptive Purpose expressed in human beings. It represents spiritual lives (which are, as Philo says, "measures of aeon 1"],

Philo says (i. 277) that "time," xpuvos, being measured by the motions of the material Cosmos, may be called son of Cosmos, but only the grandson (not the son) of God, who is the Father of Cosmos. Aeon, he says, is the archetype of Time. We might be disposed to say that it must be measured by the motions of God's Thought; but he thinks of God's Thought as never past or future but always present: (id.) "In aeon, nothing has passed away, nothing is future, but everything simply subsists." The Hebrew view is that God combines past, present, and future, in a motion that is also rest. Elsewhere Philo says that the race of Wisdom produced (i. 455) "the threefold fruits of him that seeth, [namely], Israel." These are "Abraham, Isaac, and Jacob," and he calls these three "measures of aeon" i.e. apparently of divine Time. According to Philo (i. 342), "aeonian" does not mean "infinite in time" but "He that is graciously giving (6 x n P l C"f Ji(l "^--- always and continuously...," in other words, "infinite in His scope of graciousness," so that no limit of space, time, or thought, can be attached to it.

The Jews believed that all through the generations, from Adam to Abraham, God was waiting for the latter that He might begin to build His Habitation. Before Abraham, all was swamp. When he came, the rock rose to the surface, and building became possible. In effect, the Building was begun when Abraham "believed."

When Abraham "believed." Nothing outward and visible took place then. But inwardly and invisibly a new spiritual period began, the period, or age (aeon), of "belief." Such an age is not measured by days or years or by "time" at all. For time depends on material, acoti on spiritual, motion

With Abraham began the aeon of Faith.

Then after the aeon of Joy typified by Isaac, and the aeon of Hopeful Endurance typified by Jacob, and after the silent aeons of the Egyptian oppression during which the patriarchal seed was being prepared to grow up into the tree of national life came Moses
This Aeon
However believers should be careful that the aeon their mind and heart is dwelling on is not the present aeon of this order of things: 

2Cor 4:4  In whom, the god of this age, hath blinded the minds of the unbelieving, to the end they may not discern the radiance of the glad-message of the glory of the Christ--who is the image of God.

Our mind can easily become corrupted. The joys and goals of this age can distract us or even replace our God-given hope

Rom 12:2  and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what [is] the will of God — the good, and acceptable, and perfect.

 What is meant by being “conformed to this age”? To be “conformed to this age” is to attach greater importance to the joys and goals of this life rather than to spiritual matters. Things of the Spirit should always come first in our life.

"be not fashioned or shaped in harmony with this present age, either in your thinking or your way of life".


"This age" — Gr. aion, the age. Paul refers to the present times in which the works of the flesh predominate in the ways of mankind, which are antagonistic to the ways of the Spirit (Jn. 7:7), and from which believers had separated in order to serve the Truth (Gal. 1:4). Paul told the Ephesians that "in time past ye walked according to the course (aion) of this world (kosmos), according to the prince of the power of the air, the spirit that now worketh in the children of disobedience" (Eph. 2:2). It was the "princes of this world (aion)" that "crucified the Lord of glory" in their ignorance of the divine purpose (1Cor. 2:8), for the wisdom of this aion is deceptive (1cor 3:18), and it blinds "the minds of them which believe not" (2Cor. 4:4). Therefore, believers should not seek identification with the aims and objects of an "age" that is destined to pass away in ignominy. By not conforming to this age, we must concentrate our spiritual gaze upon the age to come, which will replace this sorrowing, sinful present existence (Eph. 2:7).

CONCLUSION

We are the Aeon of God. Each man is his own hourglass, and every time a man dies a "human watch" ceases. We are God's stars and we roll up as a scroll rolled together as fast as we die. We are TIME stuck together by PASSING OVER to that "general assembly of the church of the firstborn" that Paul talked about. Each "star" rises when the Father calls his spiritual name which He alone knows. 

So let us rejoice in the goodness of the Most High as revealed in this Judgment Hour! "There is a season and a time to every purpose under Heaven", Ecclesiastes 3:1. This is YOUR TIME TO LAUGH!

Justin the Gnostic The Book of Baruch

 The Book of Baruch




The teachings of this Justin (not to be confused with the famous Christian apologist Justin Martyr) are among several different mythic and doctrinal systems summarized in an antihereticalwork probably composed in Rome by the Christian writer Hippolytus around 222–235 C.E.24 According to Hippolytus, Justin made use of several sacred books, but Hippolytus summarizes the myth found in a book that Justin himself deemed particularly noteworthy, a book bearing the name of one of its mythic figures, Baruch (Hippolytus, Ref. 5.24.2–3).

The following is the outline of the system.


There are three principles of the Universe: (i.) The Good, or all-wise Deity; (ii.) the Father, or Spirit, the creative power, called Elohīm; and (iii.) the World-Soul, symbolized as a woman above the middle and a serpent below, called Eden. From Elohīm (a plural used as a collective) and Eden twenty-four cosmic powers or angels come forth, twelve follow the will of the Father-Spirit, and twelve the nature of the Mother-Soul. The lower twelve are the World-Trees of the Garden of Eden. The Trees are divided into four groups, of three each, representing the four Rivers of Eden. The Trees are evidently of the same nature as the cosmic forces which are represented by the Hindus as having their roots or sources above and their branches or streams below. The name Eden means Pleasure or Desire.

Thus the whole creation comes into existence, and finally from the animal part of the Mother-Soul are generated animals, and from the human part men. The upper part of the Garden is called the "most beautiful Earth"; that is to say, Cosmic Earth, and the body of man is formed of the finest. Man having thus been formed, Eden and Elohīm depute their powers unto him; the World-Soul bestows on him the soul, and the World-Spirit infuses into him the spirit. Thus were men and women constituted.

And all creation was subjected to the four groups of the twelve powers of the World-Soul, according to their cycles, as they move round as in a circular dance

But when the man-stage was reached, the turning-point of the world--process, Elohīm, the Spirit, ascended into the celestial spaces, taking with him his own twelve powers. And in the highest part of the heaven he beheld the Great Light shining through the Gate (? the physical sun), which led to the Light-world of The Good. And he who had hitherto thought himself Lord of Creation, perceived that there was one above him, and cried aloud: "Open me the gates that I may acknowledge the [true] Lord; for I considered myself to be the Lord." And a voice came forth, saying: "This is the Gate of the Lord; through this the righteous enter in." And leaving his angels in the highest part of the heavens, the World-Father entered in and sat down at the right hand of the Good One.

And Elohīm desired to recover by force his spirit which was bound to men, from further degradation; but the Good Deity restrained him, for now that he had ascended to the Light-realm he could work no destruction.

And the Soul (Eden) perceiving herself abandoned by Elohīm, tricked herself out so as to entice him back; but the Spirit would not return to the arms of Mother Nature (now that the middle point of evolution was passed). Thereupon, the spirit that was left behind in man, was plagued by the soul; for the spirit or mind desired to follow its Father into the height, but the soul, incited by the powers of the Mother--Soul, and especially by the first group who rule over sexual passion and excess, gave way to adulteries and even greater vice; and the spirit in man was thereby tormented.

Now the angel, or power, of the World-Soul, which Baruch.especially incited the human soul to such misdeeds, was the third of the first group, called Naas (Heb. Nachash), the serpent, the symbol of animal passion. And Elohīm, seeing this, sent forth the third of his own angels, called Baruch, to succour the spirit in man. And Baruch came and stood in the midst of the Trees (the powers of the World-Soul), and declared unto man that of all the Trees of the Garden of Eden he might eat the fruit, but of the Tree Naas, he might not, for Naas had transgressed the law, and had given rise to adultery and unnatural intercourse.

And Baruch had also appeared to Moses and the prophets through the spirit in man, that the people might be converted to the Good One; but Naas had invariably obscured his precepts through the soul in man. And not only had Baruch taught the prophets of the Hebrews, but also the prophets of the uncircumcised. Thus, for instance, Hercules among the Syrians had been instructed, and his twelve labours were his conflicts with the twelve powers of the World-Soul. Yet Hercules also had finally failed, for after seeming to accomplish his labours, he is vanquished by Omphalē, or Venus, who divests him of his power by clothing him with her own robe, the power of Eden below.

Last of all Baruch appeared unto Jesus, a shepherd boy, son of Joseph and Mary, a child of Christology.twelve years. And Jesus remained faithful to the teachings of Baruch, in spite of the enticements of Naas. And Naas in wrath caused him to be "crucified," but he, leaving on the "tree" the body of Eden--that is to say, the psychic body or soul, and the gross physical body--and committing his spirit or mind to the hands of his Father (Elohīm), ascended to the Good One. And there he beholds "whatever things eye hath not seen and ear hath not heard, and which have not entered into the heart of man"; and bathes in the ocean of life-giving water, no longer in the water below the firmament, the ocean of generation in which the physical and psychic bodies are bathed. This ocean of generation is, of course, the same as the Brāhmanical and Buddhistic saṁsāra, the ocean of rebirth.

Hippolytus tries to make out that Justinus was a very vile person, because he fearlessly pointed out one of the main obstacles to the spiritual life, and the horrors of animal sensuality; but Justinus evidently preached a doctrine of rigid asceticism, and ascribed the success of Jesus to his triumphant purity.

Sunday, 20 June 2021

"The Mystical Core of Mormonism: An Introduction" by Bryce Haymond


At the 2017 Conference of the Mormon Transhumanist Association, held 8 Apr 2017 at the Utah Valley Convention Center, speakers addressed the themes of Mormonism, Transhumanism and Transfigurism, with particular attention to topics at the intersection of technology, spirituality, science and religion. Members, friends and critics of the association have many views. This is one of them. It is not necessarily shared by others.

Kabbalah in a Surprising Place: Joseph Smith's Engagement with Jewish My...

Kabbalah in a Surprising Place: Joseph Smith's Engagement with Jewish Mysticism



A surprising feature of the Jewish mystical tradition known as Kabbalah is the degree to which it came to influence 19th century religious thinkers in Europe and North America. This talk will describe one important example of this phenomenon - the impact of Kabbalah on Joseph Smith, founder of the Church of Jesus Christ of Latter Day Saints. Dr. Hartley Lachter is an Associate Professor at Lehigh University, where he is the chair of the Religion Studies Department and director of the Berman Center for Jewish Studies. His research focuses on the relationship between medieval Kabbalah, Jewish historical experience, and Jewish-Christian relations. He also works on the role of medieval Kabbalah in some modern and contemporary religious thinkers. He is the author of, Kabbalistic Revolution: Reimagining Judaism in Medieval Spain, published by Rutgers University Press.