Dionysus

Where the Rainbow Ends and Begins

In Revelation (3:10-12) (NRSV), we see Jesus telling the reader to endure in the faith and that the city of New Jerusalem will descend from heaven, at the end.

10 Because you have kept my word of patient endurance, I will keep you from the hour of trial that is coming on the whole world to test the inhabitants of the earth. 11 I am coming soon; hold fast to what you have, so that no one may seize your crown. 12 If you conquer, I will make you a pillar in the temple of my God; you will never go out of it. I will write on you the name of my God, and the name of the city of my God, the new Jerusalem that comes down from my God out of heaven, and my own new name.

Later, we see in Revelation (21:2) and (9-14), fulfill Jesus’ promises, when it descends to earth after the apocalypse is over.

2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

9 Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” 10 And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. 11 It has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal. 12 It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names of the twelve tribes of the Israelites; 13 on the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14 And the wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

In Tracy Twyman’s Clock Shavings (p. 282-283), she writes how the Cube of the New Jerusalem, at the end of the apocalypse of Revelation, will somehow merge with the black cube of Saturn, below, in hell. Saturn, as many of my readers will know, is also synonymous with the demiurge, Ialdabaoth.

Cain wants to get out. All of those in who are in Hell want out. But the fallen angels down there know something that the human spirits also trapped there probably don’t know: that at the End of Times, the Abyss will open up and let them out of Hell, temporarily. Heaven will also open up, and literally merge with Earth as the white cube of the New Jerusalem descends. In my mind, it is most likely that the black cubic city will ascend from the depths as well. Heaven, Hell and Earth will all co‐mingle in a timeless moment. Perhaps the black and white cubes will merge. This may be the ultimate explanation for the checker pattern on the Ageio board. This, I think, will be their opportunity to switch places with humankind, and be back in the bosom of the Lord. Then again, perhaps they think that they will be able to take control of the celestial Ark, the cube, and be in the driver’s seat, the God position, when things start anew. I think the belief is that, if they can get inside the white cube, in the position of God, they can be God, and they can win the Apocalypse game. Meanwhile, they believe, Baphomet will get his expressed wish: to see “MAN LOST IN HELL.” We will be outside the cube, trapped in the chaotic Abyss where they were once tortured.  

There isn’t just one cosmic cube, but two. In addition to the black cube, which she says is the city, Enoch, there’s a white cube, in heaven per Revelation. When the cubes meet the world we know will be destroyed except for those inside the white cube of the New Jerusalem, the shining city that lands on earth after all of the turmoil and suffering after the events of the apocalypse have passed. The cube shape is also associated with Saturn.

So, what do the rainbow and the triangle-shaped prism represent? I’d wager somehow the black prism somehow (alchemically) changes the nature of light, it circles around Saturn and comes back to the moon to do another loop. This is what I believe the black monolith of 2001: A Space Odyssey, represents and perhaps can be connected to the stones of acquittal per Revelation and Zechariah. The monolith could also be a black inversion of the holy stones and instead, a cursed object in which Kronos or Saturn or whatever demiurgical power guides creation on the course of evolution to eventually merge with it.

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Perhaps, as I’ve theorized earlier in my article “Ouranos: Lord of the Dome,” of the possibility that the earth may have dome-like Firmament over it as is described in the Bible and other ancient myths like the Greeks and Babylonians, especially in how Ouranos’ relationship to Gaia or the Earth. The rainbow could very be evidence of a glass-like dome over our world as many flat-earthers maintain. A light that shines through a prism can create the colors of a rainbow, and a thick enough piece of glass can act as a prism. Moreover, could this represent what the new age conspiracy author David Icke postulates as the Saturn-Moon Matrix? An answer to this question may be found in the European Space Agency website titled Saturn’s Rainbow Rings:

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As we saw earlier in part 3, the seven rays are intimately connected with Gnosticism and can also be connected with the idea of the rainbow, which is a pride symbol for the gay LGBTQ movement. The rainbow rings of Saturn also look particularly like a chain as well, symbolizing imprisonment and enslavement. Interestingly, in the film, 2001: A Space Odyssey, we also see seven diamonds in the haunting and famous “Stargate” montage sequence, which could possibly connect to the seven pillars or the seven parts of the Holy Spirit and the seven churches that John the Revelator addresses in Revelation 1.

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In Genesis, Yahweh provides the sign of the rainbow at the end of the flood to signal that he would never again flood the world. In a way, this mirrors what is described in Greek mythology, as the titan Atlas, holds heavens on his shoulders. Without this “column” or “pillars” between the earth and the heaven, the sky falls and causes the Great Flood and the fall of Atlantis. The rainbow could also symbolize this separation between heaven and earth, where the pillars of Wisdom are held up.

Ezekiel described Yahweh as being bronze from the waist up and made of fire from the waist down with a rainbow surrounding him (Ezekiel 1:27-28). Daniel describes a similar figure made of bronze and fire (Daniel 10:5-6). And as we saw earlier, the theme of the “seven rays” also fits quite well with rainbow symbolism. Even in (2 Enoch Chapter 12, XII), we see rainbows in Eden like realms:

And I looked and saw other flying elements of the sun, whose names (are) Phoenixes and Chalkydri, marvellous and wonderful, with feet and tails in the form of a lion, and a crocodile’s head, their appearance (is) empurpled, like the rainbow; their size (is) nine hundred measures, their wings (are like) those of angels, each (has) twelve, and they attend and accompany the sun, bearing heat and dew, as it is ordered them from God.

Thus (the sun) revolves and goes, and rises under the heaven, and its course goes under the earth with the light of its rays incessantly. 

In Stanley Kubrick film, Eyes Wide Shut, we do see a few references to rainbows. There has been countless “esoteric” or “Illuminati” analysis articles and videos per Eyes Wide Shut, and the triangular prism and rainbow symbols are especially interesting and present with this film.

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The first instance we see of a rainbow reference is when Nicole Kidman and Tom Cruise’s characters are invited to a Christmas Ball. In one scene Tom Cruise/Dr. Bill Harford is confronted by two prostitutes, or perhaps covert agents of the pagan orgy cult, who ask him if he would like to go “where the rainbow ends?” To which Bill Harford replies, “that all depends on where that is.”

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(Tom Cruise with two prostitutes or members of the orgy cult with Christmas lights behind symbolizing, perhaps, the “lights in the firmament” per Genesis 1:14.)

Later in the film, the good doctor finds himself at a costume rental shop so he can attend the masked orgy we see later on in the film.

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According to one YouTube video, the rainbow is also connected to not only various occult ideas but also MK-Ultra “Illuminati” mind-control, child-rape/pedophilia and other forms of sexual deviancy. The video describes the rainbow as a “hypnotic device.” This is no doubt connected to gay rainbow flag and perhaps even Pizzagate and Project Paperclip. As the video points out, rainbows are also associated with the 1950’s classic Wizard of Oz film. The term “Oz” can be connected with a book that Aleister Crowley authored being “Liber Oz” or “Book 77,” as well as Liber 777, which obviously ties with 777 (a number of completion, perfection, and judgment) and 70 generations and angels in the Old and New Testament. 70 generations equal to approximately 4,900 to 7,000 years, if generation can represent 70 years to 100 years in a human life span. Jay Dyer, in his book Esoteric Hollywood: Sex, Cults and Symbols in Film, writes about the film and points out how all of Bill’s experiences and events are sort of a journey of initiation into the dark mysteries sort of like Jonah’s journey or descent into the belly of the whale or Christ’s descent into Hades. But the symbolism is closer to a Masonic initiation ceremony, where the initiate is blindfolded and lead by the “hangman’s noose.”

Still oblivious to these synchronicities, Bill remains blindfolded like Nick, yet not with a literal blindfold. Bill’s blindness is to his own naivety and ignorance concerning himself and the world around him. All the clues are before him, that he is being led like a lamb to the slaughter, should he choose to see it. The event’s are Bill’s initiation as he tested regarding his “fidelio,” faithfulness either to his wife, his ambiguous sense of middle-class morals, or, ultimately, to the cult – hence the password. It should be noted as well the cult retains these sexual elements, where the profane seeker is in darkness (eyes wide shut or blindfolded), in which only only the hierophant or cult leader can enlighten, remembering that light is a prism or rainbow. The rainbow is also a symbol of the disregard of sexual inhibitions in relation to the rainbow flag of the homosexual movement.

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Then, there’s also the Christmas decorated, eighth-rayed star, which interestingly, is associated with the Priesthood of Melchizedek, symbolizing baptism, rebirth, the female uterus/womb and eternity. It also connects to the 888 Logos numerology and being reborn in the spiritual sun or the “eye of light” of the light Adam.

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In the book Baphomet: The Temple Mystery Unveiled, we (Tracy Twyman and I) discussed how the hermaphroditic figure of “Mete” which is the Greek equivalent to Baphomet. For the Orientalist, Von Hammer-Purgstall, he considers “Mete” to be simply the Greek word “wisdom,” a personification in what we may perhaps call the Gnostic mythology answering to the Sophia of the Ophianites. He considers that the name Baphomet is derived from the Greek words “the baptism of Metis,” and that in its application it is equivalent with the name Mete itself. He has further shown that Baphomet is connected with the Gnostic sects of the East, as we theorized, starts with John the Baptist, continuing on with Simon Magus and his Gnostic successors. Like the image above of the horned naked woman with spider legs, Baphomet was also conceived as a chimeric creature, containing both angelic and bestial, divine and infernal components. In a way, the Old Testament scripture, Deuteronomy 4:15-19 (NKJV) anticipates Baphomet worship of the Knights Templars:

Take careful heed to yourselves, for you saw no form when the Lord spoke to you at Horeb out of the midst of the fire, lest you act corruptly and make for yourselves a carved image in the form of any figure: the likeness of male or female, the likeness of any animal that is on the earth or the likeness of any winged bird that flies in the air, the likeness of anything that creeps on the ground or the likeness of any fish that is in the water beneath the earth. And take heed, lest you lift your eyes to heaven, and when you see the sun, the moon, and the stars, all the host of heaven, you feel driven to worship them and serve them, which the Lord your God has given to all the peoples under the whole heaven as a heritage.

As quoted in our book, according to Thomas Wright in The Worship of The Generative Powers, Mete can be equated with the number 8, because Mete is “one and seven” or “1 plus 7,” which can also correspond to the seven colors of the rainbow and the seven planetary archons and the Demiurge.

This still is, it must be confessed, rather mysterious, and, in fact, most of these copies of the formula of faith are more or less defective, but, from a comparison of them, the general form and meaning of the whole is made perfectly clear. This may be translated, “Let Mete be exalted, who causes things to bud and blossom! he is our root; it (the root) is one and seven; abjure (the faith), and abandon thyself to all pleasures.” The number seven is said to refer to the seven archons of the Gnostic creed.

The 19th-century mythicist, Gerald Massey in The Natural Genesis, Volume 2, he explicitly connects Mete and Baphomet with what is associated with the Holy Spirit, being the pneumatic breath of God:

Mete was the Baphomet or the mother of breath. An invocation addressed to this form of the bearded mother is shown by Du Puy to have been “Yalla” a supposed Saracenic word. This like so many other titles of the genetrix, such as nana and Maya, is an Inner African name for the great or Grand Mother…The oldest form of the great mother, the mother of the gods, known to the Greeks as Rhea, Kubele, Kubebe, Abbas and Ma, is identified by her other names with this the most recent genitrix.

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In Joseph von Hammer‐Purgstall’s 1818 treatise Mysterium Baphometis Revelatum, it depicts many androgynous demons and naked men and women that were copied from actual “Templar artifacts.” In one illustration, we see a naked woman kneeling on the ground between two images of a figure identified on several of the artifacts as Mete/Baphomet and even Sophia-Achamoth. The woman is pouring water out of a vase onto the candles of a candelabrum called a “seven‐branch” or the Jewish menorah, which represents the seven pillars of Wisdom per Proverbs and the seven golden lampstands being the seven churches, ruled over by the seven stars (or angels) that the Son of Man addresses (to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea) in Revelation 1:1-20. In other words, the hermaphroditic harlot, Mete, is out to pour torrents of water over the spiritual church or assembly (the Body of Christ), much like the great dragon per Revelation 12!

The church historian Eusebius in his Church History wrote about a fringe Christian cult leader named Montanus. Montanus operated in Phrygia in the second century, the homeland of the infamous Cybele cult, which demanded its followers to castrate themselves and slash their bodies while being spattered by the blood of a sacrificed bull as part of their initiation into the priesthood of Cybele. The Thracians thought that the chief divinity of the Samothracian and Lemnian mysteries as Rhea-Hecate, a chthonic deity associated with Cybele.

The hymn of Proclus with the title “Hekate and Ianos,” shows that connection. Proclus is one of the most important philosophers of the ancient Hellenic philosophy, a representative of Neoplatonism, a follower of Hekate and a great theurgist. There is also a great number of archaeological evidence showing the connection of these two goddesses and it seems that Cybele and Hekate are great friends. Here, Hekate is called the mother of gods and according to the mythology, Cybele is the mother of gods. Part of the hymn:

(Ancient text):

Χαίρε, θεών μήτερ, πολυώνυμε, καλλιγένεθλε

χαίρ’ Εκάτη προθυραία, μεγάσθενες αλλά και αυτός

χαίρ’ Ιανέ προπάτορ, Ζευ άφθιτε, χαίρε ύπατε Ζευ.

(Translation):

Chaire, mother of the gods, polyonyme, kalligenethle,

chaire Hekate prothyraia, megasthenes, chaire

chaire Iane father of our fathers, Zeus imperishable, chaire you ruler Zeus.

(Translation of the epithets):

kalligenethle = with good and beautiful children

prothyraia=the one who stands before the door

megasthenes=with great power

Montanus, also considered himself to be the “Holy Paraclete,” along with two women priestesses, Priscilla and Maximilla, who remarried themselves to God full-time, leaving their families to pursue a more spiritual life through celibacy, fleshly mortification and rigid focus for holiness. Eusebius tells us:

For some persons, like venomous reptiles, crawled over Asia and Phrygia, boasting that Montanus was the Paraclete, and that the women that followed him, Priscilla and Maximilla, were prophetesses of Montanus. (Church History, V. 14).

There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning (Church History, V. 16, 4).

Eventually, these Montanists would be excommunicated out of the early church and would even reject any Christian who was baptized as a Montanist. The church fathers unanimously rejected this group, all except for Tertullian, who ironically, considering his staunch stance against any and all Gnostic heresy, became a Montanist convert himself! In fact, Tertullian describes a specific Montanist church meeting:

We have now amongst us a sister whose lot it has been to be favoured with sundry gifts of revelation, which she experiences in the Spirit by ecstatic vision amidst the sacred rites of the Lord’s day in the church: she converses with angels, and sometimes even with the Lord; she both sees and hears mysterious communications;  some men’s hearts she understands, and to them who are in need she distributes remedies. Whether it be in the reading of Scriptures, or in the chanting of psalms, or in the preaching of sermons, or in the offering up of prayers, in all these religious services matter and opportunity are afforded to her of seeing visions. It may possibly have happened to us, whilst this sister of ours was rapt in the Spirit, that we had discoursed in some ineffable way about the soul.

Although the Montanists were orthodox in all matters of doctrines, their methodologies for worship and self-discipline were considered to be heretical in the sense that they were “legalistic” in keeping hold to their torturous methods of self-mortification. In a sense, they can be considered “proto-pentecostal.” Responses to this movement were mixed within the church, since, after all, prophecy was a genuine gift of God or the Holy Spirit in the New Testament. Interestingly, the church father Jerome would deride Montanus as a “cut-off, half-man,” a not-so-subtle allusion that Montanus was a castrated priest of the Phrygian Mother goddess Cybele. He is also called a “priest of Apollo” or a “priest of an idol” (hence the sin of idolatry) before his conversion to Christianity, according to the text, The dialogue of a Montanist with an Orthodox.

It is said that when he read the Gospel of John’s Jesus’s promises that the spirit of truth will be with his disciples. They also held on to a modalistic view of the Trinity, by stating that three different epochs within history were divided up according to the Father, the Son and the Holy Spirit, and their “age of grace,” was ruled over by the Holy Spirit. Montanus’ prophetic, ecstatic utterances could also very well be mistaken to those cults dedicated to Apollo and Dionysus. At worse, according to some Orthodox bishops, Montanus and his followers were under a demonic deception and a tool of the devil since Montanus himself was a pagan priest. As it follows, perhaps, Montanus was also a priest dedicated to an earlier incarnation of Mete/Baphomet.

In the next post, we will see how the symbols and numerology used in Eyes Wide Shut and 2001: A Space Odyssey, all converge in their representation to initiated eyes to see. Is the dream offered by the Womb of Darkness closing and folding up as time flows between our fingers? What exactly is the Womb of Darkness? It connects to what Genesis refers to as the firmament or the vault, as we will see next time. The recent 2017 eclipse does seem to provide us with a major celestial sign that ties with repenting with “sackcloth and ashes,” that Jesus advises in Luke 10 and the Sign of John that Jesus invokes in Matthew 12:40. It also happens to have occurred 40 days from September 23, 2017, in which the great, astrological wonder sign of Revelation 12 is supposed to manifest in the heavens, much like how the inhabitants of Nineveh had 40 days to repent. Also, Big Ben is being shut down until 2021 for repairs. Odd synchronicities with everything that’s going on right now. 

Even, in the film, Dark City, features an eclipse embedding in one of their logos! We also saw the deaths of certain celebrities like David Bowie (2016) who invoked the “Dark Star,” and Chris Cornell (2017) from the band Soundgarden, which performed the song, “Black Hole Sun.” Here are part of the lyrics:

“In my eyes, indisposed

In disguises no one knows

Hides the face, lies the snake

The sun in my disgrace

Boiling heat, summer stench

‘Neath the black the sky looks dead

Call my name through the cream

And I’ll hear you scream again

Black hole sun

Won’t you come

And wash away the rain

Black hole sun

Won’t you come

Won’t you come (won’t you come)…”

We see in Revelation 12:5, that the male child is “caught up” in a divine cesarian operation. The Greek word used for “caught up” or “snatched up” is harpazo, and it is the word used for the rapture of the Church in 1 Thessalonians 4:17.  Every single mention of Jesus’ ascension is described using the words epairo or anabaino, both of which indicate a gradual rising (like climbing a mountain), not a quick and violent snatching away (harpazo). Does the date 9/23/2017 have anything to do with this “snatching away” as some believe? Perhaps, but it would contradict another verse of scripture in Matthew (24:32-33):

“Now learn a parable of the fig tree (Israel); When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye SHALL SEE ALL THESE THINGS, know that it is near, even at the doors.”

In other words, perhaps such an event could happen in the early summer, if we are to take the “rapture” idea literally. The 2017 eclipse happened on the 21st. Hurricane Harvey came in on the 25th and flooding the 26th. And very soon, Hurricane Irma is about to unleash a torrent of floods and violent winds, against the southern parts of the United States, stronger than any natural disaster known in recent memory. Now look what Luke 21:25-26 (NKJV) says:

And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men’s hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.

Oh, Black Hole Sun, won’t you come indeed.

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The Marriage At Cana

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In the Marriage at Cana episode in the Gospel of John, Jesus and his disciples attend a wedding feast:

On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples.When the wine ran out, the mother of Jesus said to him, “They have no wine.”And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.”

Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons.[a] Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. And he said to them,“Now draw some out and take it to the master of the feast.” So they took it.When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Canna in Galilee, and manifested his glory. And his disciples believed in him.

This entire episode is about the Hieròs Gàmos. In other words, it is the “Sacred Wedding” that is being discussed. “Marriage” is gàmos in the Greek original of John 2:1. It actually means literally “drinking party”, “feast”, or “banquet”, but it is the Bible word normally translated gàmos by the LXX (Abbott-Smith’s Lexicon, Bibliography).

The keys of knowledge here means for that final re-union is the Sacred Wedding (Hieròs Gàmos), whereby the syzygy Christòs-Sophia is established:

“Then the Pneumatic beings, having taken their psyches off, while the Mother (Sophia) unites to the Bridegroom (the Christ), take likewise the Angels as their husbands: they enter the Bridal Chamber within the Limit where, being now Aeons of the same nature as the Noûs, proceed towards the Vision of the Father, towards the eternal (aiônios), spiritual union of the Syzygy” (Excerpta ex Theodoto 64).

The above quote indicates that the soul for the Valentinian Christian was considered feminine. Entering the Bridal Chamber within the Limit implied that the soul had to take their Cross upon themselves. This is where the soul or spiritual heart itself is crucified. The Hieròs Gàmos is thus a purely spiritual event. This has to be contrasted with what one has to read in recently published indecent “best sellers”.

This is man’s final redemption, the liberation from this world of suffering and death, the “death” into which the Mother (Sophia) had plunged us and from which the Christ delivers us (ExTh 80:1). Liberation from death means the liberation from the cycle of repeated births and deaths (ensömatôseis – plural – ExTh 28).

In the quotation above it is said that the liberated souls “enter the Bridal Chamber within the Limit”; in other words, they have to cross the Limit, to pass through the Cross, in order to“proceed towards the Vision of the Father”. This has a profound significance: salvation is inseparable from taking upon oneself the Cross of the Savior. The “rest” (anàpausis – ExTh 63) promised to the saved ones is rest from the aimlessly toiling along the deadly path traced by self-centered interests in this world of darkness and suffering. But the reached Communion with the Lord implies the becoming compassionate and self-sacrificing as He is.

All that is narrated in the second chapter of John’s Gospel.

On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there.” (2:1).

“And the mother of Jesus was there”. It is obvious that she was there, for soon she will tell Jesus “They have no wine”.  So why mention her presence, even before that of the main character, Jesus? And please notice that she does not say: “They have no wine any more”; she says: “They have no wine”. Wine is absolutely lacking.

That is also obvious from the standpoint of the teaching, for Sophia, having generated the two lower Seeds and clothed the three of them with her substance, is the Mother of the Nazarene. The diòrthösis of the Seed, the communion established of the “male” Seed with the “female” Soul, is the obvious prelude to the Sacred Marriage, which will be consummated within the Pleroma.

“They have no wine”. The human soul realizes her “Lack” and addresses the Savior for help.“Woman, what have I to do with thee? My hour is not yet come” (2:4) — the Savior wants to know in which way the soul feels to be related to Him.

“My hour is not yet come”. “Not yet come”: the soul is not ready yet. “His mother said to the servants: Whatsoever He saith unto you, do it”. The soul’s trust in the Savior and in whatever He may want is absolute. Now the soul is ready and the miracle can take place.

But who are the “servants”?  “Servant” is the “messenger” or the “angel” or Logos. which is what Theodotos says: “The followers of Valentinus define the Angel: a Logos who has received a mission (apangelìa) from Him Who Is” (ExTh 25:1).

The servants take “six stone jars (lìthinai hydrìai hex)” each capable of containing  anà metrëtàs dyo ê treîs  — reads the original Greek, that is “two or three measures” (2:6). John is always precise with numbers (think of the 153 fishes of Chapter 21). Therefore the Revised Version’s “twenty or thirty gallons” is just misleading, much like the rest of the RV as well as the NIV for many reasons. The jars have may also represent Achamoth, the corrupted or fallen form of Sophia, the plural meaning of Her fragmentation into individual souls like the Orphic myth of Dionysus and the death of Osiris. The first and the third are the most likely, since the jars were used “for the purification of the Jews”, and the “Jews”, in John’s Gospel, mean the Psychic nature. Which Psychic nature (water), now added to the Hylic one (stone jars), is ready to be transferred to the highest, the Pneumatic, class.

By Jesus’ order, the jars are brought to the architrìklinos, to the “steward of the feast” (RV). Apparently architrìklinos does not appear in the LXX, which forces us to look ourselves for a Hebrew translation. The obvious one is “the head of the banquet”, since moreover, according to the Abbott-Smith’s Lexicon, archi- translates “head”, as for instance archierèus for “the chief priest”, or archisynàgögos for “the head of the assembly or synagogue”. The chief characters of the whole episode include, Christ, the Son of Man, and Sophia. The wine is symbolic of Jesus disseminating the Wisdom seed or the “Seed of the Logos” into the soul of man, which is symbolized as water. The soul becomes the seat for the living presence of the Pneumatic Seed.

Unless that Seed is active no diòrthösis (restoration) is in fact possible. Thus, the water is transmuted into wine, much like how course metals like lead or copper is transformed into gold by the old alchemists to create the Philosopher’s Stone. The wine also has connections with the “blood” of Jesus as being connected with the Eucharist. In Dionysian rites, wine was used for libations dedicated to the gods and a union with Dionysus. Wine is strongly associated with the Mysteries of Dionysus.

Also, Jesus, ready for the miracle, cannot say any more: “My hour is not yet come”. Aside from the soul being not ready, this enigmatic phrase is, however, answered later when about three days before he was crucified, Jesus was in the temple and some Greeks sought him out. Jesus said to them,

“The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. He who loves his life loses it, and he who hates his life in this world will keep it to life eternal…Now my soul has become troubled; and what shall I say, ‘Father, save me from this hour’? But for this purpose I came to this hour.” (John 12:23-27)

Gnostically viewed, the spiritualization of man is the transformation of the Psychic nature into the Pneumatic one. Its natural symbol is the transformation of water (the symbol of the Psyche) into Wine (Spirit!). That must take place in the sphere of the “fallen” Sophia, the one to be redeemed, and must be the natural consequence of the Baptism, that is the descent of the Pneumatic Seed in the Waters of the Soul. This is also called the “Baptism of Wisdom” which has strong alchemical meanings attached. The Rosicrucian Chymical Wedding by Christian Rosenkreutz might also have some interesting correlations as well but I will save that exegesis for another time!

SacredMarriageAlchemyStGermain

The Great Declaration: A Commentary (Part 1)

Notice Simon Magus is depicted in the likeness or as a figure similar to Jesus.

The Great Declaration i.e. Apophasis Megale is ascribed by Hippolytus of Rome to Simon Magus. This is, however, doubtful because  its allusions to the New Testament indicate a 2nd-century authorship at the earliest. Many scholars date the text to the 3rd century. It also reads like esoteric Pauline exegesis of the Pentateuch. Simon Magus or Simon the Magician is the founder of the religion known as Simonianism (and possibly Gnosticism) with most of its devotees from Rome and from Samaria who saw him as a Savior and the Son of God, much like Jesus. He was also said to be a key disciple of both John the Baptist and Dositheos, both figures which were highly revered by many Gnostic and Christian sects throughout the ancient world, again, also much like how Jesus was said to belong to a sect of Baptizers.

Simon Magus is said to be born in the village of Gitta of Samaria and of the Samaritan sect of unknown birth date (once again, much like how the Pharisees accuse Jesus of being a Samaritan in John 4). The earliest I can say he died was 41CE with terminus being 68CE. These dates I have conjectured from the fact that accounts of the death of Simon Magus place his demise in the reigns of both Claudius and Nero (though under Claudius seems more in evidence which  would mean the terminus would be 54CE as opposed to 68CE). Simon’s self promotion in Rome took place during the reign of Claudius was thus between 41CE and 54CE. Rome held its Imperial Cult, its Emperor worship, and all activities of man-worship other than the cult of the Emperor had to be legalized by the government, that Justin Martyr claimed this to have happened is made explicitly clear in 1 Apol. 56 in speaking of Simon Magus as having:

so greatly astonished the Sacred Senate and your people and the Roman people, that he was thought to be a god and was honoured, like the others whom you honour as gods, with a statue.

It is also noteworthy that Justin appeals in the First Apology to “destroy the statue” (cf. 1 Apol. 56) evidently believing that the statue was still standing, thus having stood for about 100 years. This statue is described by Justin Martyr in again, 1 Apol. 26:

…in the reign of Claudius Caesar, through the art of the demons who worked in him, did mighty works of magic in your imperial city of Rome and was thought to be a god; he has been honoured among you as a god with a statue, which statue was erected on the River Tiber, between the two bridges, having this inscription in Roman language: SIMONI DEO SANCTO.

However,  some scholars debate this point, claiming that Justin confused a statue dedicated to the Sabine divinity Semo Sancus with that of the historical Simon the Magician. Semo Sancus is an ancient Sabine deity for oaths, contracts, law, matrimony, and legal fidelity. In 1574, an altar dedicated to Semo Sancus was discovered on the island of the Tiber River with the following inscription Semoni Sanco Deo, which translates as “to Semon the Holy God.” This discovery led to the belief that Justin had made an observational mistake concerning what he thought was the idol of “Simon the Holy God” on the Tiber River.

There is a problem with this theory in that it assumes that the deity’s name is Semo. In Latin, semo or the plural semones derives from semi-homines or semi-humans. These are the dii medioxumi who were lower-level deities. The semones are the demigods of the Roman pagan pantheon. According to Marcus Porcius Cato, a Sanco is a spirit (daimon) and not a god (theos).

From the point of view of Roman paganism, it does not make sense to use a generic noun of semo for a demigod and then also the noun deos for a god. It would be like saying, “to the demigod holy god.” What is far more likely is that the Simon Magus, as a magician and adapter of local paganism, co-opted the Roman tradition of a semi-human god of law and covenant and identified himself as the semi-human god. This would conform to the description of Simon Magus in Acts 8:10 as being “this man who is the power of God.” So then, it was probably not Justin Martyr who was confused, but rather Simon Magus who confused his identity with the semi-human god of Rome. Hippolytus in Refutation of All Heresies 6.20 writes that the Simonians:

“have a statue of Simon in the form of Zeus, and one of Helen in the form of Athena, which they worship, calling the former Lord and the latter Lady.

The Catholic Church Fathers of the second, third and fourth centuries were almost totally united in calling him (and the philosophy that he established) as the first and primary heresy and set out to combat his error that plagued Christianity for the first four centuries. The second century Catholic Bishop, Irenaeus, said that the Samaritan Simon was the very person “from whom all the heresies took their origin” (Against Heresies, 1.23.2). From then on to the time of the Roman historian and Orthodox polemicist Eusebius (and including the testimony of Eusebius himself), Simon is singled out as the originator of all the principal heresies that polluted the living tree of the early church in its first four centuries of existence. That is why he is given a prominent position in the Book of Acts (8:14-25).

This Simon claimed to be the Great Power (cf. Acts 8:10). According to Hippolytus, Simon bought a temple prostitute in a Phoenican city of Tyre, by the name of Helen, recognizing her as a reincarnation of Helen of Troy (cf. Justin Martyr 1, Apol 26), and he made her part of his teachings as he taught that she and him are in fact one dyad or syzygy. Simon would call her the “lost sheep”, much like how John 10 describes the sheep not as Samaritians or Jews but but rather the soul itself in each man; a soul in need of liberation of bondage to material creation and ignorance of it’s origins. Jesus was depicted as the Good Sheppard, as was Simon. Jesus in Luke 16:9 and Mark 16:9 also saves a prostitute from “seven demons”, by the name of Mary Magdalene. And in the Gospel of Philip, Mary Magdalene is depicted as the disciple of Jesus in which he “loved her more than all the disciples, and used to kiss her often on her mouth.”

The 3rd century NHC text, The Concept of Our Great Power also uses this same nomenclature of Simon and features Paul’s eschatology verbatim. It is also one of the more radically dualist texts in the NHC. Considering this is a Simonian work, this is no surprise. The text has a number of features that the church fathers attribute to Simonian Gnosticism, like the divine title of “great power,” and the involvement of fire in creation as used in the Great Announcement. Also, the text doesn’t actually specify the savior by name (the [Jesus?] in the translation is just the translator’s conjecture), which is why I say that if it’s Simonian, Simon Magus may be implied. And if that’s the case, then Power may have originally been composed, at least in its earliest form, when the characters of Jesus, Simon Magus, and Paul were blurred together into one personage.

Simon also taught that Jesus took on disguises to evade the attention of the powers, archangels and principalities (since they were viewed as the rulers of the world) as he descended into matter and flesh as discussed in the Second Treatise of the Great Seth and the Ascension of Isaiah. This touches on doceticism, which is the idea that while he entered matter he never became matter, with his original nature being purely divine. Yet, it is still an incarnation doctrine, but not in the same manner in the (Catholic) Orthodox doctrine on the nature of Jesus, which is basically a conflated fusion between two diametrically opposed traditions, one being the docetic Christology of Paul and Simon Magus and the the Jewish Messianic cult leader Rabbi by the name of Yeshua. More on this will be discussed in Part 2 of this commentary.

Origen in Contra Celsus i.57, notably conflates the title of “Son of God” with “the Power of God”. R.M. Grant suggests that the “Great Power” was a deity invoked by Simon in his magical spells and rituals, and that in the style of many incantations found in the Greco-Egyptian magical papyri, Simon identified himself as a manifestation of this spiritual power using the “I am” formula.

The following is part of the text of the Great Declaration as preserved by Hippolytus in Refutation of All Heresies 6.18 after which the exposition will be given. This is specifically taken from Robert Price’s translation of the Simonian work.

This is the writing down of the declaration of voice and name from thought, which is the Great Power, the Boundless. Thus it shall be sealed up, hidden, concealed, placed in the dwelling which rests upon the Universal Root. To you, then, I say what I have to say, and I write what I to write. And this is the writing thereof.

From the universal aeons spring two shoots, which are without beginning or ending, stemming forth from a single root, which is the invisible Power, unknowable silence. Of the two shoots, one appears from above. This is the Great Power, the Universal Mind that sets all thing in order, being males. The other appears from below. It is the Great Thought, which is female and brings forth all things.

From this state they pair off with each other, uniting and appearing in the middle distance, the incomprehensible air, without beginning or end. Here is to be found the Father by whom all things sustained, and by whom are nourished those things which do partake of beginning and ending.

Such as He Who Has Stood, Stands and Will Stand, a male/female power like unto the Boundless Power which is a stranger equally to beginning and ending, existing in oneness. For it was from this that the thought within the oneness proceeded and became two.

Thus was the One, for as he had her in himself, he was yet alone. He had not been so at first because, though pre-existent, by revealing himself to himself he became a second. Nor could he be called Father till Thought named him so.

Thus, producing himself by himself, he revealed to himself his own thought. In the same way, the thought was revealed did not make the Father known but rather concealed him by contemplating him, that is, the power, in herself, the result being male-female, power and thought.

Thus do they pair of with each other, yet being one, there being no difference, between power an thought. Power is revealed from the things above, while thought is revealed by the things below.

The universal Aeons, refer to in fact as the first principles basic to reality (the first God), which is called Arche in Greek. The term “Aeon” can be understood as “eternity” and this commonly denotes a spirit of great power, in the case of Valentinian theology for example a god in the universal chain of being. In this case the universal Aeons produced by emanation are also intended to be understood as divine. The two shoots refer to the male and female aspects of Simon “which although being one are yet found as two”. Whether the terms “Power invisible” and “inapprehensible Silence” refer to Simon as one or separately with one name to the male and another to the female aspects I do not know, in any case if the terms are separately assigned then “Power invisible” must apply to the male and “inapprehensible Silence” must apply to the female (Helen the prostitute).

Babalon

This also sounds very close to many descriptions assigned to the Mother figure of Barbelo.  Barbelo was also known as a spiritual realm, whose etymology (originally in Aramaic) can be translated as the “realm of the Son of God”, where Jesus in the Gospel of Judas is said to have originated from. So great was her popularity and worship that  that one of the names given to the Gnostics was the Barbeloites. She is the first reflex of divinity, called the Great Invisible Spirit. As the Invisible Spirit is pure potentiality, so Barbelo is pure activity, the two forming the first and most fundamental of all dualities. One can see the similarities between Barbelo and the Egyptian Nut or Nuit and the Enochian goddess described by Aleister Crowley (Simon Magus 2.0), Babalon i.e. the Scarlet Woman (Helena 2.0) in many of his writings.

Hippolytus gives a report of what Simon taught about the one Root which was said to be the Universal Principle and the Boundless Power:

“Simon in his paraphrasing of the Law of Moses speaks with artful misunderstanding. For when Moses says “God is a fire burning and destroying,” taking in an incorrect sense what Moses said, he declares that Fire is the Universal Principle, not understanding what was said, viz., not that “God is fire,” but “a fire burning and destroying.” And thus he tears to pieces the Law of Moses, but also plunders from Heracleitus the obscure. And Simon states that the Universal Principle is Boundless Power”

Of these shoots one is manifested from above, which is the Great Power, the Universal Mind ordering all things, male, and the other, (is manifested) from below, the Great Thought, female, producing all things.

“The Great Power” is indeed the epithet applied to Simon Magus by the people of Samaria as recorded in the book of Acts. This title as well as “Universal Mind” are used exclusively of the male aspect of Simon, the Power is also the more transcendent aspect of Simon, indeed the Mind is said to be “above”. “The Great Thought, female” is Helen who is the First Thought of the Universal Mind or Nous, which must be understood in reference to the Simonian mythos as is laid out in works of the Church Fathers. It is said that this “First thought” descended into the lower regions and generated the angels and powers, which created the world, these angels then detained her, and she was reincarnated (Simon also taught a doctrine akin to metempsychosis or the transmigration of the souls i.e. reincarnation, according to both Irenaeus and Hippolytus) in bodies of flesh over and over again (see: Exegesis of the Soul for details on this) until the Great Power found her, his First Thought. These are of course the same “authorities of the universe and the spirits of wickedness” of St. Paul’s Ephesians 6:12, which directly corresponded with the Archons of Gnosticism. Paul’s Christ was said to be above these powers, authorities and all might. Paul calls us to be, “strong in the Lord and in his mighty power.” (Ephesians 6:10)

Zeus/Jupiter

Athena

According to both Irenaues and Hippolytus, Simon’s followers were said to worship the Gnostic couple of Simon Magus and Helena in the images of Zeus and Athena (who, according to Greek myth, sprang from the head of Zeus). Stephen Haar in his work, Simon Magus: The First Gnostic? notes that the Phoenician (notice the that connection again as associated with the city of Tyre where Simon found Helen in a brothel) sun-god Herakles (Hercules), like Simon was also conferred with the title of the “Standing One”. Even the name Simon could be traced to the oriental stem of Sem-Herakles, a deity also worshiped in Samaria. Thus the connection between Greek paganism and Simonianism is closely intertwined.

In any case, Hippolytus in refuting Simonian teachings also explicates of these shoots that the Mind is heaven and the Thought is earth. Whether this is because Simon read Genesis in an allegorical way or stated that Mind is in fact synonymous with heaven and Thought synonymous with earth, one can only guess. To understand the two shoots the Root must not be forgotten, the Root is fire, and just as Heraclitus taught that all is fire, so to does this male witch. And Fire, says Simon, has a twofold nature one concealed the other manifested, the concealed produces the manifested and is hidden in the manifested. This corresponds to Plato’s belief in the sensible which is physical and visible (Eidon/Kosmos) being based on the intelligible and the forms (Eidos) where true knowledge lay and which was incorporeal. Thus for Simon the concealed is the intelligible while the manifested is the sensible. Power is concealed, thought is manifested.

While Plato would understand fire as being an element and with hardly -if any- more divine than air, water, or earth Simon claims it as the central player of existence. And of course, the Stoics used Heraclitus’ Fire (Logos) and considered it to be a primordial kind of being (God), with all things are composed of fire. The human soul is likewise born from this Godly fire, which permeates and penetrates the entire body, much like how the Stoics viewed the material universe being permeated by this same fiery essence. This is all reflected in Simon’s teaching of the divine fire involved in creation. That Simon Magus consciously corresponded the heavens to the incorporeal and earth to the corporeal is not a unique innovation but was also done by the contemporaneous Philo of Alexandria (cf. On the Creation).

Hence pairing with each other, they unite and manifest the Middle Distance, incomprehensible Air, without beginning or end. In this is the Father who sustains all things, and nourishes those things which have a beginning and end.

The Middle Distance may describe the apparent point of discontinuity between the the earth and the -less physical- heavens or perhaps the Middle Distance is the heavens itself as being “incomprehensible” and “without beginning or end” suits the intelligible realm which as has been pointed out could be applied to the heavens. Perhaps this Middle Distance is to be understood as being a great fire, as it is in Valentinian theology (as well as Sethian) which bares some striking similarities to Simonianism, and as some say may indeed have its root in Simonianism as claimed by Irenaeus. The reason that the uniting of Mind and Thought in the Middle Distance has the Father is because the Father was not called Father until Thought called him Father and with the Thought proceeding from the Mind the name “Father” became applicable and is only made known in the presence of both of them “which although being one are yet found as two”.

Simon in this case referred to as “the Father” has been said to be “without beginning or end” and sustains things which do have a beginning and end. This fits very well with the report of Hippolytus that Simon studied the philosopher Heraclitus. Heraclitus claimed that everything was in flux, everything that is except the Logos which was the eternal and unchangeable principle of reason that sustained the temporal world. Simon placing the temporal in dependence on the eternal reason is in line with Heraclitean theory.

In the Gospel of Philip, the “Middle” has a much more negative connotation, and the author even says that “God forbid that I be found in there!” Perhaps this is the “Gnostic” version of the much dreaded astral realm or purgatory.

This is He who has stood, stands and will stand, a male-female power like the preëxisting Boundless Power, which has neither beginning nor end, existing in oneness. For it is from this that the Thought in the oneness proceeded and became two.

The Standing One is an appellation given to Simon as is clearly indicated by Hippolytus, by Clement of Alexandria and the writer of the pseudographical Clementine Recognitions. This having stood, standing, and will be standing of Simon is representative of the idea that there are three that stand and without these Aeons, there would be no order. These three are also two and also one, for the three are the Boundless Power and the Mind and Thought that emanate from it, the Mind and Thought are the manifesting and actualizing of the potential and concealed Boundless Power, and remember that Mind and Thought are merely the male and female aspects of each other. For Hippolytus elucidates that Simon preached that the Standing One who has stood, stands and will stand:

is the one Power, separated into the above and below, generating itself, increasing itself, seeking itself, finding itself, its own mother, its own father, its sister, its spouse; the daughter, son, mother and father of itself; One, the Universal Root.

This explanation of the Standing One should make the whole of this passage obvious on a basic level. Even the epithet of Standing One sounds very similar to the title of “living, unshakable race” that the Sethian Gnostics would use to describe themselves as seen in the Three Steles of Seth.

So he was one; for having her in himself, he was alone, not however first, although preëxisting, but being manifested from himself to himself, he became second. Nor was he called Father before (Thought) called him Father.

 Thus was the One, for as he had her in himself, he was yet alone. He had not been so at first because, though pre-existent, by revealing himself to himself he became a second. Nor could he be called Father till Thought named him so.

Thus, producing himself by himself, he revealed to himself his own thought. In the same way, the thought was revealed did not make the Father known but rather concealed him by contemplating him, that is, the power, in herself, the result being male-female, power and thought.

Having emanated the female aspect namely Thought. Thought as being that of below, earth, of the sensible is the manifested aspect of fire which is the Boundless Power, remember that Hippolytus wrote that Simon taught that the manifest is produced by the concealed and the concealed is hidden by the manifest. Thus the manifested Thought hid the Concealed Father, the Power, the Mind, the male aspect and they are both of the Boundless Power.

Thus do they pair of with each other, yet being one, there being no difference, between power an thought. Power is revealed from the things above, while thought is revealed by the things below.

The Power and Thought are simply the natures of the twofold nature of Fire which is the Boundless Power, with Power one understands the incorporeal intelligible and with Thought the corporeal sensible.

In the same manner also that which was manifested from them although being one is yet found as two, the male-female having the female in itself. Thus Mind is in Thought—things inseparable from one another—which although being one are yet found as two.

That which was manifested from them is the universe with the intelligible having the sensible within itself, for this to be so one would expect Thought/female to be in Mind/male and not to be given the conclusion “Thus Mind is in Thought” as logically inexplicable as it seems perhaps it is simply said in the opposite way to give extra weight that they are “things inseparable from one another”.

In the same way, too, that which was revealed from them, thigh, it was one, is however as two, the male-female having the female in itself. Thus is mind contained within thought, things inseparable one from the other, which though in reality one are seen as two.

Man, here below, born from blood, is the dwelling, and the Boundless Power dwells in him, and it is the Universal Root. Nor is the Boundless Power that is, fire, one. The fire in being two fold, one said being manifest, the other concealed. And the concealed things of fire are with the Manifest Ones, while those revealed are produced by Those Hidden. The manifest side the fire contains all things within itself that are visible and that one may perceive, as well as those which one neither suspects nor perceives. But in the concealed side of fire may be found all that is conceived and that is intelligible, even if it surpasses the senses, or that which one is unable to conceive.

Man, according to the Simonian teaching, contains a certain divinity, a spark of life, and above all, a boundless power, indicating that within himself exists an eternal and powerful substance that is even superior to the gods and the archangels! Within mankind resides an indefinite power, which Simon affirms to be the root of the universe, being divine fire. Here, Heraclitus’ influence really shines, since he views the soul as fiery in nature. But it also has a limitless dimension.

If you went in search of it, you would not find the boundaries of the soul, though you traveled every road-so deep is its measure [logos]. (DK22B45)

The Greek adage, “entheos” meaning “within is a god” was also used as a term to describe someone that is divinely possessed. This is state of ecstasy (ekstasis) when the boundaries between the egoic self, others and the god is dissolved into an experience of rapture and unity. The word enthusiasm can also be traced to this word, “entheos”.

From the Orphic mysteries and the cult of Dionysus as I note in my upcoming essay on the god Eros, the Bacchic possession of “divine madness” very much influences the ideas of not only Simon Magus, but also Paul and his Christology in Corinthians. The ecstasy of god’s presence was said to be induced by music (Orpheus), dance and wine (Dionysus), and the eating of raw flesh (omophagia, or a sacrifice to the god of raw flesh), which also happens to influence the Eucharistic Discourse of Jesus when he claims in John 6:53-56:

Then Jesus said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him.”

The statement of Man being “born from blood” seems to echo this statement. The The Stoic-Cynic philosopher Dio Chyrstostom (circa 100 CE) would attribute the human descent from the blood of the defeated Titans and the hatred of the gods in Orations. 30, 10-11. 

All mankind, we are all from the blood of the Titans. Thus, because they were the enemies of the gods and fought against them, we are not beloved by the gods either, but we are punished by them and we are born into retribution, being in custody in this life fora certain time as long as we each live … This harsh and foul-aired prison, which we call the cosmos, has been prepared by the gods.

This is similar to Gnostic descriptions of the physical universe with the multiple archons depicted as the rulers of fate and destiny over the worlds. There are many other striking similarities between the Fourth Gospel of John and the Dionysian, Bacchic and the Eleusinian mysteries, which I note in the essay on Eros. The concept of “entheos” is also similar to Simon’s argument that there are many Gods in the Clementine Homilies, just as Jesus argued, “ye are gods” (John 10:34) in imitation of King David in the Psalms 82: 6.

This idea of mankind being born from blood is also comparable to how the author of On the Origin of the World claims Eros as being the originator of all life on earth including the two sexes of humanity, being born:

Out of that first blood Eros appeared, being androgynous. His masculinity is Himireris, being fire from the light. His femininity that is with him – a soul of blood – is from the stuff of Pronoia. He is very lovely in his beauty, having a charm beyond all the creatures of chaos. Then all the gods and their angels, when they beheld Eros, became enamored of him.

Dionysus

Mosaic floor in the ‘House of Dionysos’ at Pella, late 4th century BC, Pella, Archaeological Museum.

To many ancient people, the power of God was shared amongst a pantheon of many gods and deities (and even angels). Furthermore, Gods were men who could come to earth in mortal form. Conversely, people could attain special powers and become divinized. The acquisition of divine power demonstrated the divinity of the individual – who was either born divine or was granted a level of divine status by the gods. In other words, men could become gods. And so Heraclitus was right when he said, “Men are gods, and gods are men.” The Gospel of Philip would flip this dichotomy on its head:

That is the way it is in the world – men make gods and worship their creation. It would be fitting for the gods to worship men!

In other words, if a mortal man could do something “extraordinary”, it was because he had been blessed by a god with that special power. In essence, he was partly divine, and if divine, then worthy of worship. In fact, many ancient emperors of Egypt, Greece and Rome as well as prophets and shamans were deified and worshiped, a practice that continues even today through canonized sainthood of the Roman Catholic Church.

The ancients understood that miraculous things were done by magic, and magic came from God. If one was deified, one had to prove this fact through magical feats (See: Exodus 7:8-11 as a Biblical example) and this is also used for the the requirements for canonized sainthood require the performance and documentation of at least 3 miracles – proof that you are divine precisely because you can perform magic. So in essence, magic was evidence of divinity! However, through the course of history, magic and the title of magician (which was originally conceived as a misnomer for the enemies of the Church fathers, including Simon)  become associated with working against society and mainstream religion and thus to be strictly utilized as a hidden craft i.e. the occult.

In Part 2, I will continue my analysis and commentary of the Great Declaration and get into more striking parallels between our favorite bad boy magician with Jesus Christ and Paul among other topics. In future posts there will also be further inquiries into Apollonius of Tyana, the Greek god Apollo, Orpheus, Hercules and the great Greek revealer of healing, Asclepius. The magical and alchemical roots of Christianity will be further explored.

It’s going to be a Hermetic Super-friend reunion of Magick!