Gnostic Scriptures and Important Texts

The Apocryphon of John

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Introduction to "Apocryphon Ioannis": Secret Writings on the Generosity of God

This important scripture was lost to public knowledge for many centuries and only discovered very recently. It is currently known by many names, given the variety of ways the original title can be understood. The Secret Book of John, The Apocryphon of John, or The Secret Revelation of John all have accuracy, but knowing the roots of the name leads to a clearer understanding.

The title of this scripture in Greek is Apocryphon Ioannis. Apocryphon comes from απόκρυφος, apokryphos, "hidden, obscure," from apo- "away" and kryptein "to hide." This is important because at the time of its writing, the knowledge of Kabbalah was jealously protected by a powerful elite (their power was demonstrated in the torture and killing of Jesus, Paul, Stephen, and many, many others). Those who were outside of that elite (whether called Jews, Christians, Gnostics, or by many other names) but initiated and educated in the secret knowledge adopted a very effective system of "blinds" or "veils" to protect themselves and their science. Primarily, the scriptures were written in a complex symbolic language that can only be understood if you know the keys: Hebrew and Kabbalah. Yet, this was not the Kabbalah of the elite, but the experiential, intuitive Kabbalah that lives within the awakened consciousness of anyone from anywhere in the world who purifies themselves of רע Ra (pollution). Kabbalah is not a posession of the jews, but a divine wisdom that has been studied in the heart of every religion in the world.

johnIoannis, Iohannes, or Ioannes (Ιωαννης) is the Greek form of a Hebrew name יחנן Yochanan, which is contracted from יהחנן Yehochanan. Those who have studied the Hebrew letters will find a wealth of relevant knowledge hidden in this name. Of particular relevance are the components of the name: יה means Jah, a name of God. חנן chanan means "generosity," "grace," or "to be merciful." Thus the name can be interpreted as "the mercy of God," "the generosity of God," or "the grace of God." This is not simply a "nice quality of God." The devout aspirant who longs to be redeemed of sin and enter into the higher life has to embody the generosity of God, which only comes in one way, as David so aptly phrased it:

"A wicked man borrows and does not שלם [complete, pay, consummate, integrate], but the Righteous one is חנן [chanan, gracious, generous, giving] and gives." - Psalm 37

Those who receive the sacred knowledge from God are beholden to utilize it for their own benefit and the benefit of others. Yet, the traditionalists or fundamentalists (whether Jews, Christians, or in any religion) fail on both counts. That is why Jesus said:

"But woe unto you, scribes [intellectuals, scholars] and Pharisees [traditionalists, believers, fanatics], hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within [the heart and mind] they are full of extortion and excess. [Thou] blind Pharisee, cleanse first that [which is] within the cup and platter [the heart and mind], that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead [men's] bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. [Ye] serpents, [ye] generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not! Behold, your house is left unto you desolate. "

Jesus was extremely clear that the teaching has to be performed inside of oneself - in other words, we must be clean psychologically and spiritually - else the true nature of the teaching can never be seen, nor can we ever enter "the Kingdom of Heaven." Only the Righteous (tzadi) can embody the generosity of God (יהחנן Yehochanan). How could a fornicator, thief, adulterer, or arrogant one embody, incarnate, the generosity of God?

David continues:

"From יהוה [Jah-havah, the Lord] a hero's steps [in Initiation] are established, for He delights in his way.

If he falls, he will not be cast down, for יהוה supports his hand [יד yad].

I was young, I also aged, and I have not seen a righteous man forsaken and his זרע [zera, semen, seed] seeking bread [of wisdom].

"All day long he is חנן [chanan, gracious, generous, giving] and lends [gives his bread of wisdom to others], and his זרע [zera, semen, seed] is due for a blessing.

"Shun רע [ra, pollution] and do טוב [tob, good], and dwell forever." - Psalm 37

To shun Ra and perform Tob requires an in depth education in the real knowledge, דעת Daath, Gnosis, for it is because we continue to abuse of the Tree of Knowledge of Tob and Ra [דעת טוב ורע] that humanity is removed from Eden (bliss, nirvana) in order to suffer, separated from their inner Divine. The return to the Righteous state (religion, from religare, "to reunite") can only be fully accomplished by a true hero (Hebrew: גבר geber]. In Buddhist terms, such a hero of generosity is called a Bodhisattva.

A Bodhisattva incarnates the very presence of the Divine and becomes Its vehicle. This Divine force is the Savior or Messiah who is born inside of the Bodhisattva first to redeem him or her, and then work through him or her to aid others. The “Savior” is not a person, but a force or intelligence that emerges within the prepared initiate in order to free the soul from impurity (Hebrew: ra) and raise it along the path of spiritual perfection. This process is psychological, internal, and conscious. The energy or intelligence that performs it is known by many names: Christ, Krestos, Chenresig, Avalokitesvara, Kuan-yin, Quetzalcoatl, and more. This cosmic force incarnates into the properly prepared human soul, and is therefore “the Donum Dei,” Ioannes, the most precious gift from God. The human soul who receives it is known as a bodhisattva (Sanskrit: “essence of wisdom”). Such persons are rare. Examples include Jesus, Moses, Krishna, Buddha Shakyamuni, Padmasambhava, Milarepa, Muhammed, Joan of Arc, and more. These persons are not mere “saints,” but have gone far beyond sainthood. True Bodhisattvas are great revolutionaries who are driven by a tremendous force of love and sacrifice for others, yet are merely vehicles or vessels of that Christic force or intelligence. The name Ioannes or John is a symbol of a bodhisattva.

The primary goal of such heroic beings is the redemption of all who suffer, called in Sanskrit Bodhichitta. Properly defined, Bodhichitta is comprised of two primary qualities:

  1. Experiential knowledge of the Absolute (Emptiness, Sunyata, Ain, Ain Soph, Ain Soph Aur)
  2. Spontaneous, active, cognizant love for others; compassion; sacrifice; selfless love

True bodhisattvas not only experience and understand the ultimate nature of existence and nonexistence, they also -out of love, compassion - renounce all self interest in order to serve others. They do not seek to serve themselves by becoming famous, establishing thrones, gathering followers or admirers; they seek only to serve others and aid them to escape from suffering. Towards that end, they sacrifice themselves, making prayers such as this one:

"Lord, make me an instrument of Thy peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.

O Divine Master,
grant that I may not so much seek to be consoled as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life." - The Prayer of St. Francis

Thus, when read by initiates of the ancient tradition who were deeply educated in these protected teachings, Apocryphon Ioannis, the name of this scripture, would be properly read as, "Secret Writings on the Generosity of God." In other words, this scripture is properly understood as belonging to the Mahayana teachings on the Bodhisattva path. Further proof of this is in the very teachings given in the scripture. If you know something about Mahayana Buddhism, you will feel right at home reading this scripture.

This name emphasizes that to actually understand a Gnostic scripture, one cannot read it literally, because it was not written to be understood as literal, but symbolic of spiritual and psychological elements within us. That is, this is not the Secret Book of John the person, but John the aspect of our consciousness. Each person has their own “John” within. This scripture is related with that aspect of our inner psychology.

Real Gnosis begins with self-knowledge: experience of what is within us. When we know what is within us, then what is outside of us is also known. Therefore, if you want to understand what this scripture means, use it as it was meant to be used: as a mirror into your own soul, rather than ancient history, dead theories, or mere scholarly debate. Spiritual treatises are to be used spiritually. If this principle is not applied, the meaning of the scripture can never be seen, and can certainly never be experienced. Moreover, if your consciousness (soul) is obscured because of impurities such as lust, greed, envy, jealousy, or pride, the meaning will never be seen or experienced. The first step to enter these mysteries in yourself is Purification. Purify your mind if you wish to know that which is pure (God).

Scriptures such as this one are leaves from a great tree. To know anything about the leaf, one must know the tree from which it came. This scripture is but one leaf from the great branch of the secret tradition of Gnostic Christianity, which itself is one limb or expression of the great tree of Kabbalah. If you do not know Kabbalah, you can never understand the branch of Christianity that came from Kabbalah, and even less will you understand the single leaf: any scripture, including the Gospels or the book of Revelation. The Apocryphon of John is deep and rich in Kabbalistic meaning. Thus, if you wish to understand it, you need to know the language of Kabbalah. To aid your study, we have provided some hints and brief explanations of key points, but by no means have we touched upon the major meanings or true importance of the scripture. For that, you have to study Kabbalah, live it from moment to moment, and experience it in yourself consciously, as it was meant to be experienced.

Here follows the entire scripture in the quoted blocks. Comments and explanations by modern Gnostic instructors are inserted by brackets or simple paragraphs.

The Apocryphon of John

The teaching of the savior [the Donum Dei], and the revelation of the mysteries and the things hidden in silence [by Binah], even these things which he taught Iohannes [John], his disciple [the Bodhisattva].

kabbalah-the-tree-of-lifeIn Kabbalah, the savior is a synthesis of the three supernal sephiroth Kether, Chokmah, Binah, whose most beautiful aspect is Chokmah (“the Son,” in Christianity; Vishnu / Krishna in Hinduism), and who manifests in the world through his incarnations, related to the sephirah Tiphereth (meaning “beauty”). Tiphereth is the human soul, the manger in which the Christ is born in order to redeem that soul from impurity. Thus, the first line indicates that the text to follow was received by the Bodhisattva (Ioannis) from the Savior, Christ, within him.

"One day, Ioannis [John], the brother of James - who are the sons of Zebedee [or Zebediah - came up to the temple [within the consciousness, to present himself before his inner Iod-Havah Elohim]."

The Hebrew name Zebedee or Zebediah means “portion of the Lord,” or “gift from God.” Here, Zebediah is a symbol of the Christ within the bodhisattva. That is, the Bodhisattva Ioannis is a child of Christ, Zebediah.

There are two sons mentioned here: John and James, two of the apostles of Jesus. Each apostle is symbolic of aspects of the consciousness. John (Ioannis) represents the conscious virtue of filial love. James represents the conscious virtue of upright judgment. In other words, they represent mercy and judgment, the two pillars of the divine law. In Kabbalah, these are two columns of the tree of life, synthesized in the sephiroth Chesed (mercy or love) and Geburah (justice or severity). They are two two upper parts of the triangle formed with Tiphereth. Tiphereth is the “center of gravity” or means of expression of this triangle. The sephirah Tiphereth (beauty) is related to the Human Soul, that part of the psyche where the Christ takes up residence in the bodhisattva. Tiphereth is related with the heart, willpower, and the human consciousness. Simply put, Christ (Zebediah) descends into the prepared human soul (Tiphereth) and through love and judgment (John and James) he sacrifices himself for humanity.

"A Pharisee [a Farsi or Parsee, “a worshiper of fire”] named Arimanius [or Ahriman, Satan] approached him and said to him, "Where is your master whom you followed?"

In Zoroastrianism (the Farsi or Persian religion, from which comes the term Pharisee), Ahriman is the equivalent of Lucifer or Satan, the tempter.

Iohannes said, "He has gone to the place from which he came."

The Pharisee [Ahriman, Satan] said to him, "That Nazarene [or Nazari, from Nazaraios, which means “separation, alienation from traditions of men”] deceived you all. He filled your ears with lies, and closed your hearts and turned you from the traditions of your fathers."

In the Christian Gospels, the Pharisees represent the traditionalists who fanatically follow their beliefs but do not experience their religion consciously. They are eager for power, recognition, and status, and condemn any who do not submit to them. Because they lack faith (conscious experience), they use doubt (inverted faith) as their primary weapon against others. Their favorite tool is the intellect: subjective reasoning based on the senses, rather than the awakened consciousness.

When I heard these things, I, Ioannis, turned away from the temple to a deserted place [to meditate]. I grieved greatly in my heart, saying, "How was the savior appointed? Why was he sent into the world by his Father? Who is his Father who sent him? Of what sort is that Aeon to which we shall go? What did he mean when he said to us, 'This Aeon to which you will go is a reflection of the imperishable Aeon,’ but he did not teach us about the latter, of what sort it is."

Suddenly, while I was contemplating these things [in meditation], behold, the heavens [of Daath] opened and the whole creation [Briah] which is below [Atziluth] heaven shone, and the world was shaken.

I was afraid, and behold I saw in the light [אין סוף אור the Ain Soph Aur] a youth [the Son of God] who stood by me [the Bodhisattva].

While I looked at him, he became [Atik Yomin] like an old man. And he changed his likeness [again], becoming like [Aima Elohim - Binah] a servant.

There was not a plurality before me, but there was a [Christ] likeness with multiple forms in the light [Ain Soph Aur], and the likenesses [the Ain Soph] appeared through each other, and the likeness [the Ain Soph] had three forms [Kether-Chokmah-Binah, the three supernal sephiroth].

He said to me, "Ioannis, Ioannis [bodhisattva, vessel of wisdom], why do you doubt, or why are you afraid? You are not unfamiliar with this image, are you? - that is, do not be timid [you KNOW me]! - I am the one who is with you always. I am the Father [עדה OD], I am the Mother [עבד OBD], I am the Son [אור AUR]."

caduceusThese are the three currents or forces of creation (the trinity, Kether, Chokmah, Binah or Father, Son, and Holy Spirit) manifested in the body of the true initiate, known in Sanskrit as Ida, Pingala, and Kundalini. These are the two witnesses or candlesticks (left and right currents) by the throne of God (the spinal column). These are the two serpents wrapped around the caduceus of Mercury. These are spiritual and psychological forces active in the bodhisattva.

"I am the undefiled and incorruptible one [Christus-Lucifer].

"Now I have come to teach you [through Gnosis, Daath: knowledge] what is and what was and what will come to pass, that you may KNOW the things which are not revealed and those which are revealed, and to teach you concerning the unwavering race of the perfect Man [Adam Kadmon / Arik Anpin].

"Now, therefore, lift up your [lesser] face [Hebrew: Zeir Anpin], that you may receive the things that I shall teach you today, and may tell them to your fellow spirits [the children of Israel] who are from the unwavering race of the perfect Man [Adam Kadmon]."

And I [by means of the servant, OBD, the energy related to conscious spiritual perception] asked to KNOW it, and he said to me,

"The Monad [the unity as the Ain Soph] is a [limitless] monarchy with nothing [Ain] above it. It is he who exists as God and Father of everything, the invisible One [the limitless space] who is above everything, who exists as incorruption, which is in the pure [uncreated] light into which no eye can look.

absoluteThe Hebrew term Ain is synonymous with the Sanskrit Sat and the Buddhist Shunyata or Emptiness. The primordial uncreated potentiality is the basis of all religions, even if they have forgotten about it.

Samael Aun Weor explains:

"The Absolute is the Being of all Beings. The Absolute is that which is, which always has been, and which always will be. The Absolute is expressed as absolute abstract movement and repose. The Absolute is the cause of Spirit and of matter, but it is neither Spirit nor matter.  The Absolute is beyond the mind; the mind cannot understand It.  Therefore, we have to intuitively understand its nature. The Absolute is beyond conditioned life.  It is beyond that which is relative. It is the real Being; It is Non-being because it does not keep any concordance with our concepts, but the Absolute is the “real Being.”  This is why we do not intellectually comprehend it, because for us the Absolute is like Non-being; nonetheless, it is the real Being of the Being. To be is better than to exist, and the reason for the Being to be is to be the Being itself.  Our legitimate existence is within the Absolute, which is a non-being, a non-existence to human reasoning. The Absolute is not a God, neither a divine nor human individual.  It would be absurd to give form to that which has no form; it would be nonsense to try to anthropomorphize space. Indeed, the Absolute is the unconditional and eternal abstract space, far beyond Gods and human beings. The Absolute is the Uncreated Light which does not project a shadow in any place during the profound night of the Great Pralaya. The Absolute is beyond time, number, measurement, and weight; beyond causality, form, fire, light and darkness. Nonetheless, the Absolute is the Fire and the Uncreated Light. In Kabbalah, it is imagined as having three fundamental aspects:

  • 1. Ain: (Hebrew אין)
  • 2. Ain Soph: (Hebrew אין סוף) Alternatively Ein Sof or Ayn Sof.
  • 3. Ain Soph Aur: (Hebrew אין סוף אור)

"Ain is the same as Sat in Sanskrit—in other words, the Unmanifested Absolute. Ain Soph is the second aspect; it is where a certain manifestation already exists.  It is the place where all creatures abide when the Great Pralaya (Cosmic Night) arrives, because they do not have the right to enter into the Ain, into the Unmanifested Absolute, which is beyond thought, word, atom, sound, beyond all of that which has form, number, weight, etc. Ain Soph Aur is the third aspect in accordance with the Hebrew Kabbalah. Here we find the first cosmos, the purely spiritual Protocosmos. It is the Solar Absolute, which is formed by multiple Spiritual Suns." [Quoted from Tarot and Kabbalah (1978) by Samael Aun Weor].

"He is the invisible Spirit, of whom it is not right to think of him as a god [or spirit], or something similar. For he is more than a god [or spirit], since there is nothing [Ain] above him, for no one lords it over him. For he does not exist in something inferior to him, since everything exists in him [the Ain]. For it is he [the Ain] who establishes himself [as the Ain Soph].

"He [Ain] is eternal, since he [as No-Thing] does not need anything. For he is [No-Thing] total perfection. He [as No-Thing] did not lack anything, that he might be completed by it [as No-Thing]; rather he [as No-Thing] is always completely perfect in [limitless] light. He is illimitable [or limitless light], since there is no one [Ain] prior to him to set limits to him [since he is No-Thing]. He is unsearchable, since [as No-Thing] there exists no one prior to him to examine him [since he is No-Thing]. He is immeasurable, since [as No-Thing] there was no one prior to him to measure him [since he is No-Thing]. He is invisible, since [as No-Thing] no one saw him [since he is No-Thing]. He is eternal, since [as No-Thing] he exists eternally. He is ineffable, since [as No-Thing] no one was able to comprehend him to speak about him [as No-Thing]. He is unnameable, since there is no one prior to him to give him a name [since he is No-Thing].

"He is immeasurable [limitless] light, which is pure, holy [and] immaculate. He is ineffable, being perfect in incorruptibility. [He is] not in perfection, nor in blessedness, nor in divinity, but he is far superior [He is No-Thing]. He is not corporeal nor is he incorporeal [since He is No-Thing]. He is neither large nor is he small [since He is No-Thing]. There is no way to say, 'What is his quantity?' or, 'What is his quality?', for no one can know him [since he is No-Thing]. He is not someone among [other] beings, rather he is far superior. Not that he is [simply] superior, but his essence does not partake in the Aeons nor in time [since He is No-Thing]. For he who [is some-thing] partakes in an Aeon was prepared beforehand. Time was not apportioned to him, since he does not receive anything from another, for it would be received on loan. For he who precedes someone does not lack, that he may receive from him. For rather, it is the latter that looks expectantly at him in his [limitless] light [the Ain Soph Aur].

"For the perfection is majestic. He is pure, immeasurable intelligence [Binah]. He is an Aeon-giving Aeon. He is life-giving life. He is a blessedness-giving blessed one. He is [Daath] knowledge-giving knowledge. He is goodness-giving goodness. He is mercy and redemption-giving mercy. He is grace-giving grace, not because he possesses it, but because he gives the immeasurable, incomprehensible [limitless] light [of No-Thing].

"How am I to speak with you about him [who is No-Thing]? His Aeon is indestructible, at rest and existing in silence, reposing [and] being prior to everything [since He is No-Thing]. For he [the Ain] is the head of all the Aeons, and it is he who gives them strength in his goodness [Kether]. For we know not the ineffable things [of No-Thing], and we do not understand what is immeasurable, except for him [Kether] who came forth from him [the Ain Soph Aur], namely [from the limitless light of] the Father [the Not-Thing]. For it is he [the limitless light] who told it to us [the Bodhisattvas] alone. For it is he [the limitless light] who looks at himself [the No-Thing] in his [limitless] light which surrounds him [the No-Thing], namely the spring of the water of life [the limitless light]. And it is he [the Ain Soph Aur] who gives [light] to all the Aeons and in every way, [and] who gazes upon his image [the Ain Soph] which he [as Ain] sees in the spring of the Spirit [Daath]. It is he [the Ain Soph Aur] who puts his desire in his water-light [שמים Schamayim] which is in the spring of the pure light-water [of the Upper Eden, Daath] which surrounds him.

"And his contemplation performed a deed and she came forth, namely she [the Ain Soph] who had appeared before him [the Ain] in the shine of his [limitless] light [the Ain Soph Aur]. This [Ain Soph] is the first power which was before [the Sephiroth] all of them [and] which came forth from his intelligence [Binah], She [the Ain Soph] is the forethought of the All [Sephiroth] - her [limitless] light shines like his [limitless] light - the [Ain Soph] perfect power which is the image of the invisible, virginal Spirit [Ain] who is perfect. The first power [the Ain], the glory of Barbelo, the perfect glory in the Aeons, the glory of the revelation, she [the Ain Soph] glorified the virginal Spirit [the Ain] and it was she who praised him [the No-Thing], because thanks to him [the No-Thing] she had come forth [as limitless]. This is the first contemplation, his image; she [the Ain Soph] became the womb of everything, for it is she who is prior to them all [Sephiroth], the Mother-Father [in Daath, Briah], the first man [Adam Kadmon], the holy Spirit [Aima-Elohim-Binah], [who is the unfoldment of Kether, Chokmah, Binah] the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal Aeon [the Ain Soph] among the invisible ones [Ain, Ain Soph, Ain Soph Aur], and the first to come forth [from No-Thing].

"She [in Briah] requested from the invisible, virginal Spirit - that is Barbelo - to give her foreknowledge. And the Spirit consented. And when he had consented, the foreknowledge came forth [from Binah], and it stood by the forethought; it originates from the thought of the invisible, virginal Spirit. It glorified him and his perfect power, Barbelo, for it was for her sake that it had come into being.

"And [in Briah] she requested again to grant her indestructibility, and he [through Binah] consented. When he had consented, indestructibility came forth, and it stood by the thought and the foreknowledge. It glorified the invisible One and Barbelo, the one for whose sake they had come into being.

"And Barbelo requested to grant her [in Briah] eternal life. And the invisible Spirit consented. And when he had consented, eternal life came forth, and they attended and glorified the invisible Spirit and Barbelo, the one for whose sake they had come into being.

"And she requested again to grant her [in Briah] truth. And the invisible Spirit consented. And when he had consented, truth came forth [from Binah], and they attended and glorified the invisible, excellent Spirit and his Barbelo, the one for whose sake they had come into being.

"This is the pentad [the Pentagram, the Cosmic Christ] of the Aeons of the Father, which is the first man, the image of the invisible Spirit; it is the forethought, which Barbelo, and the thought, and the foreknowledge, and the indestructibility, and the eternal life, and the truth. This is the androgynous pentad [the Pentagram, the Cosmic Christ] of the Aeons, which is the decad [ten Sephiroth] of the Aeons, which is the Father [Atik Yomin].

"And he [Atik Yomin] looked at Barbelo with the pure light which surrounds the invisible Spirit, and [with] his spark, and she [in Briah] conceived from him. He begot [within the Bodhisattva] a spark of light [the child of the child] with a light resembling blessedness. But it does not equal his greatness. This was an only-begotten child of the Mother-Father which had come forth [from Binah]; it is the only offspring, the only-begotten one of the Father, the pure Light [the Son of Man].

"And the invisible, virginal Spirit rejoiced over the light which came forth, that which was brought forth first by the first power of his forethought, which is Barbelo. And he [through the Venustic Initiations] anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible Spirit. And it attended him as he poured upon it. And immediately when it had received from the Spirit, it glorified the Holy Spirit [in the form of a white dove] and the perfect forethought, for whose sake it had come forth.

"And it requested to give it a fellow worker [in Alchemy], which is the intelligence, and he consented gladly. And when the invisible Spirit had consented, the intelligence [Binah] came forth, and it attended Christ, glorifying him and Barbelo. And all these came into being in silence.

"And the intelligence [Binah] wanted to perform a deed through the word of the invisible Spirit. And his will became a deed and it appeared with the intelligence; and the light glorified it. And the word followed the will. For because of the word, Christ the divine Autogenes [self begotten] created everything. And the eternal life <and> his will and the intelligence and the foreknowledge attended and glorified the invisible Spirit and Barbelo, for whose sake they had come into being.

"And the Holy Spirit [Binah] completed the divine Autogenes, his son [of Man], together with Barbelo, that he may attend the mighty and invisible, virginal Spirit as the divine Autogenes, the Christ whom he [in the Bodhisattva] had honored with a mighty voice. He came forth through the forethought. And the invisible, virginal Spirit placed the divine Autogenes of truth over everything. And he subjected to him every authority, and the truth which is in him, that he may know the All which had been called with a name exalted above every name. For that name will be mentioned to those who are worthy of it [that is, the Bodhisattvas].

"For from the light [of the Ain Soph Aur], which is the (Cosmic) Christ (the Solar Absolute), and the indestructibility, through the gift of the (Holy) Spirit the four lights - יהוה - (Ain Soph, Kether, Chokmah, Binah, appeared within the Bodhisattva) from the divine Autogenes [Ray of Okidanokh]. He expected that they (Chaioth Ha Kadosh) might attend him. And the three (Kether, Chokmah, Binah, are) will (in the heart), thought (in the head), and life (in the sex). And the four powers (or Chaioth, the Four Holy Creatures, are) understanding (Adam), grace (lion), perception (eagle), and prudence (bull). And grace (lion) belongs to the light-aeon Armozel (Sun), which is the first angel. And there are three other aeons with this aeon: grace, truth, and form. And the second light (is) Oriel (Venus), who has been placed over the second aeon (eagle). And there are three other aeons with him: conception, perception, and memory. And the third light is Daveithai (Mercury), who has been placed over the third aeon (Adam). And there are three other aeons with him: understanding, love, and idea. And the fourth aeon was placed over the fourth light Eleleth (Moon, the Cow). And there are three other aeons with him: perfection, peace, and wisdom. These (Sun, Moon, Venus and Mercury, or Michael, Gabriel, Uriel and Raphael) are the four lights which (in sexual Alchemy) attend the divine Autogenes, (and) these (three aeons from each of the four lights) are the twelve aeons (12 archetypes in the firmament of heaven, Yesod) which attend (Adam) the son of (Shaddai) the mighty one, the Autogenes, the (self-generated) Christ, through the will and the gift of (Binah) the invisible (Holy) Spirit. And the twelve aeons (as twelve Apostles) belong to the son (of Man, Tiphereth) of the Autogenes (the Christ, Chokmah). And all things were established by the will (or sexual potency) of the Holy Spirit through the Autogenes (omni penetrating Ray of Okidanokh).

"And from (Atziluth) the foreknowledge of (Arik Anpin) the perfect mind (Atik Yomin), through the revelation of the will of (Binah) the invisible (Holy) Spirit and the will of (Chokmah) the Autogenes, the perfect Man (Adam, appeared), the first revelation, and the truth. It is he (Adam) whom the virginal Spirit called Pigera-Adamas (since he was made from the dust of the ground), and he placed him over the first aeon (the lion of Judah) with (Shaddai, Yesod) the mighty one, the Autogenes (self-generated), the Christ, by the first light Armozel (the sun); and with him are his (12) powers. And (Binah, Jehovah Elohim) the invisible one gave him a spiritual, invincible (sexual) power. And he (Adam Solus) spoke and glorified and praised (Binah) the invisible (Holy) Spirit, saying, 'It is for thy sake that everything has come into being and everything will return to thee. I shall praise and glorify thee and the Autogenes (ray of Okidanokh) and the (12) aeons (of Chokmah), the three: the Father (Abba Elohim - Binah), the Mother (Aima Elohim - Binah), and (Chokmah) the Son (of God), the perfect power (in Daath).'

"And (from Yesod) he (Adam) placed his son Seth over the second aeon (the eagle, Tiphereth) in the presence of the second light Oriel (Venus). And in the third aeon (Adam - Yesod) the seed of Seth was placed over the third light Daveithai (Mercury). And (all) the (archetypes) souls of the saints were placed (there in Yesod). And in the fourth aeon (the Earth, Malkuth) the souls were placed of those who do not know the Pleroma (through the mystery of Daath) and who did not repent at once (of their lust), but who persisted (in fornicating) for a while and repented afterwards; they are by (better said, under) the fourth light Eleleth (the Moon, the Cow). These are creatures which glorify (venerate) the invisible (Holy) Spirit.

TO BE CONTINUED: There is more to the scripture. We will add it as soon as it is ready.


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Quote of the Moment

"He who knows the joy of Brahman [the Absolute], which words cannot express and the mind cannot reach, is free from fear. He is not distressed by the thought, "Why did I not do what is right? Why did I do what is wrong?" He who knows the joy of Brahman, knowing both good and evil, transcends them both."

- Hinduism. Taittiriya Upanishad 2.7-9

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