Gnosis

The Megas Aeon vs The Magician and the Fool #16 – Simon Magus and the Standing Ones

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In this episode, I am joined by Domonic and Janus as we do a crossover, roundtable podcast on the myths, legends, magic, and mysticism associated with that bad-boy Samaritan and father of all heresies, Simon the Magician. We also explore the Gospel of John, the Clementine Homilies, Helen, Mary Magdalene, the Samaritans, the competing Orthodox Church vs. those heretical pesky Gnostics, the obscure Celtic legend of Mug Ruith, the Essenes, and much, much more! Part 2 coming soon!

This is a mirrored episode from the Magician and the Fool podcast, which you can find here: http://bit.ly/2plpRFw

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The Megas Aeon Podcast #7 – Dr. Kyle Fraser – Zosimos & the Alchemical Tradition

In this episode, I interview an actual academic! I speak with Dr. Kyle Fraser of University of King’s College, History of Science and Technology. He is a professor and scholar specializing in Hellenistic and Late Antique esoteric currents such as Greco-Egyptian alchemy, magical papyri, Hermetism, Gnosticism, and how they relate to Western occultism, the history of science and Platonic philosophy. In other words, he’s a genius. We discuss the Gnostic-Hermetist Zosimos and his work in spiritual alchemy and his take on Gnosticism, Jesus Christ as the Savior, the Corpus Hermeticum, the Book of Enoch, and much, much more!

Outro music: Sepultura – Angel.

The Megas Aeon Podcast #5 – Alex Güldbeck & Michael Eleleth – The Laughing Jesus, Indigenous Traditions & Metaphysical Revolt

In this episode, I interview Alex Güldbeck aka Rev. Illuminatus Maximus of GnosticJesus.com, formerly known as the Gnostic Friends Network. Michael Eleleth/Janus also joins me as the co-host, in one of the most interesting, fascinating and above all, hilarious discussions I’ve had on everything from: chaos magick, memes, Gnostic theology ala the Nag Hammadi and church fathers, psychedelics, shamanism, Thai sorcery, Buddhism, Philip K Dick, the new age movement, conspiracy theories, David Icke and the reptilians, John Lamb Lash’s eco-friendly, feminist brand of gnosticism, the Carpocratians, Luciferianism and much, much more! Parts 1 & 2 are listed below.

Outro music: Jah Wobble – Becoming More Like God.

The Megas Aeon Podcast #4 – Kyle Burris – Melek Taus, the Yezidis & Gnosis

In this episode, I interview a fellow researcher, Kyle Burris, who is well acquainted with the enigmatic angelic figure of Melek Taus of the mysterious Yezidi people in Iraq. We discuss who Melek Taus is, his connection with the God of Israel Yahweh, Lucifer, Jesus Christ, Hindu Devas, the Enochian Watchers, Zoroastrianism, Sufi Islam, the ancient Sumerians and Aleister Crowley. We also discuss some of the Gnostic sounding doctrines of the Yezidis as well as their current plight at the bloody hands of the Islamic State/Daesh. Buckle your seat-belts Dorothy because your ignorance, is going bye bye–somewhere over the peacock angel’s rainbow!

Outro music: Therion – Melek Taus.

The Megas Aeon Podcast #2: Mystery Initiation, Simon Magus, and the Path of Gnosis

This is part 2 of my interview with Michael Eleleth/Janus. Here, we discuss more of his background and spiritual path. We also discuss Simon Magus and his connections with St. Paul, Jesus Christ, St. Peter and John the Baptist. We also talk about what it means to be a Gnostic, Gnostic dualism, Manichaean doctrines, hidden gnosis in pagan religions, Hermetism, the canonical Gospels, and much, much more. Hope you enjoy!

P.S. I realize there is a slight echo with the guest’s voice but it isnt too distracting. I couldn’t figure out how to get rid of it. I will eventually put these episodes on i-Tunes or another service, once I figure that out. Thanks for listening!

Outro Music: Jega – Knight Lore.

Update: You can now listen and download the episodes directly from my site on the right-hand menu. Just right click on your mouse and click “save link as”. Thank you for your patience. 

Blade Runner & Deus Ex: The Kingdoms of Technocratic Fallen Angels

The replicants in the film “Blade Runner” based off of Philip K. Dick’s Do Androids Dream of Electric Sheep? are seen as pawns in a chess game of the human. Their entire existence is made to be used to serve us. Some might agree that this is unjust, and raises moral questions about what is considered a living being and what is considered a synthetic creation destined for slave labor. In the hit video game, Deus Ex: Human Revolution and its upcoming sequel Deus Ex: Mankind Divided, we see the same moral questions brought up with futuristic technology being developed in form of nano-tech “augmentations” which are synthetic additions or replacements of various parts of the human anatomy–effectively making the person a lesser version of the Borg from Star Trek. We will get to Deus Ex later.

While the novel itself is pessimistic and post-apocalyptic, the movie is far much darker, in which its visuals follow a cyberpunk, machinic society that is disconnected from nature, much like the Borg from Star Trek, H.R. Giger’s nightmarish artwork, who is most famous for designing the alien for the movie Alien, present a similar world. The future in the Terminator-movies and the Matrix isn’t that different either. While I do find this dark, cybernetic world aesthetically pleasing, but certainly it is not world that any sane person would want to become reality, as it is basically a depiction of hell.

The movie is transhumanistic in its depiction of the replicants, the artificial humans. The plot is that four (six, really but two of them died in the backstory) replicants escaped from the off-world colonies (i.e. colonies in outer space to earth.) Replicants have only a four year life-span, and they’re seeking to prolong it. Their presence on earth is illegal and Deckard, played by Harrison Ford, has to hunt them down. The suffering of the replicants is much more highlighted than the experiences of Deckard. When both of the female replicants are killed sad music is played in the background, and there’s slow motion. And the end battle against the boss, Roy, played by Rutger Hauer, is somewhat anti-climactic, since the replicant saves Deckard and simply dies of old age instead of being shot by the hero.

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Throughout the film of Blade Runner, the replicants strive to hide behind their apparent humanity as well as become more powerful than their human creators. Replicants are essentially synthetic humans with superhuman capabilities. There are also animal replicants shown throughout the film as synthetics such as the owl or the snake that played pivotal roles (symbolizing Minerva, Lilith, Molech, Lucifer, Satan, etc). These were developed first for use as pets and beasts of burden after most real animals became extinct due to some type of nuclear holocaust or chemtrail-geoengineering experiment gone global. Blade Runner begins with a shot of a huge, futuristic ziggurat-like building with a vehicle flying towards it. Such buildings reminds us of the ziggurats of ancient Mesopotamia. Erich von Däniken, the Ancient Alien theorist, theorized that ziggurats were airports for the flying vessels of the aliens.

In the film, it is revealed that humanoid replicants were created for military purposes and for the exploration and colonization of space. The Tyrell Corporation recently introduced the Nexus 6, the supreme replicant which are much stronger and faster than, and virtually indistinguishable from, real human beings. Earth law forbids replicants on the planet, except in the huge industrial complex where they are created.

The law does not consider replicants human and therefore accords them no rights nor protection. A key aspect of replicant psychology is that they are lacking in empathy, in effect making them textbook sociopaths. Because of that, measuring the degree of empathic response via a Voight-Kompff machine is the most used method of detecting replicants. NEXUS 6 replicants also have an in-built fail-safe mechanism, namely a four year lifespan, to prevent them from developing empathic cognition and therefore immunity to a Voight Kompff Machine. This is especially necessary for the Nexus 6 models whose intellectual capacity at least matches their designers.

Replicants are illegal on Earth after a bloody mutiny against an off-world colony staged by a Nexus-6 combat model. Special police units or bounty hunters such as Blade Runners are sent to investigate, test and ultimately “retire” replicants found on Earth. Since the dawn of their existence, these replicants were meant for labor. This was not considered slavery because they were synthetic beings. They have no ability to think or feel exactly as humans are meant to. But, this presents some moral dilemmas.

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Tyrell himself said to Deckard in the beginning of the film that his corporation’s modo was “more human than human.” With this vision, his corporation blurred the line that was living and non-living. These replicants began to feel that they should be entitled to more than slave labor. To live as the humans live in the decaying Earth of 2019. So they rebelled and switched the tables on which is the user and whom is being used in the chess game of mortality. Throughout the film each of the replicants use humans as pawns in this chess game as the replicants scramble from lower beginnings to the kings of the game. The first instance of the replicants switching the roles of user and used includes the meeting of Roy, Leon, and Chew in the sub-zero lab which neither interests nor affects the Nexus 6.

As Roy and Leon torment and drive him towards hypothermia, they use him for information as to get inside the Tyrell Corporation’s main headquarters to discover a possible way to increase their very short lifespan. The group of Nexus replicants were a new breed of replicants and were designed to be as human possible. With these advancements however, they started to consider themselves as actual humans. In the short scene before the meeting of Roy and Tyrell, Pris and Roy are in J.F. Sebastian’s apartment trying to convince him of letting Roy into Tyrell’s complex. This of course is another example of the replicants bending the role of the pawn in the chess game by manipulating J.F. Sebastian into what they want. This is also however, an example of the replicant’s transcendence into another class of being. Sebastian asks Roy and Pris to give him an example of their superhuman powers after he discovers they’re the Nexus 6 model.

Roy replies by saying “We’re not computers Sebastian, we’re physical.” Roy is referring to the sensitivity that he and Pris have developed in which they consider themselves not a robot or computer but a real and living being that deserves respect. Pris goes onto say in the same scene “I think Sebastian, therefore I am.” Both of these acts from the replicants intimidate Sebastian into letting them into Tyrell’s complex.

These points raise some interesting questions, not only about the film, but about life in itself. Do we define ourselves solely on the biological characteristics, or is there something more that makes a person human? If it is solely on the biological aspects of a being, then replicants are clearly not human, for they have genetic differences.

Yet, as the movie progresses, we come to see that some of the replicants, particularly Roy and Pris, are capable of being more “human” than Deckard. Deckard is cold and uncaring, whereas Roy and Pris are two replicants who seem to convey genuine love for each other. And beyond that Roy conveys strong feelings of empathy and respect for Deckard. So, the suggestion becomes that we cannot so easily distinguish what it is and what it isn’t human.

Nearing the end of the film, Roy uses Sebastian’s literal chess game to complete his own chess game of mortality. Roy tells Sebastian to make a move that would result in Tyrell’s king in checkmate. Roy enters into the room of Tyrell and finds it difficult to confront his creator just as Tyrell finds it difficult to have Roy confront him. Roy asks a series of biological questions in order to figure some kind of way to expand Roy’s and the other’s lifespan from 4 years.

After Tyrell tells him that it’s impossible to change Roy’s structure to incorporate a longer lifespan because of viral and toxic difficulties, Roy crushes his skull and makes him bleed out his eyes in a gruesome death. Truly, this was a checkmate of Tyrell’s king on Roy’s behalf. After Roy was done using Tyrell, he would travel back to Sebastian’s apartment. Roy’s chess game with the human race continues even after discovering that he will soon die with no help from Tyrell.

Roy discovers a dead Pris lying on the ground riddled with bullet holes. He cries out in anguish and searches for whoever stole the last remaining time he had with Pris away from him. Deckard fires a couple shots past Roy, but Roy is too fast while he dodges them. Repeatedly throughout this scene, Roy says how Deckard is being unsportsmanlike for a man to shoot another man while unarmed. Roy is toying with Deckard at the end of this film, using Deckard even at the last moments of his life as part of a game. At the end of this scene, Roy saves the life after letting him hang off the edge of a skyscraper by his only good hand. Showing that he despises the waste of a life, Roy grabs Deckard by the arm and pulls him over the ledge.

He then proceeds to say one of my favorite lines in the film. Roy speaks in a soft monotone voice “I’ve seen things you people wouldn’t believe…Attack ships on fire off the shores of Orion…I watched c-beams glitter in the dark near the Tanhauser Gate. All those moments will be lost…like tears in rain.” In the end of the film, Roy and the rest of the escaped replicants are retired and Deckard’s job is complete. However, many of the questions that were raised are left unanswered. Is it unjust to enslave a creation if it is a living being just as humans are? Also, what is the distinguishing factor of a living and thinking being? At least at the end of the film one point is absolutely clear. The replicants were driven to become as human as they possibly could. Using humans as a chess piece to complete the tasks as they wanted. Truly switching the roles of the user and the used.

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Personally, I think Blade Runner is a beautiful film, but I can’t get over Ridley Scott’s butchering of Dick’s masterpiece. Philip K Dick portrayed replicants as amoral sociopaths for a reason. Scott totally misunderstood everything Dick was saying in the book. Replicants were never supposed to be misunderstood good guys. They’re evil sociopaths who are totally devoid of empathy. They aren’t even called “replicants” in the book, but andies (short for android). Roy and his android pals are unambiguously amoral and inclined to evil in Dick’s story, and in the book, Deckard kills Roy almost immediately after locating the androids. Roy isn’t a big character in the book at all. Blade Runner is really a completely different story that just uses the same setting and characters that appear in Do Androids Dream of Electric Sheep? Why is the film so different than the book? It’s because Ridley Scott is another one of those bigwig Hollywood directors who thinks that he understands the story better than the original author.

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No doubt, Blade Runner is a beautiful film. The casting, score, and cinematography were all perfect. It’s just the modifications to the story that sucked. Ridley Scott should’ve left it alone. It would’ve been the perfect adaptation from literature to film. The androids are sociopaths in the novel. You’re supposed to sympathize with them in Blade Runner, however. That’s what I dislike so much about that movie. It’s a complete 180 from the premise of the book. In effect the movie wants you to sympathize with the inhuman antagonists. I don’t think it worked, though, particularly when it came out in the eighties, when people saw the movie, since people back them were more rooted in reality than we are now. Nowadays though, I can imagine a Social Justice Warrior watching the movie and hating humans for being so intolerant against these poor artificial machines.

“Androids?” blew my mind when I first read it. Dick really explores the themes of good and evil more in-depth than any of his other work, in my opinion. He also goes into the possibility of good and evil people, like the pneumatics and hylics of Gnosticism. I highly recommend people to read it. Not surprisingly, Blade Runner has many allusions to Gnosticism as wellJay’s Analysis also has a great review of the film as well.

The underlying message in Blade Runner is, as the Rolling Stones put it, to have sympathy for the devil. Transhumanism and Satanism have many strong similarities and some may go so far as to say they are one and the same philosophy. This might sound counter-intuitive to someone not versed in these topics. Transhumanism is something that is associated with science fiction and futurism, while Satanism is something archaic and superstitious. And yet, we see places and sites like CERN with their employees performing mock human sacrifices in context of a Satanic ritual performed before the Hindu god Shiva, the principle of destruction. In a way, demons, or devils, or fallen angels are some may be considered artificial intelligence’s.

In Hinduism, these same demons are called “rakashas” which are often referred to as “man-eaters.” Either they were devised as concepts in the mind of God, but he chose not to create them, or he created them but banished them to hell. Christopher Knowles over at the Secret Sun blog, has also equated the rise of scientific materialism and globalism with the Faustian bargain. Quite clever. Indeed, the globalist agenda is kind of like the counterfeit creation of the Gnostic Demiurge. They’ve created a counterfeit reality that does not actually exist, and they’ve successfully indoctrinated the majority of the public with their lies.

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Hieronymous Bosch, “The Garden of Earthly Delights.”

Hell is often (but not always) depicted as a terrible place of fire and brimstone, a lake of fire filled with horned demons, but hell can also be an artificial, dark world that is often presented in science fiction works. This does not mean the artists who make these depictions are necessarily “in the know” or work for the Illuminati, but rather they have inadvertently picked up the inspiration from the ether or in dreams and depicted what they saw. This is where Deus Ex comes in. I am actually a big fan of the series. While the Deus Ex series started in 2000, the video game I will be referring to often is the sequel, Deus Ex: Human Revolution. This game begins by immediately focusing in on a statue of a fallen angel facing a mysterious smoking figure/conspirator.

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The game primarily follows the exploits and adventures of the security agent Adam Jensen for a bio-technology corporation called Sarif Industries. Adam Jensen quickly uncovers a plan that ties technological “augmentations” with the Illuminati controllers to take over the world in their Satanic quest to create a totalitarian socialist/fascist New World Order, which reminds us of the idea of the “Beast” in Revelation 17, which makes war “with the Lamb, and the Lamb shall overcome them.” Oh and by the way, in Revelation 19:20, the same Beast is condemned to hell:

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

There are other mysterious groups alluded and discussed throughout the game, such as Majestic 12, the Knights Templar, the Bilderberg Group, and the Trilateral Commission, also play a central part in the plot. They also show up in Human Revolution and Mankind Divided. This dark setting is enhanced by the fact that the entire game takes place at night (the first Deus Ex that is), a backdrop that adds to the atmosphere of conspiracies and stealth. The name “Sarif” evokes similarities with the angelic class of the Seraphim. In Romans 1:21-23, we read:

…when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

One central tenet of early heresy in Gnosticism, is that the Lawgiver Jehovah was really just an angel in rebellion against the Good Father above (e.g. Irenaeus, Against Heresies, 1.24.2, 1.25.4). Paul seems to evoke the same language which reflects this doctrine in letters such as Galatians 3:19 and 4:1-8:

“Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.”

Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: but when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

There are other instances in Paul’s letters where he basically says that the Old Testament and Moses’ Law quite literally blinded and deceived the Israelites such as 2 Corinthians 3. In these passages observing the Law is equated with worshiping angels as seen in Hebrews 2:1-3

We must pay closer attention, therefore, to what we have heard, so that we do not drift away. For if the message spoken by angels was binding, and every transgression and disobedience received its just punishment, how shall we escape if we neglect such a great salvation? This salvation was first announced by the Lord, was confirmed to us by those who heard Him,…

In context of the sermon, in the Bible the Seraphim and Cherubim, are described as having both human and animal traits, having the forms of men, eagles, lions, ox, and even serpents as different texts of the Old Testament depict (Isaiah 6:2-6, Ezekiel 1 & 10). This is where the many Gnostic teachers like Basilides and the Sethian Ophites pounced upon this idea by using Romans 1:23, to reduce Jehovah, the Lawgiver to an inferior power or a mere angel, which has the corruptible form of a man and various animals, much like how Ialdaboath is portrayed as having a face of a lion and a body of a serpent or dragon in Gnostic literature. Paul also seems to be attacking pagans and perhaps even Jews for reducing the Supreme deity to angel and demon worship. And so Sarif industries also made the human race further corruptible by using different augmentations which only sever the spirit of man from God, even further. Some point to Daniel 2:43 as prophetic reference to cybernetic influence on the biology of mankind:

And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.

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In the sequel Deus Ex: Mankind Divided, the fallen angelic/Luciferian symbolism continues on. Oh and there is even an official novella called Deus Ex: Fallen Angel. Matthew 24:37, tells us:

As it was in the days of Noah, so it will be at the coming of the Son of Man.

This is a phrase that some Christian UFOlogists and conspiracy theorists like Michael Tsarion have interpreted this to mean that in the days of Noah, earth inhabitants held a wide variety of technology which gave rise to various pyramids and structures that we, today, have no way of reconstructing on an exact scale, as well as all of the genetic manipulation that we are seeing now arise in food production and hybrid experiments with human and animal DNA. Matthew seems to echo Genesis 6 and the Book of Enoch, among other Jewish apocalyptic literature, with the Sons of God interbreeding with the daughters of men to produce a race of giants or the Nephilim. And then God sent a flood to get rid of it all because it was perverting his creation. This relates to the ziggurat in Blade Runner, the building of the Tyrell corporation, that creates the replicants. Back in the days of Noah, these high priests used their perverse technologies and occult ritual magic to try to summon these demonic, artificial entities into our world. The ziggurat probably symbolizes this. The movie Blade Runner states that they are attempting to do it again. The Gnostic text On the Origin of the World tells us this exactly:

Let us return to the aforementioned rulers, so that we may offer some explanation of them. Now, when the seven rulers were cast down from their heavens onto the earth, they made for themselves angels, numerous, demonic, to serve them. And the latter instructed mankind in many kinds of error and magic and potions and worship of idols and spilling of blood and altars and temples and sacrifices and libations to all the spirits of the earth, having their coworker fate, who came into existence by the concord between the gods of injustice and justice.

Many have also compared the Kabbalistic Jewish Golem, which is an artificially emerging human nourished from inanimate matter to modern A.I., a being with the unholy capacity of stealing the uniqueness of human soul, through spells using the Tetagrammaton or the Name of YHWH, indicating the Demiurge has occult mysticism under his sway.

Now, forgive me for heading into further conspiracy territory but it must be pointed out. Chemtrails are often poo-pooed on by many but it relates to the idea of geoengineering. Geoengineering for what exactly? I would say it’s the dark, artificial world we’ve been seeing in various science fiction movies. Perhaps the strange phenomenon Global Dimming is caused by chemtrails. I’ve seen many airplanes spray chemtrails over the years in many different countries, even over my house! This isn’t such an easily dismissable issue since they are very visible and perceived unlike other nebulous concepts you will see in esoterica. If you don’t believe me, start paying attention when you go outside. You might not see them everyday, but you will see them eventually. I do not know exactly for what purpose they are being sprayed–perhaps its for depopulation purposes.

I heard one Christian Youtuber guy say that they are used so that demons can manifest in the natural world more seamlessly. This ties into the technocratic kingdom of the fallen angels, or the rising and fall of the Beast of Revelation. I’ve heard other authors like John Lash discuss the “archons” of Gnosticism in terms of being inorganic cyborgs. But he’s a bit of a psuedo-Gnostic pagan David Duke and has fallen far from what he was doing 8-10 years earlier with his fascinating book Not In His Image. What I am saying might be hard to believe but there you have it.

All of this also ties in with what has been occurring on the world stage as of late, with numerous terror-attacks, threats of World War 3, reproductive-disease spreading Mosquitoes, poisoned drinking waters for the underprivileged, citizen assassinations, proxy wars and uprising in the Middle East, civil, domestic uprisings, the rise of Satanism in the public arena, the crushing of dissidents and free-speech, one must realize that there are insane, lunatic nihilists out there, especially in positions of power, who really do want to realize their own destruction. Just look at all the progressive feminists who want Muslim immigrants to invade their countries and rape and kill them. Just look at the Bug Chasers in San Francisco who purposefully want to get HIV/AIDS. Human sacrifice, dogs and cats living together, mass hysteria!

In Luke 21:10-28, Jesus tells his disciples a dire prophecy about the future:

10 Then He said to them, “Nation will rise against nation, and kingdom against kingdom. 11 And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven. 12 But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name’s sake. 13 But it will turn out for you as an occasion for testimony.14 Therefore settle it in your hearts not to meditate beforehand on what you will answer; 15 for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. 16 You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. 17 And you will be hated by all for My name’s sake. 18 But not a hair of your head shall be lost. 19 By your patience possess your souls.

The Destruction of Jerusalem

20 “But when you see Jerusalem surrounded by armies, then know that its desolation is near. 21 Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. 22 For these are the days of vengeance, that all things which are written may be fulfilled. 23 But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. 24 And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.

The Coming of the Son of Man

25 “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; 26 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. 27 Then they will see the Son of Man coming in a cloud with power and great glory. 28 Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.”

It sure sounds like the future is now. But, threats of the apocalypse have been here with us since the beginning of time and space. It’s always been the same story in the realm of the Demiurge! In my upcoming novels, Delta Heavy and Crimson Dusk, all of these themes will also be thoroughly referenced as well. Stay tuned for news on that on this site. Here are a few more videos of interest. (Please note, I won’t be posting links to videos in all future posts.) One more thing, please consider supporting my site by donating so I can keep this site afloat, independent and advertisement-free.

Hidden Knowledge in the Grail Temple

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The Holy Grail story is familiar to many in the western world; to some it is an icon of literature and to others a source of comical amusement thanks to Monty Python and the Holy Grail. It is absolutely true that the Holy Grail represents the divine knowledge gained at the end of an inward spiritual journey—knowledge that is gradually lost through the cyclical ages that Hesiod, Vedic and even Hermetic traditions speak of.

Traditionally, it is a legend commencing in late 12th century, created by French and German poets like Wolfram von Eschenbach in Parzival. The Holy Grail takes various forms: a plate or bowl containing the bread of Holy Communion for the Fisher King. It is also portrayed as a stone cast down from heaven on which the abstaining angels stood for sanctuary when Lucifer rebelled against God as mentioned in texts like Isaiah and Ezekiel. The gem was given to Adam when he lived in the Garden of Eden after the rebellion of the angels. When he and Eve were cast out, the Grail was lost to him as well. Seth, Adam’s progeny, was said to have gained re-entry into Eden and to have recovered the sacred vessel. Significantly, Seth remained in paradise for 40 years. The number 40 is itself a mystical motif; Moses wandered for 40 years in the desert, with Noah on the ark 40 days and nights, for Jesus was tempted for 40 days.

It is also a cup in which Joseph of Arimathea collected Christ’s blood on the cross. More modern interpretations include Mary Magdalene as the receptacle of Jesus’ seed as the foundation for the “Merovingian bloodline,” as the authors of Holy Blood Holy Grail have theorized. The chalice is most popular today, doubling as the same cup used by Jesus in the Last Supper. Joseph of Arimathea is said to have brought the Grail to England, which then became an important part of the Arthurian myths.

The Holy Grail myth also links to ideas of gnosis in its relationship to humanity and the world, especially the world of nature and its elements. In our upcoming book Baphomet: The Mystery of the Temple Unveiled by Tracy Twyman and Alex Rivera, we go into great explanation that the Holy Grail cup wasn’t just the vessel for the holy blood of Christ but was actually connected to the Krater of Hermes and the Ophite/Orphic Bowl of the coiled dragon-like serpent (please see our book for more details on this). It is also connected to the idol head that the Templars supposedly worshiped, being Baphomet. Author authors like Julius Evola, have argued for a non-Christian and even Hyperborean origin for the Grail legend, in his book The Mystery of the Grail, a possibility in which we will explore later in the second part of this post at a future point in time.

Julius Evola writes in the same book that there are certainly repeating patterns and archetypes that any student of Carl Jung would identify with clarity. It also ties into the mono-myth cycles of Joseph Campbell as we will see later:

When we isolate the texts that make up the Grail cycle, we find that they repeat a few essential themes, which are expressed through the symbolism of knightly figures and deeds. What we are dealing with, then, are essentially the themes of a mysterious center; of a quest and a spiritual test; of a regal succession or restoration, which sometimes assumes the character of a healing or avenging action. Percival, Gawain, Galahad, Ogier, Lancelot, and Peredur are essentially various names portraying the same human type; likewise, King Arthur, Joseph of Arimathea, Prester John, and the Fisher King are equivalent figures and variations on another theme. Also equivalent are images of various mysterious castles, islands, kingdoms, and inaccessible and adventurous lands, which in the narratives are described in a series that, on the one hand, creates a strange, surrealistic atmosphere but, on the other, often ends up becoming monotonous.

Like the authors of Holy Blood Holy Grail have identified, the “divine blood” is an important concept and is one that repeats in the Bible, in both the Old and the New Testament as we will see. Evola further writes about all the objects associated the Grail, especially that of the blood:

In the various texts, the Grail is essentially portrayed under three forms:

“1. As an immaterial, self-moving object, of an indefinite and enigmatic nature (“it was not made of wood, nor of some metal, nor of stone, horn, or bone”).

  1. As a stone-a “heavenly stone” and a “stone of light.”
  2. As a cup, bowl or tray, often of gold and sometimes adorned with precious stones.

Both in this form and in the previous one, we almost always find women carrying the Grail (another element totally extraneous to any Christian ritual, since no priests appear in it). A mixed form is that of a cup carved out of a stone (sometimes of an emerald). The Grail is sometimes qualified as “holy;’ sometimes as “rich”; “this is the richest thing that any man hath living.”l This text, like many others of the same period, uses the expression “Sangreal;’ which is susceptible to three interpretations: Holy Grail, Royal Blood, and Regal Blood.”

Jack Curtis writes in The Quest for the Holy Grail, is essentially:

“… a system of self transformation that can be reconciled with other similar systems in the Western esoteric tradition. It is a cosmological scheme that is comparable with Tarot, Kabala and Astrology. There are also hints of a connection with Alchemy. All of these systems or schemes follow a unifying principle that points to one underlying reality. The Holy Grail in its 5 Transformations, is one approach to that reality. To achieve the Grail, is to understand reality. To understand reality, is to be transformed and to be saved.”

How does any of this tie into the blood of Jesus Christ? For that answer, we must look beyond the natural and the flesh. The blood is obviously symbolic in its spiritual meaning. It is the spiritual power behind the blood of Jesus in which the believer partakes in, and is eternally saved to be allowed to enter a place that is so radically different than the manifest world—being the “Kingdom of God.”

The Holy Blood

In Jesus’ death on the cross, we read that in John 19:32-38, especially verse 34:

32 So the soldiers came, and broke the legs of the first man and of the other who was crucified with Him; 33 but coming to Jesus, when they saw that He was already dead, they did not break His legs. 34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out. 35 And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe. 36 For these things came to pass to fulfill the Scripture, “Not a bone of Him shall be [a]broken.” “They shall look on Him whom they pierced.” 38 After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body.

Note the extraordinary hiatus John introduces into the narrative at this point. Clearly he wants us to note something of supreme importance: the legend is that Joseph caught some of this blood and water in the chalice used for the last supper.

Eric Wargo in The Passion of Einstein: Light, Spacetime, and the Holy Grail, rightly points out:

I think we can really see the Grail as both objects simultaneously, and that its atemporal “absurdity” is essential to the salvific nature of Christ’s blood: How could the blood shed on the Cross have gotten into the cup of the Last Supper other than by having traveled back in time? Christ’s blood is either made of tachyons (hypothetical faster-than-light particles that most physicists currently reject) or is, in effect,outside of linear Time altogether. Only if Christ’s blood is outside of Time and Cause does it make sense that the cup that once ever held it must have always held it and will keep holding it eternally—and there is just one thing known to physics that has those properties: The blood of Christ is, in effect, light.

Blood symbolism is extremely important in the Grail mythos: In the Old Testament, it is the substance of life. Jewish temple worship revolved around outpouring of blood, and sprinkling of blood via animal sacrifice. It is taken into the Holy of Holies and sprinkled on the mercy seat on Day of Atonement (Leviticus 16). Blood atones for sin and makes everything holy again. It is the seat of the spirit within the body, but it is also the animated life-force, of the body. It that which contains, as it were, the soul of the body.

priest-and-holy-of-holies

Jesus, as the Heavenly Priest of Melchizedek, also wearing the breastplate of Aaron. Also known as the “Urim and Thummim.” It is clear that Jesus is the “initiator” for the “Mysteries” of God in the Heavenly Temple.

Over at Temple Secrets, Tony Badillo explains that the animal sacrifice and its sacrificial blood represented a separation between the sins and a person’s spirit/soul:

On Ezekiel 44:6, 7 the Lord rebukes “rebellious” Israel for profaning his temple by offering him food in an unacceptable manner. What is his food? According to v. 7, “the fat and the blood;” similarly in  v. 15 where only the Zadok priests may ”offer me the fat and the blood, says the Lord God”. There you have it! His “food” is blood and fat! Should we accept this literally? Yes, in the sense that blood and fat were literally offered to him. But No because he did not consume either. Why does he say this, then? Because the blood, actually poured outside into a Temple drain, symbolizes the spirit’s separation/expiation from sin; while the fat, when turned into smoke, symbolizes the spirit’s ascension to him for acceptance. God’s “food,” then, is simply the language of symbol, and it means that separation/expiation from sin (by the blood) and ascension of purified souls (the rising smoke) are the things he desires from people.

In John 6:53-56, Jesus says to his disciples:

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.

Jesus implores his followers to consume his divine flesh and blood made up of of spiritual light to regenerate their own fallen meat sacks degenerated as a result of Adam and Eve’s exile from Eden and from the consumption of the fruit of the knowledge of good and evil. Hence, the Holy Grail cup is said to contain the Christ’s saving blood of the Lamb—the remnant or leftover spiritual substance dripping from a primal trauma of a divine being, who is crucified by the rulers and authorities of the lower heavens, dies and resurrects so that his followers can follow his example, so that they might be salvaged from the sinfulness of the lower world/cosmos of the devil, which is destined to be overthrown, cast out and destroyed at the end of the apocalypse. The saved and elect are transferred into a new kingdom or reality of God while the rest who rejected the Gospel are destroyed. 

Many of the Cathars believed what the mythicist scholar Earl Doherty theorizes was the earliest form of docetic Christology: that Christ was never incarnate on earth. Most of the radical dualist Cathars believed that the whole Jesus narrative, from the beginning of his ministry to his crucifixion, occurred in heavenly world of the good god and in the astral realm of the demonic rulers.

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In the Parzival romance, the impotency of the Fisher King being his maimed, never-healing state (all thanks to Klingsor’s Spear) reflects the sterility of his land. It also reflects the nature of matter itself. In the studies of pagan practices by such scholars as Sir James G. Frazer in The Golden Bough: A Study in Magic and Religion, the recurring themes of the killing of the previous high priest or king to be replaced by a new avatar (much like John the Baptist and Jesus) and the marriage of fruitfulness of this new avatar with a female deity/queen is essential to the vegetative and natural fertility and prosperity of the land. The mirroring effect between the human enactment of natural prosperity and vice versa is apparent enough in the Priest-king of the Grail, Anfortas or the Fisher King’s “Waste Land” is to appropriate this mythic pagan belief into a solid representation that the barrenness of the soul/mind and body reflects upon the surroundings/ environment and nature. This, one might say is the objective co-relative function where the emotions, experiences of the subject becomes objective reality, hence the idea that the imaginal/spirit/ideal realm controls the realm of matter and the manifest world.

It is said that the blood of Christ at Holy Communion in Catholic ritual gives new life and deifies. But that blood is wine transfigured by the descending Holy Spirit in the form of a dove. However, this ritual does seem to have strong vampiric, witchcraft cannibalistic undertones, if placed in a literal context as the Catholic Church has done for hundreds, if not thousands of years. The Cathars were infamous for being hard, uncompromising opponents of the Catholic Sacrament as well as its icons and its worship of the Virgin Mary as devilish trickery to commit idolatry. Various Gnostic groups like the Phibionites, Barbelites, Bororites, Simonians, etc. as well as the Jews (and their rituals as magic in the form of “blood libel”) were accused of human and infant sacrifice in the form of ritually consuming fetuses, in the case that women became pregnant in their infamous orgies. In these ritual orgies, semen and menses were said to be also ritually consumed as a Eucharistic sacrament to Christ as Epiphanius claims in the Panarion. All of this seems to originate in Pliney the Elder in Natural History 30.11, when he writes as a matter-of-fact, that certain magical rites of the Magi (and the Emperor Nero) involve ritually killing and eating men (e.g. cannibalism):

The Magi have certain means of evasion; for example that the gods neither obey those with freckles nor are seen by them. Was this perhaps their objection to Nero? But his body was without blemish; he was free to choose the fixed days, could easily obtain perfectly black sheep, and as for human sacrifice, he took the greatest delight in it. 

So, in other words, could the Catholic Eucharist be just a Christianized magical ritual? We certainly see Romans who viewed the Christians as simply a diabolical secret society addicted to sorcery and the conjuring of daimons, as seen in Celsus in the True Doctrine and Suetonius in Nero 16.2. All of this seems to be a precursor for the Medieval and modern gossip and rumors of witch covens and Satanic elite secret societies, like the “Illuminati” who engage in human sacrifice and Faustian pacts with demons. The drinking of wine in Dionysian rituals involved ritually imbibing the spirit of Dionysus, which is like drinking the Elixir of Life, or “being baptized in wisdom.” The wine is the blood of the earth, “fruit of the vine and work of human hands.” This wine is used as a commemoration of ritually consuming the blood of Jesus. The Gospel of John chapter 2, where Jesus transmutes water into wine certainly plays on this distinctly Dionysian idea. So the outpouring of Christ’s blood on the cross is the outpouring of his very life—the spirit of the Son of God.

communion

The Book of Hebrews (9:22-24) tells us that the blood of Jesus (and all the Old Testament sacrifices) were necessary in order to cleanse things in the heavens–the same place in which the angelic rebellion was said to have occurred as recorded in Revelation.

“And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.”

Colossians 1:20 says something very similar:

“And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

Notice how in Hebrews, it says that the tabernacle, and all its services, were “patterns of things in the heavens.” The physical objects associated with the earthly sanctuary were “figures of the true” — the “shadow of heavenly things” (Hebrews 8:5). As it follows, each physical item had its spiritual counterpart in heaven. So, as long as there was a tabernacle or temple on earth, there was a material reflection of God’s heavenly palace for mankind to see and take part in. This all sounds strangely reminiscent of certain Hermetic writings pertaining to “as above, so below.”

the-crucified-serpent-on-the-material-universe

Also, in a way, when Jesus Christ was nailed to the Cross, he was essentially nailed to a circular “Leviathan” which is the same as the Ouroboros of the Gnostic alchemists like Mary the Jewess, Zosimos and the Ophites. The atheistic German philosopher Friedrich Nietzsche uses this symbolism to build his own theory of “eternal recurrence.” This is what the Gnostics called the “fall of spirit into matter.” Hence, we have various alchemical images of the crucified serpent, and perhaps even the same tempting serpent from Eden. According to the Apocryphon of John, there are a few archons which seem to have strong serpentine and dragon-like features, including Iao and Ialdabaoth, the chief archon and Gnostic parody of Jehovah. All of this seems to have a Pauline basis, in Colossians 2:13-15

…When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.…

In the Gospel of Matthew (20:20-23), we read that a mother of Zebedee was asking Jesus to have her sons sit at his right and the other at his left hand in the Kingdom of God. Jesus asks her sons if they can drink what he is going to drink and they answer in the affirmative. Here is what Jesus says as a reply:

20 Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. 21 “What is it you want?” he asked. She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.” 22 “You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?” “We can,” they answered. 23 Jesus said to them, “You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.”

The Baptism of Blood and Water

In Genesis 1, the Spirit hovers over the face of the deep at the onset of creation. Water signifies the chaotic, untamed and unformed material of creation. It is the proto-element out of which all creation, the whole cosmos, including humanity, is ultimately made (Gen 1:2, 6; Ps 29:3) So crossing the waters of the great Flood, the waters of the Red Sea, the waters of the Jordan, and the waters of baptism are the recreating and renewing waters of creation. This water baptism acts like a conduit that transports the believer from one world (the old man of sin)  to another (the newness in Christ). Likewise priests must bathe in water before entering Holy of Holies of the Temple of Solomon on day of Atonement. 

Brazen_Sea_of_soloman_From_Jewish_Encyclopedia

Similarly with the Sea of Glass in Revelation 15:2, beside which those who have defeated the beast are standing, singing the song of Moses. This is a reflection of the “Molten Sea” which was a large basin in the Temple in Jerusalem made by Solomon for ablution of the priests. It is described in 1 Kings 7 and 2 Chronicles 4. It stood in the south-eastern corner of the inner court.

Water in essence is a unifying and yet all dissolving element of the earth and the cosmos. Blood and water together therefore signify the fullness of saved humanity: material body and animating soul and spirit as well as the sacrificed body and blood of the Lord Jesus Christ. In the Gospel of John 3:5, we have Jesus saying to Nicodemus “you must be born of water and the Spirit.” In 1 John 5:6, it says, “This is he who came by water and blood – Jesus Christ…there are three that testify: the Spirit and the water and the blood.”

We need to pause for a moment to reflect on this: the incarnated Son of God took on the likeness of humanity upon himself, meaning that this was not his original nature: this humanity, united to the Second Person of the Trinity, is literally poured out from his side upon the cross. This body and blood is NOT the same as the body and blood of communion, although they are clearly related. The bread and wine of Holy Communion are the substance and blood of the earth, transfigured by the Spirit of God to become our spiritual food and drink as the Eucharist.

The chalice in itself is not the real Holy Grail—that is simply romantic myth. The real Holy Grail is the very ground onto which this blood and water is sprinkled upon. The earth itself received the body and soul of Christ in his death. This is the blood and water of his sacrifice, rather than the blood and body of communion, although again, clearly the two are related. The bread and wine of communion—Christ’s body and blood—rather than being consumed by us to become part of our body, performs a spiritual function, transforming us into the body of Christ. “Though we are many, we are one body because we all share in the one bread.” Thus consuming Christ’s body and blood transforms us into itself. Likewise with Christ’s blood and body out poured on the cross—it transforms the whole of creation into Christ’s body. Christ’s physical presence, although hidden, still abides throughout the very fabric of the universe. His humanity, which is our humanity, abides in creation, even today, transforming it and making it holy. In a sense, this relates to the infamous Baptism of Wisdom ritual of the Knights Templar in which we discuss in the book, at length. 

Christ’s crucifixion and the Harrowing of Hell, in effect, unseated and usurped the power and possession of the authorities, archons and their demonic possession of the world and perhaps even the “Wasteland” of the Fisher King, a reflection of the inner state of the sinner. The quest for the holy grail to heal the wounded king and to restore the land to its original, pristine, Edenic state. Many see this as related to Matthew 4:19 in which Christ said, “Follow me, and I will make you fishers of men.” This reference would later become crucial to the Christian version of the Fisher King of the Arthurian Grail romances. 

As one can see, the Parzival/Arthurian Grail stories, like the story of the Temple of Solomon is simply a retelling of Genesis (as well as a intricate visual depiction of the “Divine Man” or “Son of Man”), which in itself is a reflection of the war in heaven, and the fall of the angels. The Titanomachy of the Greeks as well as Hesiod’s Works (126) also speaks of similar tales of Olympian gods struggling against the titans and their terrible giant children, which no doubt mirror the infamous Nephilim of Genesis 6 and Enochian literature. Hesiod in the same text describes these Nephilim as being Heroes of the “Silver Race,” as a gigantic, brutal and ferocious giants:

Then, a second race, far inferior Was created, of Silver, by the gods…

Being reared by their mothers.

And when they reached adolescence,

They died a painful death,

On account of their stupidity,

For they could not contain their foolish pride and refused to worship the gods above and to sacrifice to them upon the altars.

Hesiod calls them “big children” (mega nepios) and tells how, disgusted with their impiety and arrogance, Zeus decided to wipe them off with a cataclysm, burying them in Tartarus, much like how Jehovah sends a flood to wipe the giant children of the Watchers and condemns the fallen angels in the abyss-like underworld in chains. Essentially all mythologies speak of similar wars between Blacks and Whites or between Angels and Devils, Devas and Asuras, Daevas and Ahuras, the Sons of Light and the Sons of Darkness, Gods and Titans, etc., etc. This all seems to influence the story of Klingsor who injures the Fisher King with a spear. Klingsor also happens to be directly related with Faustus as we will see in Part 2.

Once again, we cannot ignore Tony Badillo’s thoughtful explanation of Eden with those who are baptized in the Holy Spirit being the Spirit of God, which have strong Gnostic undertones:

…in Isaiah 58:11 and Jeremiah 31:12 the people themselves are a “well watered garden,”  implying that Paradise on earth consists of an ideal relationship between God and humans. This is a key reason why the Divine spirit is not given solely or primarily for uttering profound prophecies, performing marvelous miracles, or making doomsday declarations, but for subduing the Sinful Inclination and renewing God’s “image and likeness” within each of us, and in so doing we become like a well watered garden, Genesis 2:10,  bearing good fruit for the one who did the planting. This is the true Paradise, the true Garden of Eden while we are here on earth. And that which waters one’s personal garden is the Divine spirit.

The sprinkling of his blood on the earth, prefigured in the Old Testament by the sprinkling of the blood of the sacrificial bull and goat in the Holy of Holies, has made the world the Holy of Holies, the dwelling place of God, signified by the rending of the veil in the Temple. Yet it remains hidden, invisible and unknown, until the day that the new heaven and new earth are revealed when Christ return again in glory as discussed in Matthew and Revelation. Just like the hiddenness of the glory of God, momentarily revealed in the burning bush, or on the Mount of Transfiguration. In that day we will see that “in him we live and move and have our being.” The sacrificial bull concept, however is an ancient Rome and eventually later from Mithraic sacrificial rites. The Gospel of John tells us that after the death and resurrection of Jesus, the Baptism of the Holy Spirit is made manifest to the believer, and the Body of Christ.

According to the Excerpts of Theodotus, the Valentinian teacher Theodotus said that the baptism releases the believer from the clutches of passions, Fate, destiny and demonic powers that infest the lower world in which mankind finds himself exiled in.

76 As, therefore, the birth of the Saviour released us from “becoming” and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received “power to walk upon scorpions and snakes,” the evil powers. And he commands the disciples “When ye go about, preach and them that believe baptise in the name of the Father, and of the Son and of the Holy Spirit,” in whom we are born again, becoming higher than all the other powers.

77 Therefore baptism is called death and an end of the old life when we take leave of the evil principalities, but it is also called life according to Christ, of which he is sole Lord. But the power of the transformation of him who is baptised does not concern the body but the soul, for he who comes up [out of the water] is unchanged. From the moment when he comes up from baptism he is called a servant of God even by the unclean spirits and they now “tremble” at him whom shortly before they obsessed.

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

The Foundation Stone of Fallen Angels

The holy grail also has a strong Hermetic ring to it as Tracy and I have explored in depth in our book. We point out that the word “grail” itself has been derived from crater, the Greco-Latin term for a vessel, meaning a shallow vessel or plate where sacrifices were offered to the gods in ancient Greece. We also explore in depth how the Holy Grail concept is directly tied with the Corpus Hermeticum, as well as Wolfram’s Parzival, which is in itself almost a paraphrase of the Hermetica- a collection of ancient Egyptian texts that also reflect the Gnosticizing tendencies of Alexandria, Egypt. Wolfram rewrote it to match it with thirteenth century German sensibility. The Holy Grail themes seem to greatly match with the Krater of the Hermetica which directly mirror with Parzival’s spiritual journey. In fact, as the above link quotes a book called The Krater and the Grail: Hermetic Sources of the Parzival by Henry and Renee Kahane as towards the end of Parzival, they compare a precision of knights in the Grail Castle to the universe and the Holy Grail itself to the Monad as I.M. Oderberg writes:

A procession comprising the knights and the twenty-four maidens attending the Grail entered the hall, only Repanse de Schoie being permitted by the sacred object to be its bearer. These attendants were grouped in numbers, first four, then eight, then twelve divided into two sixes. Each group carried corresponding numbers of lights. Last came the “princess” of the Grail carrying one. This sequence has baffled many commentators, but Kahane and Kahane point out the marked similarity with the Hermetica, where the groups in the same order “represent the twenty-four stations of the journey of the soul: 4 elements + 8 spheres + 12 signs of the zodiac + 1, the Monad. . . . The Grail procession, in other words, is a representation of the mystic journey of the soul towards the Monad, itself symbolized by the Grail” (op. cit., pp. 105-6).

The end of the Grail quest is the return to the source of life and rebirth into it as divinely self-conscious entities purified by involvement in earthly experiences and having also contributed to the ongoing process of cosmic evolution by refining the substance they have used. The great lesson for Parzival — for all of us because he is our prototype — was the interconnected relationship of all earth entities. The bonds of a universal brotherhood make us all kin. The suffering of one hurts all, and compassion in our heart obliges us to ask forever: What ails our brother?

What could be the most interesting aspect of this story, involves looking at the second clue of what the Holy Grail represents, provided by Wolfram in the form of “a precious stone, lapsit exillis (i.e. lapis or lapsi ex caelis) of special purity, possessing miraculous powers conferred upon it and sustained by a consecrated Host”, which is indeed the blood of Christ, with holy powers to act as the Elixir of Life. This precious stone fallen from heaven is both the emerald fallen from Lucifer’s crown.

Wolfram von Eschenbach identified the Holy Grail as a Stone of Heaven, he knew he was alluding to a Holy Grail tradition that had extended far back into the mists of time. Many traditions tell so primitive man, who experienced a physical and or emotional change just by being in the proximity to certain stones. Even the term “magic,” associated with the title of “Magus” or “magician” has its etymological roots in the force of magnets or magnetism, which plays into the idea of “greatness,” or “magnifying” one’s spirit or essential self under the light of God. Perhaps this is why Simon was called “Megas” Greek for “Great” which sounds virtually the same as “Magus.” The Persians thought of the their priests as “magos” as well.

Alchemists told of transforming a base metal into gold and a human into a god or goddess. Many texts were cataloged of the Muslim Empire by the Sufis, who added their own alchemical data before transmitting it to their students, the Knights Templar, who took the wisdom into Europe and supposedly carried in tradition through Freemasonry. Those indoctrinated were of the Holy grail Mysteries and eventually given the wisdom of the Alchemical or Philosophers Stone. Some tell of it being a platter or bowl full of precious stones. The Stone of Heaven is a Latin translation of the term Lapsit Exillus, closely related to Lapis Elixir, an appellation used by the Sufis that denoted, “Philosopher’s Stone.” Lapsit derived from “stone” and related to the Latin lapsus, meaning fallen, thus denoting “fallen stone.” Since the term Exillus is related to exillis stellis, meaning : “from the stars,” the entire moniker Lapsit Exillus literally translates as “The Stone of the Heavens” or “The Stone which came down from the Stars.”

The name Stone of Heaven can also be derived from the word Grail. The term Grail derived from the French gres or Persian gohr, both denoting a stone. Grail of Greal could also be related to the French grele, meaning hailstone, which is a “stone” from heaven. According to Arthur Edward Waite, the term Lapsit Exillus is “Exiles Stone.” This surprisingly affiliates the Stone of heaven with Heaven’s most notorious exile, Lucifer. A poem of a German heritage called, Wartburgkrieg, the “Wartburg War,” summarizes the heavenly battle between Lucifer and St. Michael, and identifies the Stone of Heaven as a large emerald that became dislodged from Lucifer’s crown and descended to Earth:

“Shall I then bring the crown

That was made by 60,000 angels?ill

Who wished to force GOD out of the Kingdom of Heaven.

See! Lucifer, there he is!

If there are master-priests,

Then you know well that I am singing the truth.

Saint Michael saw GOD’s anger, plagued by His insolence.

He took (Lucifer’s) crown from his head,

In such a way that a stone jumped out of it.

Which on Earth became Parsifal’s stone.

The stone which sprang out of it,

He found it, he who struggled for honor at such a high cost.”

Lucifer’s fall that is incorporated into this poem first popularized by the Prophet Isaiah during his harangue against the King of Babylon. When describing the decline and all of the King of Babylon, Isaiah used the metaphor of the Morning star’s “fall” or descent below the horizon at sunrise, an image subsequently became linked to Lucifer when translated into Latin was Luz-I-fer or Lucifer, the Light Bringer. Morning Star then became known as Shahar or Helel, which were the names of Venus’ dawn appearance. Thus, Lucifer is associated with both Venus and Helel, a name that evolved into Hell, Lucifer’s underworld home.

In the Book of Ezekiel, he expanded upon the meaning of Lucifer’s infamous fall. While comparing the King of Tyre with Lucifer, Ezekiel identifies Lucifer as the anointed cherub and forever-young boy who once walked in the Garden of Eden while covered in precious stones, including the emerald, and was perfect in his ways and from that day he was created until iniquity was found in him. Thus Ezekiel perpetuated the tradition of Isaiah by making  Lucifer’s fall the product of pride.

Ezekiel 28:13 tells us:

You were in Eden, the garden of God; every precious stone adorned you: carnelian, chrysolite and emerald, topaz, onyx and jasper, lapis lazuli, turquoise and beryl. Your settings and mountings were made of gold; on the day you were created they were prepared.

Lucifer then resolves to rule in Heaven and this culminated in his expulsion from Paradise. When St. Michael and his angels fought with Lucifer/Samael over his right to rule, states John the Revelator, “that old serpent, called the devil, and Satan which deceiveth the whole world…was cast out (of heaven) into the earth, and his angels were cast with him.”

The remainder of Lucifer’s legend in the poem states that during the battle with Michael an emerald became dislodged from Lucifer’s crown and fell to Earth. This is based on Ezekiel’s description of the gems-especially the emerald-that adorned Lucifer’s regalia in the Garden of Eden. It is also influenced by the Knights Templar. But of course this predates the Templar’s by many thousand of years. Before their time the emerald had been recognized as the esteemed Stone of Venus, the “fallen star” of Lucifer.

Strangely enough, however, Lucifer does seem to embody the twin archetype we see over and over in world mythologies. In a way, Michael the archangel could also very well be his angelic twin, just as Metatron is said to have an angelic twin soul in the form of Sandalphon. Both of these angels’ lower selves exist in the forms of both Enoch and Elijah, both of which are intimately connect with Hermes Trismegistus. In Roman myths, we have Romulus and Remus, in Genesis, Cain and Abel, Ariman and Angra Manyu in Persia, the Ashvin Twins, or Mitra and Varuna in India; Zeus and Poseidon, Castor and Pollux, Apollo and Dionysus and Hercules and Atlas in Greece; Set-Typhon and Horus in Egypt, etc. In a way, Lucifer is simply a reflection of the Supreme Heavenly Father, who is the spiritual sun of Heaven.

As the story goes, a number of angels having remained neutral and inactive during the battle of Lucifer and the rebel angels against God and the faithful heavenly hosts, after Lucifer’s fall they were condemned by God to support this stone, which had dropped from Lucifer’s crown, hovering between Heaven and Earth until the hour of redemption of sinful mankind and the “Day of Judgement” at the end of the apocalypse. Then they brought it to Earth, and, formed into a holy vessel, it served for the dish out of which the Jews ate the Paschal lamb in Exodus 12 on Passover, and in which Joseph of Arimathea received the Saviour’s blood, and perhaps even the receptacle for the severed head of John the Baptist.

By uniting the two objects, being the kraters and with meteoritic stones fallen from heaven, it becomes obvious. We see ancient worship of meteorites in the Kaaba Stone of Mecca in Saudia Arabia, which is associated with the worship of Venus/Lucifer and Saturn/Chronos, the pyramids of Mexico, the vajra thunderbolt of Hinduism, etc. So the Grail is indeed the meteorite crater opened up by a falling object from the heavens. It may also refer to volcanic activity and magma, associated with the conflagration spoken by the ancients that is said to have destroyed Atlantis-Eden.

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Rudolf Steiner, the Austrian philosopher and esotericist famously reimagined the grail, foundation stone as a, “dodecahedron fashioned in copper in 1913 to consecrate the building called the first Goetheanum, with twelve, pentagonal (five-sided) facets and called the “dodecahedron of man.” (Bill Trusiewicz, The Foundation Stone as The Golden Triangle, The Mystic Hammer, and The Lost Word)

Bill Trusiewiscz further asks:

Firstly, we should ask: What is a foundation stone? Also called a “cornerstone,” a foundation stone is a stone ceremoniously set in place at the start of the construction of a building. This is done to initiate certain defining principles or ideas in connection with the proposed building with the intention of consecrating it for a specific purpose. It is, if you will, a “mental” building to use modern terminology, to correspond to a physical building proposed. Students of spiritual science would likely be comfortable with the idea that the “soul and spirit” foundations of the building were being laid alongside of the sense perceptible building itself.

Indeed, the Foundation Stone concept can be found all throughout the Old Testament and in the Jewish apocrypha, especially in 2 Enoch (see my paper “The Gods of Imagination: Alchemy, Magic, and the Quintessence” found in The Gnostic 6 by Andrew Phillip Smith). It is the starting point or even the “heart” in which the world and even the whole breadth of the cosmos is founded upon. It is also the Holy of Holies, in which it becomes the “cornerstone” of the Temple of Solomon, which is just another form of the Grail Temple of Parzival. Perhaps this is where the Theosophists would claim that Shamballah of Tibet would be the “heart of the earth” and the “King of the Earth” being “Sanat Kumara,” the so-called “Lord of the Flame” came from Venus! This is undoubtedly connected to Lucifer, the equivalent of Rex Mundi of the Cathars, Melek Taus of the Yezidis, Satan “the god of this world/cosmos” to St. Paul and Ialdabaoth and his legions of archons to the Gnostics. As it follows, the foundation stone is currently owned by Lucifer on his crown, since he is essentially the “prince of the world,” as the Fourth Gospel puts it, when he fell into the depths of the sub-lunar realm after the War in Heaven.

Sacred-Topography-of-Eden-and-the-Temple

In The Creation and the Garden of Eden as Models for Temple Architecture by Jeffrey M. Bradshaw, he quotes from a not-so-easily identifiable source but it is worth quoting nonetheless:

The brightness of the Holy of Holies was the light of Day One, before the visible world had been created… Those who entered the Holy of Holies entered this place of light, beyond time and matter, which was the presence of “the King of kings and Lord of lords who alone has immortality and dwells in unapproachable light.” This was the place of glory to which Jesus knew he would return after the crucifixion, “the glory which I had with thee before the world was made.” In the Gospel of Thomas, Christians are described as the new high priesthood who enter the light, and Jesus instructed his disciples to say to the guardians (the cherub guardians of Eden?) “We came from the light, the place where the light came into being on its own accord and established [itself]…

Bradshaw rightly points out that the tabernacle of Moses is an earthly attempt to recapture the Edenic state that that man once held before the fall:

Carrying this idea forward to a later epoch, Exodus 40:33 describes how Moses completed the tabernacle. The Hebrew text exactly parallels the account of how God finished creation. Genesis Rabbah comments: “It is as if, on that day [i.e., the day the tabernacle was raised in the wilderness], I actually created the world.” With this idea in mind, Hugh Nibley has famously called the temple “a scale-model of the universe.” As a complement to the view of the Creation as a model for the temple, BYU Professor Donald W. Parry has argued that the Garden of Eden can be seen as a natural “temple,” where Adam and Eve lived in God’s presence for a time, and mirroring the configuration of the heavenly temple intended as their ultimate destination.

Bradshaw concludes that the temple symbolism of Revelation also carries on this Edenic/Solomonic tradition:

Fittingly, just as the first book of the Bible, Genesis, recounts the story of Adam and Eve being cast out from the Garden, its last book, Revelation, prophesies a permanent return to Eden for the sanctified.36 In that day, the veil that separates man and the rest of fallen creation from God will be swept away, and all shall be “done in earth, as it is in heaven.”37 In the original Garden of Eden, “there was no need for a temple—because Adam and Eve enjoyed the continual presence of God”—likewise, in John’s vision “there was no temple in the Holy City, ‘for its temple is the Lord God.’”38 To reenter the Garden at that happy day is to return to the original spiritual state of immortality and innocence through forgiveness of sin, and to know the oneness that existed at the dawn of Creation, before the creative processes of division and separation began. The premortal glory of the righteous shall then be “added upon” 39 as they receive a fullness of the blessings of sanctification, “coupled with eternal glory, which glory we do not now enjoy.”

What does any of this have to do with the lore and legends of Baphomet and the Knights Templar exactly? This is a very good question that is answered thoroughly in Baphomet: The Mystery of the Temple Unveiled. The Even ha’Shettiya, also known as the “Stone of Foundation,” which currently resides within the eight-sided Dome of the Rock in Jerusalem, the Holy City and center and heart of the earth as European mapmakers charted.

This is the same rock that supposedly was the same rocky site upon which Abraham was coerced into sacrificing his own son Isaac in the sight of Jehovah, to test his faith, as well as the place where Mohammed was lifted into Heaven by the archangel Gabriel. This is also the same site that the Knights Templar resided nearby when they founded modern day Jerusalem. So the Stone of Foundation for the Jews, Muslims, and the Catholic Crusaders was in fact, the Stone of Lucifer as part of the Axis Mundi or column that unites Heaven and Earth, and even the Underworld. King David, who purchased the rock of the Even ha’Shetityya from the Jebusites as the location of the Ark of the Covenant, was not overlooked by him. This sacred object primarily served as a vehicle for communication with Jehovah/Yahweh.

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King Solomon holding the Grail Temple and Royal Scepter.

David’s son, King Solomon, a famous alchemist, similarly thought that the stone’s alchemical properties as a mediator between Heaven and Earth, used the rock as a cornerstone or foundation for his famous Temple, which would draw upon the power and spirit of YHWH. We see the Testament of Solomon depicting Sabaoth as the god of Solomon, who gives him a magical ring through the archangel Michael to build the temple through the forced help of 72 goetic demon helpers. This is Sabaoth is probably the same deity as Abraxas. (This connection is fully explored further in depth in the book.)

Perhaps the pyramids of Egypt and Mexico were constructed by similar means though the use of demonic, supernatural power. Furthermore, perhaps this is what the Knights Templar were so drawn towards—the supernatural power behind the Temple of Solomon—the same power that would one day make them so rich that they would become a threat to French and Catholic nobility. It is this power that manifest itself in the form of a head of a man or even of a cat, and eventually from the Dionysian and Azazel-like goat head.

What is most fascinating as that the Freemasonic pontif Albert Pike in Morals & Dogma seems to spur and condemn the idea that the Templars also worshiped Baphomet when he writes:

“[It is absurd to suppose that men of intellect adored a monstrous idol called Baphomet, or recognized Mahomet as an inspired prophet. Their symbolism, invented ages before, to conceal what it was dangerous to avow, was of course misunderstood by those who were not adepts, and to their enemies seemed to be pantheistic. The calf of gold, made by Aaron for the Israelites, was but one of the oxen under the laver of bronze, and the Karobim on the Propitiatory, misunderstood. The symbols of the wise always become the idols of the ignorant multitude. What the Chiefs of the Order really believed and taught, is indicated to the Adepts by the hints contained in the high Degrees of Free-Masonry, and by the symbols which only the Adepts understand.

Pike is claiming that the symbolism associated with the Templars and Freemasonry is veiled and misunderstood by the masses also reflects the idea that the alchemical Philosopher’s Stone was simply a ruse created by alchemists to confuse the masses and mask their true and secret methods and sciences to create gold or something else completely. However, this doesn’t answer the general claim that a certain Templar possessed a severed idol head and turned to it to form their own Faustian pact with the spirit of Baphomet. We can gain more clarity on this subject from Sean Martin in The Knights Templar (p. 139):

Misunderstanding is almost certainly at the root of the allegation that the Templars worshipped an idol called Baphomet. Descriptions of it varied, but it was usually described as being a life-sized head, which was said to make the land fertile (as is said of the Grail). That the Templars did possess heads is without doubt. They possessed the head of St Euphemia of Chalcedon at their preceptory in Nicosia on Cyprus, and, more curiously, a silver head shaped reliquary was found after the arrests at the Paris Temple. This bore the inscription CAPUT LVIII, and inside it were parts of a woman’s skull (who was believed to have been one of the 11,000 virgins martyred at Cologne with St Ursula). The heads may have indeed been worshiped, in the way that the Celts revered the head.

The Assassins, during their initiation ceremonies, buried the initiate up to his neck in sand, leaving only the head visible, before disinterring him. Given their simulation of Saracen torture, the Templars may also have carried out this practice. A further possibility is that Baphomet, long thought to be a mistranslation of ‘Mahomet’ (the Prophet Muhammad), could well be a corruption of the Arabic word abufihamat, which means ‘Father of Understanding’, a reference to a spiritual seeker after realization or enlightenment has taken place: ‘The Baphomet is none other than the symbol of the completed man.’44 It is therefore possible that the supposed head the Templars worshipped was actually a metaphorical head. That Hugues de Payen’s shield carried three black heads suggests that certain elements within the Order – the upper echelons perhaps – were involved with esoteric disciplines learned from the Sufis from the very beginning of the Temple’s existence.

Could these “alchemical heads” be code words for a secret knowledge held by the minds of the initiated as well as literal severed heads who supposedly “prophesied”? The Templars were also said to have in their possession, ritual skulls made out of precious metals and human bone covered in gold and silver. These skulls may have been their own deceased brethren. There are testimonies taken from the Catholic inquisitions that purport of the Templars alluding to possess metallic skulls used in Templar ceremonies, especially in the legend of The Necromantic Skull Of Sidon.

Skulls tend to be used in ancestor worship and also happen to be the premiere emblem of Mexican commemoration of the Dia de los Muertos (“Day of the Dead” being a pre-Colombian tradition of ancestor worship and colonial Catholicism) and demonic deity of the drug cartels, Santa Muerte, a mixture of the Virgin Mary (who, herself is the Catholic version of Astarte and Ishtar/Lilith) and the Aztec god of death Mictlantecuhtli. The Yale Masonic secret society of the “Skull & Bones,” a Satanic club of which a string of U.S. Presidents belong to (John Kerry, the Bush family, etc.) via secret oaths and initiation rites into diabolism similar to the ones found in Templar Baphometic rites. These “Bonesmen” have their origins in the so-called “Bavarian Illuminati” who themselves come from the Jesuits, whose saints are often depicted next to skulls or holding skulls. There are paintings depicting Mary Magdalene holding a skull as well.

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The famous skull and crossbones motif normally associated with pirates is often said to have originated with this skull from Sidon, but it was probably much older. This haunting motif, which we today associate with poison, was most likely a symbol related to the earlier alchemical rites of the Templar Knights. During these early rites, skulls were used representing “Caput Mortumm” or “Dead Head,” which refers to a stage in alchemy preceding creation of the “Philosophers Stone,” which is the Great Work of the alchemists, equated with spiritualized gold. This is the stage of “Nigredo” or the “blackening” in Hades/Hell. The Gnostic-Hermetist Zosimos depicts this stage in the most extreme and gruesome imagery in his alchemical work Visions.

The most important skull or head used in the rites of the Knights Templar was known within the Order as Baphomet. This most sacred of heads, which many of the Knights alluded to during their depositions preceding their French trial, may have been that of John the Baptist, whose head was acquired by the Templar’s as part of treasure they looted from Constantinople during the Fourth Crusade in the 11th century. Even stranger is the fact that this Baphomet skull could also be related to the head of Simon Magus! Be sure to check out our book for more details on all of this.

However, the idea that the Templars revered Baphomet in its Gnosticized form, seems to be a later additional detail that emerges during the French Revolution and later emphasized with the likes of Purgstall, Eliphas Levi, Aleister Crowley, etc. Whatever the case may be, it seems as though the Templar treasure is somehow tied with the symbolism of the head, the mind, as well as the Holy Grail cup which is associated with drinking the wisdom of various Hermetic and Gnostic deities and alchemists like Zosimos, as we explain in the book. Indeed, even the Holy Grail/Fisher King legends themselves have strong associations with Gnosticism, and it is this heresy that the Orthodoxy greatly desired to have stamped out of existence and absorbed into their own “universal” collective religion.

(In Part 2, we will re-examine the infamous Medieval legends of Faustus and Simon the Magician and his consort, Helena/Sophia and how it all relates to the Holy Grail legends.)

The Stranger’s Battle Cry: Reloaded

(This article was also published on the former Palm Tree Garden, under the same alias as “AeonEye”.)

In the first installment of my article, “The Stranger’s Battle Cry,” I explored in great detail one particular excerpt from The Second Treatise of the Great Seth, in which Christ himself is seen as both a revealer of salvific knowledge to the spiritual regents that are the Gnostics, and a judge of the self-professed and false “Christians” who would take the tragedy of Jesus’ death on Calvary and resurrection as a wholly carnal and thus erroneous article of faith. In so doing, they would assert their anti-Gnostic attitudes, and their theocratic dominion over the keepers of the sacred mysteries and knowledge deemed unfit to evangelize to the profane and uninitiated. It is they who despised the Gnostics as heretics. The Gnostics considered themselves the true Christians, the custodians and guardians of a special knowledge and insight into what they believed to be the true message behind Christ’s ministry. In this installment, I will explore the message of the Treat. Seth. and other mysteries that were brought up previously in brief, but will explore and extrapolate even further.

The Gnostic religion itself had become its own distinct theological movement, almost independently of the narrow Christian notion of a “heresy”, by its adoption of Platonic dualism. By embracing Greek philosophy, it introduced numerous doctrinal variations to Christianity that would also bear fruit as vastly different to traditional Christianity (which would prove to fuel the fire against them as the authors of “Satanic”, iconoclast heresies). And, Gnosticism easily adapted Christian language and concepts into its rich mix of Greek and Oriental thought, as Gnostic language is inherently “soteriological” that is, it is distinctly mystical and poetic in its juxtaposition of paradoxes and emphasis on the transcendental. R. Mcl. Wilson writes in Gnostic Origins:

…the discovery of the Gnostic library at Nag Hammadi in 1945 has made it clear that the movement with which we are dealing was something much wider than a Christian heresy.” Later on, the author reiterates his point and introduces some new ones, “That we have to deal with something much wider than a Christian heresy is plainly evident, but that prior to the impact of Christianity upon the Hellenistic world there existed a regular Gnostic movement has not yet been conclusively shown. It is indeed possible, but as yet our available resources take us back only thus far and no further. The presence in pre-Christian times of elements which were later to be incorporated in the Gnostic theories is not in question, but it would seem more appropriate to classify these elements as pre-Gnostic, rather than as Gnostic in the proper sense.(208)

The tenuous claim that Gnosticism was a pre-Christian religious phenomenon is at the very least debatable. There are certain claims that Gnosticism developed out of a cauldron of a pre-Christian Jewish milieu by a few scholars as a sort of Jewish heresy instead of Christian one. Yet, even this explanation has problems. Many point to the Apocalypse of Adam being incontrovertible proof for such a claim. A more precise dating would point to the first or more conservatively, the second century, only to be later revised in a Gnostic lens. While there are certainly pre-Christian elements from the ancient world that the Gnostics would use in their religion, the claim as a pre-Christian movement remains inconclusive and prematurely presumed as much. Gnosticism can be defined quite easily and it really is not pre-Christian, except for the terminologies and a few key Platonic concepts. Why is it not pre-Christian? Because, it is essentially the original Christianity. (For a more in-depth exploration of this topic see Edwin M. Yamauchi’s scholarship and David Brakke’s The Gnostics.)

In the wild collage of Gnostic mythology, much of it is focused on the inherent harsh insanity and absurdity interwoven into the cosmos. The main crux behind the message from these spiritual sojourners is that the perception that man does not belong to the misbegotten world of forms and appearances, lacking in autonomy and permanence. The world is often equated with a decaying corpse or garment that must be discarded. (Gospel of Thomas: Jesus said, “Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world.” Logion 56). Man is a creature belonging to another realm of a higher divine fire, temporarily entombed in the gloom of corporeal being. This kind of religiosity was reflective of the inherent nihilistic and negative evaluation of the cosmos and human existence contrasted with the yearning for a spiritual reality. Gnosis begins as recognition of the soul’s “dire straits” of its predicament and the “escape route” from the fetters of dark matter and into the original unity of light. It is in essence, anti-cosmic mysticism. In order for this to occur, pistis (faith) and praxis (action), must both be utilized to cultivate an in-dwelling knowledge as a platform for salvation. This cultivation of knowledge is achieved through an interior and unknown dimension which reveals a fundamental and supreme aspect of the self, impervious to the limitations of time and space nestled within the spiritual seed. This realization is likened to a luminous lamp, dispelling the darkness of ignorance and unconsciousness. It is not simply a redemptive work, but one of illumination.

Allogenes echoes this sentiment:

There was within me a stillness of silence, and I heard the Blessedness whereby I knew my real self…..And I turned to myself and saw the Light that surrounded me and the Good that was in me, I became divine.

This realization results in a recollection or, anamnesis embodied in self-knowledge which is based on a drive for self-exploration of the furthest recesses of the soul and the world. Gnosis is not an end-point or purposeful result but an on-going process, an inner-alchemical change from the darkness within into pnuematic gold of spiritual rebirth or resurrection—a growth into releasing the manacles of the world. The spiritual essence is in itself anti-matter. This allows one to ascend to a higher understanding of reality, hence “eternal life,” of immortality. Without this knowledge, the soul is fallen in its own delusions of vanity and worldly cares, steeped within the dark abyss which is opposed to the Supreme Goodness of the One. The Hypostasis of the Archons proclaims an existential error that is innate in the human condition:

 Moreover, they threw mankind into great distraction and into a life of toil, so that their mankind might be occupied by worldly affairs, and might not have the opportunity of being devoted to the holy spirit.

So powerful is this “muck of matter” that even if the Soul merely glances in its direction, it is able to seize it, pull it down and drown it in the quicksand of its bottomless darkness. The ordinary human existence without self-knowledge is, at worst, spiritual death. In this state where mankind is unknowing of his predicament as the “walking dead”, the unconscious slaves to the hierarchical fallen psychic powers that hold secret domination over the lower souls of the human race. These chaotic demonic powers of the stars, the lords of fate surround the universe on all sides. The over-all multi-layered universe contains various concentric spheres, occupied by the authorities, archons, angels and demons which leave no space or gap unoccupied so that there is a slight crack to escape the tyranny of the rulers.

In classical Gnostic mythology, the creator of the world was by in large regarded as a Satanic figure. This is clear from his depiction in his outer appearance (a lion-faced serpent), from the “psychic” nature attributed to him and, above all, from the stories about his actions against spiritual humanity (although he isn’t always successful in this regard). The transgressive reading of the Old Testament (the entire Biblical Canon, really) was used to illustrate this point by transforming it into a tale of nightmarish horror and tragedy. The traditional account supposedly given of the God of Israel is incomplete, for he is not the just and protective Lawgiver of Abraham, but in actuality, an irrational and even malevolent agent to whom cosmic evil may be attributed while opposed to spiritual virtue.  A couple examples of this become rather apparent when the Old Testament itself does not depict a God who is wholly good, but in fact has evil spirits at his command and wreaks terrible havoc on his enemies. (1 Kings 22.22). The material world that he put together isn’t peaches either. At the legal God’s express command, the world is a place of thorns and thistle, pain and death. (Genesis. 3.14-19)

This focus on mitigated dualism—the struggle between spirit and matter, mainly served to explain evil and error in the world and cosmos at large by tracing it back to an accident and fracturing in the divine realm. The supreme deity remains absolved of any complicity in the creation of a deeply imperfect world; the folly of subsidiary deities or emanations are, by and large, ultimately responsible. These subsidiary emanations are, in and of themselves, less hostile forces than tragic and sympathetic characters in this unfolding cosmic drama. This tragic story of the disturbance and fall of the divine realm into the abyss of matter profoundly impacts the pathos of mankind in all its metaphysical, epistemological and psychological sophistication and complexity. Not only is there an inherent struggle or duality inherent in the cosmos, but to make matters even more complicated, this tense dynamic also exists within the soul. The spiritual seed’s dimension is divine by default.

In Excerpta ex Theodutus, this “breath of spirit” is likened to the “marrow” of the soul, the principle that brings life to the body:

So Wisdom first put forth a spiritual seed which was in Adam that it might be “the bone,” the reasonable and heavenly soul which is not empty but full of spiritual marrow.

In the same paragraph, there also exists a “hylic” stain within the psychic soul, that contains the divine breath:

This is called a “tare” which grows up with the soul, the good seed, and is also a seed of the devil, since it is consubstantial with him, and a “snake” and a “biter of the heel” and a “robber” attacking the head of a king.

This devilish seed is made of the same substance that is of the Devil, which according to Irenaeus in Against Heresies, was made from grief of Wisdom:

They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the source of their existence.

This “tare” or appendage of evil spirits are attached the psychic soul. This semi-spiritual organ places man in-between daily, mundane life and transcendent layers of reality. It is also the means that enchains the spirit to the lower-world, providing a battlefield on which wars, rivalries and struggles are fought out by the Devil and his legion of demonic powers as well as the holy angels of God. Demons penetrate and claim dominion over the soul, lacerating it with passions in which they make a haven for confusion, fear and terror. The soul according to the Tripartate Tractate is “double-natured”, inclined to do good but fighting the urges of the material that is by default designed to “sin”.

This is repeated in the Exegesis of the Soul:

Indeed, it is in order that he might know who is worthy of salvation that God examines the inward parts and searches the bottom of the heart. For no one is worthy of salvation who still loves the place of deception.

Elsewhere in the same text, it describes how the soul that descends into a body falls into the clutches of the “wanton creatures” that “passed her from one to another” and continued to “defile her”. The soul in this state is akin to a “whore” and a “prostitute” to the rulers who gang-bang the souls of the living within the deficient cosmos and the world.

Hans Jonas in The Gnostic Religion, goes even further to illustrate this point:

Each man, so the text explains, is from birth possessed by his demon, which only the mystical power of prayer can expel after the extinction of all passions. In this voided state the soul unites with the spirit as bride with bridegroom. The soul which does not thus receive Christ remains “demonic” and becomes the habitation of “the serpents.

Again, Jonas continues in the same paragraph:

This is the basic condition of human insufficiency. “What is God? unchanging good; what is man? Unchanging evil” (Stob. Ecl. I. 277. 17). Abandoned to the demonic whirl of its own passions, the godless soul cries, “I burn, I blaze . . . I am consumed, wretch that I am, by the evils that possess me” (CM. X. 20). Even the opposite experience of spiritual freedom is one of receptivity rather than activity: “the spiritual part of the soul is immune against enslavement by the demons and is fit to receive God into itself” (CM. XV. 15). (282)

In the Corpus Hermeticum XI, it asserts that the universe is completely evil—so evil, in fact, that it is impossible for God to dwell within it. According to that text, both man and the cosmos are completely evil:

Mind conceives every mental product: both the good, when mind receives seeds from god, as well as the contrary kind, when the seeds come from some demonic being. {Unless it is illuminated by god,} no part of the cosmos is without a demon that steals into the mind to sow the seed of its own energy, and what has been sown the mind conceives – adulteries, murders, assaults on one’s father, acts of sacrilege and irreverence, suicides by hanging or falling from a cliff, and all other such works of demons.

Not exactly the most popular message, especially in the contemporary, secular world. It is this unregenerate, natural state of the soul which by the grace of God can only be changed through the indwelling of the Son, sanctifying the dark, stony heart in gleaming regenerative light. Yet, how can embodied soul be in the “exile” of shadowy alienation from the Absolute, find their true selves and return “home”? The “way to return home” means that there is a distinct realization the soul is indeed exiled, experiencing a sort of “poverty” or “lack” of the world, longing to possess that which is “lost”, that is the fullness of being. Contemplation that begins at a “soul-deep” level is key in grasping the soul’s ambivalent predicament. The true story begins at the heights above all heights, at the most primordial of origins.

The Supreme God is named as the ground and space behind all spiritual being, the fountainhead of its heavenly, immortal family tree. Because of its immeasurable and unfathomable depths, it is given several names such as the eternal “silence,” “the broadest depth,” “before the beginning,” etc. In Kabbalistic terms, this non-existent God exists in pure potentiality within a hidden ineffability called Ein Sof (“limitless”). This unnamable deity generates “aeons” or “eternals” in cascading successive waves of a divine family tree (similar to the Kabbalistic Tree of Life and the sefiroths as a bridge between the finite and infinite realms). In a sense, these aeons are different attributes of God, forming hermaphroditic pairs of male and female god-forms (syzygies) until there are 30 in all which comprise the divine realm, the Pleroma. They are often depicted as bright luminous beings which mirror the lower forms of human bodies in a much more glorified expression, beyond normal mortal comprehension.

All of these successive aeons long for their ultimate progenitor. The further away the aeon is from the origin, the weaker it becomes. The outpouring and overflowing light descends from density to density in a process of emanation in the sense that each succeeding lower order of reality is not a full manifestation of what preceded it. Instead, the process is rather like a chain of progressively diluted projections of divine spirit—think of the way one feels less and less heat the further one steps away from a fire. The last of these aeons, called Sophia (“Wisdom”), boldly ascends towards the supreme deity in an attempt to comprehend it in a misguided but well-intentioned folly, but fails miserably and consequently suffers for undertaking such a daunting task. Hell paved with good intentions?

Due to Sophia’s hysterical distress, the origins of human suffering arise from her inability to know what is unknowable, and she gives birth to an amorphous substance that crystallizes into an independent entity, the Demiurge, who is described in various sources as the fearsome leontomorphic deity Ialdabaoth which have various meanings, but a popular one would be, “the child of chaos” and even “Lord of Hosts.” He is wholly a product of emotion, which is, in modern occult parlance, an “astral” substance. In another variation of this myth, Sophia becomes haughty in her confidence and emulates the creative power of the Great Invisible Spirit—an act which catapults into divine disaster. Sophia’s mistake was mainly that she copulated (or masturbated) without her mate and the consent of the Holy Spirit. She, in essence, imitated the Father who generated the first aeonic couple. The Apocryphon of John indicates:

Our sister Wisdom, however, by virtue of her nature as an aeon, conceived an idea on her own; and through the thought of the Spirit and the first knowledge she desired to make manifest an image from herself, although the Spirit had not allowed her this nor permitted it, nor had her marriage partner, the male virginal spirit, agreed to it.

The result of her attempt at self-generation was an impregnation, and the birth of her blind, bastardly, golem child of chaos. When Sophia realizes her mistake and makes a face-palm at the sight of the deformity of her offspring, she starts to wail in hysterics at the ghastly sight of her aborted child. In her devastation, she relegates him to the abyss far from the true heavens where she can wean him from his innately corrupt nature, but to no avail; he matures into a lion-faced monstrosity, demanding constant worship and attention. Her frustration soon turns into suffering which eventually actualizes prototypes of human emotions—the “passions”—such as fear, grief, and anger, crystallized into the elements of cosmic matter, which in Platonic understanding was completely passive and receptive to the ideal—“a space of the possible,” or a reflections of the light as imperfect copies of the true reality. The very fabric of the cosmos is shaped by the tears of Sophia. Matter in this sense was ultimately seen as having no real substance, but is given the appearance or illusion of reality by the spiritual reflected in it, much as the prisoners enchained in Plato’s Cave view the shadowy reflections, brought on by the burning embers of torches set aflame behind them, as the only familiar reality they know. Platonists failed to account for the origin of the primal matter where the Demiurge creates the universe, so many Gnostic groups attempted to “fill in” the gaps of their pre-cosmic story.

The Demiurge himself is by in large ignorant of a higher spiritual reality (i.e. the Platonic realm of forms and ideals) and impulsively creates the “kenomic” or the empty, lower, visible universe out of his mommy’s passions,  modeling it after a dim reflection of the aeons of light that he sees reflected in the element of the dark waters of chaos. Irenaeus reiterates this point in Against Heresies:

The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.

The Apocryphon of John indicates that Ialdabaoth fills up his fiery realm of chaos by mating and copulating with Madness—in a grotesque imitation of the Unknowable God and Forethought in the original union which sprouted the divine order of the Aeons. This unholy union results in the “begetting” of the authorities of the rebellious angels:

that are under him along with the twelve angels, and each of them as an aeon, after the pattern of the incorruptible ones.

These twelve angels or rulers are divided in so that seven rule the numbers in heaven and the five remaining angels preside over the fathomless abyss and the chaos of the underworld. It is also said that Ialdabaoth was blind and insane; an incompetent pretender who is moved by the impulses of his irrational soul and only capable of producing deceptive semblances or a simulacrum of the ideal forms.

In the exegetic text On the Origin of the World, it is this substance, which is referred to as a “shadow” or “darkness” outside of the eternal realm, “deriving from the aforementioned Pistis,” from which the gods and angels of men, and their slaves (mankind), originated. In a way, the Demiurge acts as a cosmic alchemist, forming a type of order out of chaos, however flawed that “order” might have been. The creation of the universe from matter—itself the product of divine suffering—ensures that human experience is infused with suffering. Sophia, in this respect, is also seen as a proto-demiurgical figure, providing the means and materials for the cosmic artisan to build the vast prison that is the cosmos. Although the substance of the material cosmos itself harbors pain and corruption, contrasting itself with the goodness and perfection beyond, it is still fundamentally patterned after the beautiful astronomical system of the upper world of light, mirroring a higher beauty. In a twisted way, this mirrors the magical words contained in The Emerald Tablet of Hermes Trismegistus:

That which is Below corresponds to that which is Above, and that which is Above, corresponds to that which is Below, to accomplish the miracles of the One Thing.

This also goes for the human body which is shaped out of the reflection of the divine-lightened figure of the immortal androgynous man (the Adam Kadamon in Kabbalistic terms). The significance of this story is that the origins of human pathos, a subject that is often of intense focus in Gnostic literature, is not one of divine agency or intention, but one of divine suffering resulting from Sophia’s hubristic but noble intellectual curiosity and profound love for the primal origins. Her son’s unconscious creative impulse to imitate the perfection of the higher aeons is another set-back in eternity. The emergence of worldly evil arises from a “deficiency” (a word often used by Irenaeus to describe the Gnostic reference to the disorderly realm of this world) from Sophia’s descent into hysteria and chaos. It’s as if the cosmos were a warped Alice in Wonderland with “Wonderland” being the fractured mirror world of the Aeons.

In Against Heresies, Irenaeus reports:

They claim that the duodekad, in connection with which the mystery of the passion of the defect occurred, and from which passion (they maintain) the visible world has been made, is clearly and manifestly to be found everywhere. (Against Heresies 1.24.3)

To Irenaeus, the notion of the Lord God being an accidental by-product due to the folly of a female divinity was the epitome of lunacy and blasphemy. Imagine the look on his face when the Gnostics would declare themselves as being superior to the creator god! As mentioned earlier, Sophia was also seen as a proto-demiurgical figure who “gives birth” to not only the satanized-form of the Demuirge (who eventually becomes synonymous with Jehovah of the Old Testament thanks to his boastful arrogant proclamation of being the only god in existence) we see in Gnostic mythology the metaphysical goo that binds multi-verse in its stark inglorious and paradoxical beauty.

Her passionate lust to create without the consent of the upper regions sets a very interesting precedent. In the Second Treastise of the Great Seth, Sophia is described as a lustful Prunikos (“harlot” or “whore”):

For those who were in the world had been prepared by the will of our sister Sophia – she who is a whore – because of the innocence which has not been uttered. And she did not ask anything from the All, nor from the greatness of the Assembly, nor from the Pleroma. Since she was first, she came forth to prepare monads and places for the Son of Light and the fellow workers which she took from the elements below to build bodily dwellings from them.

Karen L. King in “Images of the Feminine in Gnosticism” elucidates on the figure of Sophia as the “Holy Harlot.” King spells out the etymology behind the word “Prunikos” as a lewd, impulsive person or untamed nymphomaniac. This would fit rather well with some of Sophia’s capricious actions mentioned throughout various Nag Hammadi tractates. Throughout her book, King stresses the sexual and carnal symbolism inherent in Gnostic myth. John Douglas Turner, in “Sethian Gnosticism and the Platonic Tradition”, finishes this tale of divine drama:

In deep grief and sorrow over her error, Sophia begins part two of the drama by offering a prayer of repentance to the divine realm whose order she had unintentionally violated. Her prayer receives a positive response, but it is clear that her former status can only be restored once the deficiency in her creative activity has been corrected; until then, she must be content only to be elevated to the “Ninth,” above the realm of the Archon she brought into being, but not yet to the divine realm. (74)

As a result from this “mistake”, the material cosmos, though a dim production and reflection of the divine, is the furthest removed from God as a lower level of reality. Immersed in the chaos of passive matter, the pneumatic element sown by Sophia into the powers of the Demiurge, finds itself in an alien environment, as a Stranger, exiled and wingless, whose true home is elsewhere. The creation of the material world “happens” as a consequence of a fall, accident or a rebellion. The stark beauty of nature is purely because of the Spirit that flows through it and the Logos that organizes it. Otherwise the material strata is “dead.” It is a illusory shadow and has no existence of its own. It is the strata in which actual existence reflects. When Sophia fell, her distress polarized her and her tears solidified into a chaotic, unorganized mess and the origins of the Gnostic disdain for the cosmos. It is safe to say that any admiration the Gnostics had for nature, particularly the Christian-Gnostic teacher and theologian Valentinus, was that the true beauty rested in the Spirit and Word which reflected in the material strata, not the material strata itself.

Sophia’s “sin” like Lucifer in the War in Heaven, was one of pride and unregulated desire or lust to bolster herself into and above the infinite depths of the Unknowable One without proper understanding, assistance or initiation. She had a glimpse of something better than she was able to imagine, and she wanted it for herself.  Philosophy in itself has an inkling of something greater, an ultimate reality perhaps, but cannot in itself properly perceive it without a proper revelation. Error is thus given form, which had been better it not come into being. Yet, when these errors do arise, the ultimate reality orders everything at will to bring good out of evil. Philosophy can be refined and purified, and all the disorder will ultimately be transmuted into universal harmony. To the Gnostics, this was done accomplished by the redemptive work done by the Cross of Light.

Everything that unfolds from this tragic event needs to be reversed so that the original state can be restored. Yet, there exists a hidden plan for the restoration involving a “panspermia” or “seeding” humanity with a flash of divine light, the pneumatic “germ”, which by default places mankind superior over the craftsman of the material world. Overcoming this disabled condition requires nothing less than the soul’s experiential goal of self-transcendence through transformative philosophy and the intervention of a higher being.

This dramatic incident triggers a plan of action from the higher-forms to send down their emissary, a sort of divine superman. Mission Target: To crucify the world! (The Gospel of Phillip) The Savior Aeon in same text of the Treat. Seth asserts:

And I subjected all their powers. For as I came downward, no one saw me. For I was altering my shapes, changing from form to form. And therefore, when I was at their gates, I assumed their likeness. For I passed them by quietly, and I was viewing the places, and I was not afraid nor ashamed, for I was undefiled. And I was speaking with them, mingling with them through those who are mine, and trampling on those who are harsh to them with zeal, and quenching the flame. And I was doing all these things because of my desire to accomplish what I desired by the will of the Father above.

In essence, the immortal Illuminator or Revealer (Christ and Seth are also interchangeable names for this savior) descended to the lower worlds to shape-shift his likeness into that of one of the bizarrely frightening, bestial forms of the Archons (the successive wicked progeny of the Demiurge), in order escape their notice and subvert their stupefying power over the Pneumatic elect through spiritual amnesia. This shape-shifting theme is also repeats in other texts of the Nag Hammadi which I won’t list all in its entirety. Christ is nearly equated to a trickster deity, yet his devious actions aren’t instigated against mankind, but rather against the “rulers and principalities”, the jealous powers of the cosmos (often referred to as a “laughing stock” in the Treat. Seth along with many of the familiar Patriarchs of the Old Testament). On the Origin of the World echoes this sentiment:

Thus did the world come to exist in distraction, in ignorance, and in a stupor. They all erred, until the appearance of the true man.

The Savior, who is likened to the image or revelation of the Father, is generated from the harmony and joy of the higher aeons as their “fruit.” The Savior’s revelation in the eyes of the recipient exposes the false pretenders who in their true forms are terrible theriomorphic beasts who exercise control over the visible world of time and space. They are the implacable tyrants and and controllers of all aspects of human existence. It is the Savior who sets up the final deliverance of the human race from their yoke. Through the defeat of the archons, Christ’s descent into the upper and lower astral realms of the “shadows” would spell the fate of the souls of “fruit-bearing trees” (as mentioned in the Apocalypse of Adam) in their redemption from their former state as “creatures of the dead earth,” under the authority of the Archon of Death. Moreover in On the Origin of the World, the worldly visible church is itself likened to “the modeled forms of perdition,” since matter is in itself perishable and illusory due to the intermixing of the seed of the pneumatic (“light”) and the psychic and hylic (“darkness”) substances.

Furthermore, the same text explains how the descending Logos shakes the thralldom of the satanic rulers of fate:

Now the Word that is superior to all beings was sent for this purpose alone: that he might proclaim the unknown. He said, “There is nothing hidden that is not apparent, and what has not been recognized will be recognized.” And these were sent to make known what is hidden, and the seven authorities of chaos and their impiety. And thus they were condemned to death. So when all the perfect appeared in the forms modeled by the rulers, and when they revealed the incomparable truth, they put to shame all the wisdom of the gods. And their fate was found to be a condemnation. And their force dried up. Their lordship was dissolved. Their forethought became emptiness, along with their glory.

We see the same sentiment expressed in The Sophia of Jesus Christ:

I have struck off the chains…I have broken down the doors of the pitiless and humiliated them…I have revealed to you the name of the Perfect and the whole desire of the mother of the angels. I came to reveal to you that which exists since the beginning. I came because of the pride of the archigenitor and his angels, who say, ‘We are gods!’ to condemn them by revealing to everyone the God who is above the universe. Trample under foot their sepulchers! Let their yoke be broken, that mine may be exalted.

The Second Treatise of the Great Seth:

For the Archon was a laughingstock because he said, “I am God, and there is none greater than I. I alone am the Father, the Lord, and there is no other beside me. I am a jealous God, who brings the sins of the fathers upon the children for three and four generations.” As if he had become stronger than I and my brothers! But we are innocent with respect to him, in that we have not sinned, since we mastered his teaching. Thus he was in an empty glory. And he does not agree with our Father. And thus through our fellowship we grasped his teaching, since he was vain in an empty glory. And he does not agree with our Father, for he was a laughingstock and judgment and false prophecy.

And in the Triorphic Protennoia:

I am their Father, and I shall tell you a mystery, ineffable and indivulgeable by any mouth: Every bond I loosed from you, and the chains of the demons of the underworld I broke, these things which are bound on my members, restraining them. And the high walls of darkness I overthrew, and the secure gates of those pitiless ones I broke, and I smashed their bars. And the evil force, and the one who beats you, and the one who hinders you, and the tyrant, and the adversary, and the one who is King, and the present enemy, indeed all these I explained to those who are mine, who are the Sons of the Light, in order that they might nullify them all, and be saved from all those bonds, and enter into the place where they were at first.

In the Hypostasis in the Archons it also asserts:

He said to me, “Until the moment when the true man, within a modeled form, reveals the existence of the spirit of truth, which the father has sent. Then he will teach them about everything, and he will anoint them with the unction of life eternal, given him from the undominated generation. Then they will be freed of blind thought, and they will trample underfoot death, which is of the authorities, and they will ascend into the limitless light where this sown element belongs.

Even more so is the similar Gnostic sentiment echoed in St. Paul’s words in 1 Corinthians 2:7-8:

But we speak the wisdom of God in a mystery, even the hidden wisdom (Sophia), which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

The notion that the gods of men were in actuality malefic imposters of darkness was a unique one to the Gnostic religion and one that no doubt infuriated many pagans. The god’s insistence that they assert to be the first beings in existence was a claim that the author of On the Origin of the World refuted outright. Why was this? This was because there is indeed a higher, spiritual hyperspace above their normal vision, placed in the Empyrean. It is this world that the Gnostics lay claim to as the “Seed of Seth” or the “Gnostic Race” that spring forward in a cry for battle for the Word and against the demons of forgetfulness with gleaming swords of light. It is they that will eventually “withdraw” to their true spiritual roots. Similarly, those belonging to the realm of darkness will be thrown to the abyss and “dissolved”.  No longer is the light (spirit) thrown and intermingled in the flux of dark matter. It is this apocalyptic notion that is purely alchemical in its symbolism where the good and spiritual is separated from the corrupt and perishable. The Apocryphon of John indicates that it is the Gnostic Race that that have devoted themselves exclusively to Incorruptibility “without anger, or envy, or  fear, or desire, or insobriety.”

Sophia in Sethian and Valentinian cosmology is responsible for the divine catastrophe. She also birthed the Demiurge. Yet, the fall and redemption of Sophia is an allegory for the fall and redemption of each individual. Mankind is violently thrown into and held in captivity by the lower powers in the darkest pit of ignorance and death. Gnosis is a recital of redemption. The knowledge and internalization of this story already signals a reversal of bonds of fate. It is this knowledge that sets mankind above the cosmic prison and set limitations, giving a radical sense of freedom and liberty that is completely “acosmic”. The ascent is integral to the Gnostic worldview. Cosmology as a history of an imprisonment, and the divine descent as a fissure in the prison wall, point toward a need to escape. The Illuminator arrives to awaken the scattered lights frozen in the dark. These spiritual seed contains the “blueprint”, of the image of God. To be “born again” is to transform into this glorious image of the solitary light, transcending beyond the cold and ruthless machinery of cosmic fate. This was the spiritual password used to transcend into the next world. In order to transform to this “perfected” state, one must live a life of righteous piety emulated Jesus’ example in the Gospels. Although the sojourn to the spirit is full of tension, pain and confrontation—an inner alchemy—it is indeed what separates the darkness from the light. This mystical union of the soul (symbolized by the fallen Sophia) transcends the sharp duality of the cosmos, the subject and object, the knower and known; it is the escalation of spirit in the unity of the One.

For those who have toiled in the devastation of the abyss of existence on the path to the light of self-knowledge, like Sophia, and have risen to understand her message, it is she and her consort who descended to the depths of hell where the archons and demons dwell who were eventually swallowed and trampled in order to triumphantly rise again. In the union between Christ and Sophia, the masculine and feminine, the higher and the lower, an androgynous union is formed within the “bridal chamber”, the “bedroom” of the One. United, they seek to console the spirits of heaviness, the lost, the broken and the lamenting, to be released from their bondage and transcend the duality within and inherent to the cosmos, and to glimpse into, and take part of, the dynamics of the One. They wage a secret war against the demonic rulers who seek eternal enslavement, inviting fear and misery. It is both aeons that invite us to examine ourselves, to take part and bite into the sweet flowing juices of the fruits of the tree of life.

The Second Treatise of the Great Seth closes with this:

Now these things I have presented to you – I am Jesus Christ, the Son of Man, who is exalted above the heavens – O perfect and incorruptible ones, because of the incorruptible and perfect mystery and the ineffable one. But they think that we decreed them before the foundation of the world, in order that, when we emerge from the places of the world, we may present there the symbols of incorruption from the spiritual union unto knowledge. You do not know it, because the fleshly cloud overshadows you. But I alone am the friend of Sophia. I have been in the bosom of the father from the beginning, in the place of the sons of the truth, and the Greatness. Rest then with me, my fellow spirits and my brothers, forever.

Gnosis Alive!

“For he who has not known himself has known nothing, but he who has known himself has at the same time achieved knowledge about the depth of the all.” – Book of Thomas the Contender.

“Abandon the search for God and the creation and other matters of a similar sort. Look for him by taking yourself as the starting point. Learn who it is within you that makes everything his own and says ‘My god, my mind, my thought, my soul, my body.’ Learn the sources of sorrow, joy, love, hate. Learn how it happens that one watches without willing, rests without willing, loves without willing. If you carefully investigate these matters you will find him within yourself.” (Hippolytus, Refutation of All Heresies, 8.15.1f.)

“Then lights, which are the means of Gnosis were given him, and he was given authority over all the secrets, so that he might distribute them to those who had striven.”  – The Book of the Gnosis of Light.

Alright, I goofed up as my last entry wasn’t exactly my best. It was more of a gusty, spontaneous reaction against the collective irrational reaction over the recent court verdict. But forget about current events that have no bearing on our lives for a moment and let’s get back to the reason why I created this blog in the first place, shall we?

Knowledge. 

Knowledge in the ancient world was hotly debated, received and processed in different contexts. To Socrates, the most essential duty to one’s self was self-knowledge. This was brought out through radical inquiry, or the “Socratic method” that is a staple practice in practically every law school. The ancient oracle of Apollo, at Delphi, had the aphorism of “KNOW THYSELF” inscribed above the gateway. This axiom sounds deceptively simple, yet when faced with all the implications, it becomes a complex and difficult en-devour to internalize into inner-truths. Without this knowing, we are left wallowing, half-buried in our own ignorance, mistaking our thoughts and subjective consciousness as an objective and absolute truth. It is this self-deception the ancient philosophers reviled and helped dispel by honest interaction and dialogue.  The only correct starting point for true knowledge is to admit one’s own ignorance: “The only thing I know is that I don’t know.” By starting at this point, a more honest position of limitations is acknowledged and appreciated in efforts to avoid whatever exceeds those boundaries.

Socrates’ student Plato defined knowledge or “epistemology” as deep metaphysical truth or an innate quality belonging to the immortal soul belonging to the “world of ideas”. When something is learned, it is in actuality “recalled” also known as “anamnesis”. This type of knowledge is certain and mere opinion or belief which is subject the impermanent world of appearances and sensation. Belief that happens to be true because of sheer luck does not qualify as knowledge. It is more often than not that beliefs are lacking in truth and a held in the bondage of falsehood. Knowledge was seen as a kind of “food for the soul”, the fuel towards even deeper shades of gnosis. Each time a person incarnates, this innate knowledge is forgotten at the shock of birth. Both Socrates and Plato saw themselves more as midwives rather than teachers since knowledge was already present deep within the soul’s pneuma (Greek for “spirit”) of the student, aiding along the innate knowledge to be given birth. Plato defines knowledge in this manner:

“This knowledge is not something that can be put into words like other sciences; but after long-continued intercourse between teacher and pupil, in joint pursuit of the subject, suddenly, like light flashing forth when a fire is kindled, it is born in the soul and straightway nourishes itself.” Seventh Letter, §341c.

For Plato philosophical understanding was something very similar to seeing, though a seeing not with the physical eye but with the soul. This soul or “Nous”, or the higher mind, (the “mind’s eye” or “third eye”) becomes the seat of the intellectual cultivation of truth. This reflection of the Divine Mind contained within the immortal soul or nous becomes the beholder of reality. Truth is seen as the essential means to reveal meaning and the purpose of life. It is also seen as the means to dispel falsehood and delusion. Searching for truth by the means of the intellect or the physical body will almost always inevitably lead to impasse and disappointment due to the fact the human creature is limited to the five senses of the physical world. True knowledge, however, is not inhibited by the level of corruption and death since it has an eternal character that is active, real and living. It must be an objective, substantial reality uninhibited by deception rather than a vague, abstract idea. Nietzsche, on the other hand would come along and repudiate the very idea of an “objective truth”, maintaining that the truth was entirely subjective to one’s own delusions. This view is in a way self-defeating.

Without seeing first-hand, the burning embers of truth, man is relegated to become troglodytes within Plato’s Cave. These troglodytes live unexamined lives and are self-enslaved by chosen ignorance or myopia by mistaking the shadows and darkness as objective reality due to the fiery embers (representing truth) behind them in which they are unable to see but cast shadowy reflections upon the rocky walls. If the prisoner is dragged out from the cave and into the light of the sun, he would finally confront the world as it really is. On return to the shadows of the cave, the liberated prisoner would attempt to share his new found knowledge only to be met with scorn and laughter. It is not that reality in itself is illusory but our perceptions of it are subject to delusion.

In eastern mysticism, the search for self-knowledge is treated with equal if not more-so importance. The Buddha taught self-awareness in his doctrine contained within the Buddha sutras and the dhrama or “way” to enlightenment which is defined as the means to end suffering or ignorance. Suffering is induced by to the false sense of “self” and its attachments to objects and desires which are also subject to transitory nature of reality. In the Heart Sutra, the Buddha explains this phenomenal self is actually made up of five “heaps” or ever-changing qualities called “skandhas” that includes: form, sensation, perception, mental formations and consciousness. This persona isn’t an integral and autonomous entity. While this view is seemingly nihilistic, it however offers an allowance to shed the lesser identification of both body and mind and into the higher depths of the spirit in its ineffable adobe.

However, beyond this egoic by-product of the “heaps” exists another “observer” which is sometimes called the “unborn, undying mind” that exists in a deathless state of pure awareness beyond mere sensation or thought which is subject to the irrational passions. It is this divine substance that makes up the numinous self or in Hindu terms, the “atman”. In the Upanishads, the atman is described as being found in the secret cave of the spiritual heart. It is the non-emergent presence that exists from the start and supreme foundation of each individual. This atman is also called the “Buddha” or “I AM” nature which is present in the here and now rather than in some remote, unknown dimension in the cosmos.  Adi Shankaracharya, in his commentary on the Bhagavad Gita proclaims: “Self-knowledge alone eradicates misery”. “Self-knowledge alone is the means to the highest bliss.” “Absolute perfection is the consummation of Self-knowledge.” Ramana  Maharashi maintains similar sentiments with the “I” consciousness and the “Supreme Self”. This present, eternal character is defined in The Unborn: The Life and Teachings of Zen Master Bankei: 

“Since the physical body is something that was born and is composed of the elements of earth, water fire, and air brought temporarily together, according to the principle that what is born cannot avoid perishing, it, too, must one day perish. But the Buddha-mind is unborn; the body may be burned with fire or decompose through interment, but the Buddha-mind cannot. The unborn Buddha-mind simply makes the born body its temporary home. While it resides there, it is free to hear, see, smell, and so forth. But when the body perishes and it loses its dwelling place, it can no longer do those things. It’s as simple as that. The body, being created, has a birth and a death, but the mind, which is originally the unborn Buddha-mind, does not. It stands to reason, doesn’t it? It’s the same as Shakyamuni’s death or nirvana: ne is the unborn, and han is the undying mind. Both point to the Unborn.” (91)

This is comparable to Plato’s doctrine of self-knowledge or more accurately self-remembrance. It is not that the Buddha achieved enlightenment, but rather the Buddha realized he was enlightened the whole time. Not knowing this “Buddha-nature” only reveals one thing: that you live in ignorance. However, one can very well lead a life of happiness and be perfectly fine without undergoing the “way” to “enlightenment”. Undergoing such a path remains more of an innate “calling” rather than a spiritual fascist-like mandate for all to follow. In fact, it isn’t even good to attempt to dispel anyone’s ideological falsehoods. As Jeremy Puma over at Dharma Gnosis asserts, “This Way is for those who are called to it, not for those who do just fine without it. Once called, there is no return, but not everyone needs the journey. It’s available to everyone, but not everyone who is offered need accept. The importance is deciding this not for other people, but for yourself.”

The world-famous teacher and guru Krishnamurti who would eventually break away from the occult world of Theosophy had also this to say about self-knowledge in The First and Last Freedom:

“…the transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. To transform oneself, self- knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation. One must know oneself as one is, not as one wishes to be which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be. To know oneself as one is requires an extraordinary alertness of mind, because what is is constantly undergoing transformation, change, and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action.”

In Gnosticism, knowledge in their religious context was peculiar. It wasn’t a subjective or personal “mystical ecstasies or experience” or a “I’m divine so all is one and groovy” that is achieved by the means of self-practice or ritual. Rather, it was a revelatory transmission of information that one receives like a cell-phone tower in order to piece together the existential predicament and the means to interpret knowledge and theology in the most profound and often perhaps a transgressive, discordant sort of way. Exploring the world of the Gnostics is a bewildering exercise. Digging deep into their doctrines results in a kind of intellectual vertigo. All those names, all those claims. One is quickly overpowered by a desire to find some kind of objective reality, some concrete fact that one can hang on to. Second to fourth-century Mesopotamians inhabited a very strange time indeed, one in which a grasp on reality seemed to have totally slipped. They looked out on the world and where the vast majority of people see reality, they—like the Hindu and Buddhist sages of India—saw only illusion and confusion. To their way of thinking, the mass of ignorant humanity is utterly deceived in accepting the logic of rationality and the evidence of its senses. A glimpse of the underlying true nature is granted to a select few by the divine powers. This glimpse was the Gnosis, the Knowledge, and those to whom it had been granted were Gnostics.

This knowledge reveals that it is the means to enable the solar nature, the spiritual seed within, that shard of the infinite to be somehow liberated and find its way home out from the fetters of matter and darkness of empty being. This gnosis is esoteric in character and full of hidden secrets. Yet, not all esotericism is Gnostic. It is available to anyone and everyone provided that they undergo procedural initiation. The Gnostics are in essence a spiritual race of people or the pneumatikoi who have awakened to their real divine nature through gnosis. The other kinds of people (as well as the differentiated layers of self) include the psychikoi or psychics, who straddle the fence between the material and spiritual worlds, whose soul-nature may be guided by faith, but who will still need exceptional effort to gain enlightenment. And lastly, the hylikoi or hylics whose awareness was severely limited to the matters concerning the physical world. From a spiritual point of view, the hylics are essentially already dead. (Hence the caustic words of Jesus Christ in Luke 9:60: “Let the dead bury their dead.”)

Yet, the so-called “mystical experience of oneness and unity” that appears in more modern definitions of “gnosis” is in essence, a pipe-dream. At times, it seems if at all this sort of knowledge was necessary for spiritual salvation in this looking-glass world was to be able, like Alice in Wonderland’s Red Queen, to believe six impossible things before breakfast.

OMFG!! HOW DARE YOU PROFANE THE INEFFABLE MYSTERIES OF THE UNIVERSE!! One might say.

Yet this is exactly the kind of attitude a highly esoteric and fragmentary text called Allogenes (Greek for “Stranger”) asserts in the strongest terms as revelatory information told in paradox:

“And I saw holy powers by means of the Luminaries of the virginal male Barbelo telling me that I would be able to test what happens in the world: “O Allogenes, behold your blessedness, how it silently abides, by which you know your proper self and, seeking yourself, withdraw to the Vitality that you will see moving. And although it is impossible for you to stand, fear nothing; but if you wish to stand, withdraw to the Existence, and you will find it standing and at rest after the likeness of the One who is truly at rest and (who) embraces all these silently and inactively. And when you receive a revelation of him by means of a primary revelation of the Unknown One – the One whom if you should know him, be ignorant of him – and you become afraid in that place, withdraw to the rear because of the activities. And when you become perfect in that place, still yourself. And in accordance with the pattern that indwells you, know likewise that it is this way in all such (matters) after this pattern. And do not further dissipate, so that you may be able to stand, and do not desire to be active, lest you fall in any way from the inactivity in you of the Unknown One. Do not know him, for it is impossible; but if by means of an enlightened thought you should know him, be ignorant of him.”

Yeah, that’s right, you heard Allogenes! According to this and many other Gnostic texts (others being the Apocryphon of John), seeking the ineffable on your own merits is but a fool’s errand. Digging deep within yourself is all fine and dandy, but until Grace grabs you by the hairs, and reveals personally to you what gnosis really is through mediation between you and a higher agency, you’re on your own buddy. In essence, this Apophatic God is only “known” through not knowing him, without reason or the intellect. The Supreme is only “known” by the vessel of an empty mind rather than a mind full of thought and emotion. It’s almost a call to radical agnosticism.

In Orthodox Christianity, the is also an indwelling spirit of Christ’s light “within” to bring about the internal Kingdom of God, although it’s rather specific to baptized Christians. Then we have this saying from the New Testament:

“Therefore leaving the elementary principles of the doctrine of Christ, let us move unto perfection; not laying again the foundation of repentance from dead works (the Law), and of faith toward God; of the doctrine of baptisms, and laying on of hands, and of the resurrection of the dead, and of eternal judgment…” (Hebrews 5:14–6)

In other words, true Christianity is at is essence, spiritual maturity (in the light of Christ that is) rather than being compliant to all the numerous doctrines and dogmas that come with it. It is the “initiated” Christians that discover the true doctrine of Jesus Christ by the means of the straight gate and narrow way for regeneration.  The spiritual baptism is conferred over the believer by the means of being “reborn of water and spirit” (John 3:5). The person’s soul is made a new and altered to reflect the image of God, in a kind of theosis. When the author of John speaks of consuming divinized flesh, it isn’t necessarily a reference to cannibalism or vampirism (although it’s pretty easy to assume this). Like the parable where Christ divides and multiplies fish and bread to the multitudes, Christ distributes the knowledge, the living information by the means to realize eternal life. Hence, you are what you eat. The sci-fi author Philip K. Dick was all over this subject. And let’s not forget Jung’s influential ideas of individuation (after all, it was he who posited the symbol of  the crucified Christ as a powerful symbol of the Self in terms of alchemy and transformation). And many other western philosopher’s take on this slippery subject that is the Self.

Personally, I feel like there is some aspect of me that is unattached to the world of forms. Sometimes, I really do feel like I have a body as opposed to the feeling I am my body. The problem is however that 95-99% of my reality is occupied with concerns of the flesh and all its distractions (eating, sleeping, bathroom breaks, exercising, feeling horny, movies, TV, video-games, etc). One step further, this applies to not only me but the rest of everyone else. No-one really likes pain, but really let’s think on how our daily routines are foremost concerned with: money. “Will I have enough money to pay my bills?” “Will I get fired at the end of the day?” “Will I be foreclosed on?” “How will my credit rating reflect on me?”

This constant state of fear-floating stress is what keeps mankind in bondage within the chains of being. (It is the means in which the archons or “rulers” utilize to keep their Matrix-like system of control in working order, which is a subject I’ll get to in a future in-depth blog post). Yet, when you get down to it, it doesn’t necessarily mean that life is always in a constant influx of suffering and sorrow. Nor is it entirely joy and ecstasy. It’s what you make of reality (whether or not its a dream within a dream. Who knows, really?), and no one else can take that knowledge away from you.