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Fragments of a Faith Forgotten

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Peggie Welles
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« Reply #120 on: March 10, 2009, 01:22:59 pm »

The Questions of Mary.Hereupon, the Master having invited questions and interpretations of the mysteries He has revealed, Mary Magdalene, who is throughout represented as the most spiritual by far of all the disciples, comes forward, and being granted permission to speak, interprets a passage from Isaiah by the light of the new teaching. The passage begins with the words: "Where, then, O Egypt, where are thy diviners and ordainers of the hour?"--and among other things Egypt is said to mean the "inefficacious matter (hylē)."

Mary is commended for her intuition, and in reply to her further questioning, the Master explains that all their power has not been taken from these Rulers of the Fate, by the third robe of glory, but only a third of it; so that if the ordainers of the hour chance on the Fate or the Sphere turning to the Left, they will say what is to take place; but if they chance on it turning to the Right they will not be able to prophesy, for He has changed all the influences. But those who know the mysteries of the magic of the Thirteenth Æon will accomplish them perfectly, for He has not taken away the power in that Space, according to the command of the First Mystery.

Why the Rulers have been robbed.In reply to a question by Philip, it is explained that this conversion of the spheres has been effected to aid the salvation of souls; otherwise the number of perfected souls would have been kept back from its accomplishment, that is to say, of those who shall be counted in the heritage of the height, by means of the mysteries, and shall dwell in the Light-treasure. The power of the Rulers is in the matter

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Peggie Welles
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« Reply #121 on: March 10, 2009, 01:23:11 pm »

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of the world which they make into souls By the victory of the Master a third of this power has been taken from them, and converted to a higher substance.

In answer to Mary's further questioning, it is further explained how this third part of their power was taken away. It always had been that their power, as it became purified, was gathered back to the higher world by Melchisedec, the Great Receiver or Collector of Light, it being continually liberated by the spheres being made to turn more rapidly, that is to say by the quickening of evolution owing to the influx of Light. The substance of the Rulers is graphically described as "the breath of their mouths, the tears of their eyes, and the sweat of their bodies"--the matter out of which souls are made.

But as their power was gradually taken from them, their kingdom began to be dissolved; the Rulers therefore began to devour their own matter, so that it should not be made into souls of men and so be purified, and in every way strove to delay the completion of the number of perfect souls--the crown of evolution. So it came to pass that they fought against the great soul of the Master as He passed through them, and so He changed them and their configurations and influences, "and from that hour they have not had the power to turn towards the purgation of their matter to devour it."

"I took away a third part of their power; I changed their revolution; I shortened their circles, and caused their path to be lightened, and they were

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greatly hurried, and were thrown into confusion in their path; and from that hour they have no more had the power of devouring the matter of the purgation of the brilliancy of their light."

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« Reply #122 on: March 10, 2009, 01:23:21 pm »

The Shortening of the Times.Thus had He shortened their times and hastened evolution. "For this cause I said unto you before, 'I have shortened the times because of my Elect.'" The "Elect" (Pneumatics) are the perfect number of souls who shall receive the mysteries; indeed had not the times been shortened, "there would not have been a single material (hylic) soul saved, but they would have perished in the fire which is in the flesh of the Rulers."

The Heavenly journey continued.After these explanations the Master continues the narrative of his heaven journey. All the great powers of the Æonic Spaces, when they saw what had happened to their Tyrants, adored and sang hymns to the interior of the interiors. And so He passed inward to the veils of the Thirteenth Æon. Here, outside this Space, He found Pistis Sophia, sitting alone, mourning and grieving because she had not been brought into the Thirteenth Æon, her proper region in the height. She was grieving because of the sufferings brought upon her by Arrogant, one of the three Triple Powers. But when she saw the radiant light-vesture of the Master, containing the whole glory of her mystery, the mystery of the Thirteenth Æon, she began to sing a song to the light which is in the height, which she had seen in the veil of the Treasure of Light. And as she sang, the veils of the Thirteenth Æon were drawn apart, and her syzygy, and her two-and-twenty

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fellow-emanations within the Æon, making together four-and-twenty emanations who came forth from the Great Invisible Forefather and the two other great Triple Powers of that Space, gazed upon the light of His vesture.

Hereupon follows the mystic story of the sufferings of Pistis Sophia. In the beginning she was The Myth of Pistis Sophia. in the Thirteenth Æon with her companion Æons. By order of the First Mystery, she gazed into the height and saw the light of the veil of the Treasure of Light, and desired to ascend into that glorious realm, but could not. She ceased to do the mystery of the Thirteenth Æon and ever sang hymns to the Light she had seen.

Hereupon the Rulers in the Twelve Æons below hated her, because she had ceased to do their mystery--the mystery of intercourse or sexual union--and desired to go into the height and be above them all.

And Arrogant, the disobedient one, that one of the three Triple Powers of the Thirteenth Æon who The Enmity of Arrogant. refused to give the purity of his light for the benefit of others, but desired to keep it for himself and so be ruler of the Thirteenth Æon, led the onslaught against her. Arrogant is apparently the conservative power of the "matter" of this Space. He joined himself to the number of the Twelve Æons and fought against the Sophia. He sent forth a great power from his light and other powers from his matter, the reflections of the powers and emanations above, into Chaos; and caused the Sophia to look down into the lower regions, that she might see this power and imagine

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« Reply #123 on: March 10, 2009, 01:23:33 pm »

it was the real Light to which she aspired. And so in ignorance she descended into matter, saying: "I will go into that region, without my consort, to take the light, which the Æons of Light have produced for me, so that I may go to the Light of lights, which is in the Height of heights."

The Fall into Matter.Thus pondering she went forth from the Thirteenth Æon and descended into the Twelve; but they pursued her, and so she gradually descended to the regions of Chaos, and drew nigh to the light-power which Arrogant had sent below, to devour it. But all the material emanations of Arrogant surrounded her, and the light-power of Arrogant set to work to devour all the light-powers in the Sophia; "it expelled her light and swallowed it, and as for her matter they cast it into Chaos." This light-power of Arrogant is that Ialdabaōth "of which," says the Master, "I have spoken to you many times."

And so Sophia was greatly weakened and beset and "cried out exceedingly, she cried on high to that Light of lights which she had seen in the beginning, in which she had trusted [hence is she called Pistis (Faith) Sophia], and began to sing songs of repentance," whereby she might be converted or taken back to the Light.

The lengthy incident of the Pistis Sophia occupies pp. 42-181 of the Coptic translation, and her thirteen repentances and songs of praise are a mystical interpretation of a number of the Psalms of the Second Temple collection and of five of the Odes of Solomon.

To attain to the knowledge of the Light, the

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« Reply #124 on: March 10, 2009, 01:23:44 pm »

human soul (as the world-soul before it) has to descend into matter (hylē). Hence the Sophia, desiring The Descent of the Soul. the Light, descends towards its reflection, from the Thirteenth Æon, through the Twelve, into the depths of Chaos or Unorder, where she seems in danger of entirely losing all her own innate light or spirit, being continually deprived of it by the powers of matter. Having descended to the lowest depths of Chaos, she at length reaches the limit, and the path of her pilgrimage begins to lead upward to spirit again. Thus she reaches the middle point of balance, and still yearning for the Light, rounds the turning point of her cyclic course, and changing the tendency of her thought or mind or nature, recites her penitential hymns or repentances. Her chief enemy is the false light--presumably the counterfeit spirit of which we shall hear later on--the desire-nature, which is assisted by four-and-twenty material powers, the reflections of the supernal projections, powers or co-partners of the Sophia, the whole looked at from without making an ordering into forty-nine.

The Sophia first utters seven repentances. At the fourth of these, the turning point of some sub-cycle of Its Repentance and Redemption. her pilgrimage, she prays that the image of the Light may not be turned from her, for the time is come when "those who turn in the lowest regions" should be regarded--"the mystery which is made the type of the race."

At the sixth the Light remits her transgression; viz., that she quitted her own region and fell into Chaos. This perhaps refers to the dawning of the consciousness of the higher ego in the lower

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personality. But as yet the command has not come from the First Mystery to free her entirely from Chaos. This may refer to the higher illumination when the consciousness of the true spiritual soul is obtained.

Therefore at the conclusion of her seventh repentance, where she pleads that she has done it all in ignorance, through her love for the Light, Jesus, her syzygy (without the First Mystery) raises her up to a slightly less confined region in Chaos, but Sophia still knows not by whom it is done.

It is only at the ninth stage that the First Mystery partly accepts her repentance and sends Jesus in the form of the Light to her help, so that she recognises it.

Her next four hymns are sung knowingly to the Light, and are of the nature of thanksgiving, and of declaration that justice will shortly overtake her oppressors, while at the same time she prays to be delivered wholly from her "transgression"--the lower desire-nature.

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« Reply #125 on: March 10, 2009, 01:23:57 pm »

The Degrees of Purification.After the thirteenth repentance, Jesus again, of himself, without the First Mystery, emanated a brilliant power of light from Himself, and sent it to aid Sophia, to raise her still higher in Chaos, until the command should come to free her entirely. There are, therefore, as it seems, three degrees of purification from the chaotic elements of the lower nature.

Next follows a description of the light-powers, which are to be closely compared with the description of the three vestures of glory in the opening pages of the Codex.

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Then, while Sophia pours forth hymns of joy, the power becomes a "crown to her head," and her hylē The Light-Crown. (or material propensities) begins to be entirely purified, while the spiritual light-powers which she has succeeded in retaining during her long combat, join themselves with the new vesture of light which has descended upon her.

Then is the law fulfilled, and the First Mystery in His turn sent forth another great light-power, which joined with that already emanated by the Light, and it became a great light-stream. This stream was nothing else than the First Mystery Himself looking without, coming forth from the First Mystery looking within.

When all this is accomplished the Sophia is completely purified, and her light-powers are reestablished and filled with new light, by their own co-partner of light, that syzygy without whom Sophia in the beginning had thought to reach the Light of lights, unaided, and so fell into error.

But all is not yet over; the final victory is not yet won. For the higher she rises the stronger are the powers or projections sent against her; they proceed to change their shapes, so that she now has to struggle against still greater foes, which are emanated and directed by the subtlest powers of cosmos.

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« Reply #126 on: March 10, 2009, 01:24:13 pm »

Thereupon Sophia is not only crowned but entirely surrounded with the light-stream, and further supported The Final Victory. on either hand by Michael and Gabriel, the "sun" and "moon." The "wings of the great bird" flutter, and the "winged globe" unfolds its

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pinions, preparatory to its flight. Thus the last great battle begins.

The First Mystery looking without directs her attack against the "cruel crafty powers, passions incarnate," and makes the Sophia tread underfoot the basilisk with seven heads, destroying its hylē, "so that no seed can arise from it henceforth," and casting down the rest of the opposing host.

Thereupon Sophia sings triumphant hymns of praise on being set free from the bonds of Chaos. Thus is she set free and remembers.

Still the great Self-willed one and Adamas, the Tyrant, are not yet entirely subdued, for the command has not yet come from the First Mystery looking within. Therefore does the First Mystery looking without seal their regions and those of their rulers "until three times are accomplished," presumably until the end of the seven cycles or ages, of which the present is said to be the fourth, when the perfect number of those of humanity who reach perfection will pass into the interplanetary Nirvāṇa--to use a Buddhist term. This Nirvāṇa, however, is a state out of time and space, as we know them, and therefore can be reached now and within by very holy men who can attain the highest degree of spiritual contemplation. Then shall the Gates of the Treasure of the Great Light be opened and the heights be crossed by the pilgrim.

An otherwise unknown Story of the Infancy.In the course of the many interpretations of scripture given by the disciples and women disciples, Mary, the Mother of Jesus ("my mother according to matter, thou in whom I dwelt"), who is also

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« Reply #127 on: March 10, 2009, 01:24:25 pm »

one of the women disciples, receives permission to speak and tells a quaint story of the Infancy, otherwise entirely unknown.

And Mary answered and said: "My Master, concerning the word which Thy power prophesied through David, to wit, 'Mercy and truth are met together, righteousness and peace have kissed each other; truth hath flourished on the earth, and righteousness hath looked down from heaven'--Thy power prophesied this word of old concerning Thee.

"When Thou wert a child, before the Spirit had descended upon Thee, when Thou wert in the vineyard with Joseph, the Spirit came down from the height, and came unto me in the house, like unto Thee, and I knew Him not, but thought that He was Thou. And He said unto me, 'Where is Jesus, my Brother, that I may go to meet Him?' And when He had said this unto me I was in doubt, and thought it was a phantom tempting me. I seized Him and bound Him to the foot of the bed which was in my house, until I had gone to find you in the field--Thee and Joseph, and I found you in the vineyard; Joseph was putting up the vine poles.

"It came to pass, therefore, when Thou didst hear me saying this thing unto Joseph, that Thou didst understand, and Thou wert joyful and saidest, 'Where is He, that I may see Him? Nay [rather] I am expecting Him in this place.' And it came to pass, when Joseph heard Thee say these words, that he was disturbed.

"We went together, we entered into the house,

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we found the Spirit bound to the bed, and we gazed upon Thee and Him, and found that Thou wert like unto Him. And He that was bound to the bed was unloosed; He embraced Thee and kissed Thee, and Thou also didst kiss Him; ye became one and the same being."

At the end of the story of the Sophia, Mary asks: "My Master and Saviour, how are the four-and-twenty Invisibles [the co-powers of Sophia]; of what type, of what quality; or of what quality is their light?"

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« Reply #128 on: March 10, 2009, 01:24:41 pm »

Of the Glory of Them of the Thirteenth Æon.And Jesus answered and said unto Mary: "What is there in this world which is comparable to them; or what region in this world is like unto them? Now, therefore, to what shall I liken them; or what shall I say concerning them? For there is nothing in this world with which I can compare them; nor is there a single form to which I can liken them. Indeed, there is nothing in this world which is of the quality of heaven. But, Amen, I say unto you, every one of the Invisibles is nine times greater than the Heaven [the lower firmament], and the Sphere above it, and the Twelve Æons all together, as I have already told you on another occasion.

"[Again] there is no light in this world which is superior to that of the sun. Amen, Amen, I say unto you, the four-and-twenty Invisibles are more radiant than the light of the sun which is in this world, ten thousand times, as I have told you before on another occasion; but the Light of the Sun in its true form, which is in the space of the Virgin of Light, is more

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radiant than the four-and-twenty, . . . ten thousand times more radiant."

The Master promises further, when he takes them through the various spaces of the unseen world, to bring them all finally into the Twin Spaces of the First Mystery, as far as the supreme Space of the Ineffable, "and ye shall see all their configurations as they really are, without similitude."

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« Reply #129 on: March 10, 2009, 01:24:55 pm »

"When I bring you into the region of the rulers of the Fate-Sphere, ye shall see the glory in which The Scale of Light. they are, and compared with their greatly superior glory, ye will regard this world as the darkness of darkness; and when ye gaze down on the whole world of men, it will be as a speck of dust for you, because of the enormous distance by which [the Fate-Sphere] will be distant from it, and because of the enormous superiority of its quality over it."

And so shall it be in ever increasing glory of light with each higher space, the lower appearing as a speck of dust from its sublimity, as they are taken through the Twelve Æons, the Thirteenth Æon (or the Left), the Midst, the Right (sci., of the cosmic cross), the Light-world, and the Inheritance of Light within it.

Then Mary asks: "Master, will the men of this world who have received the mysteries of light be higher in Thy Kingdom than the emanations of the Treasure of Light?"

And in answer the Master explains the ordering and nature and functions of these great emanations, and how that, at the final time of the completion

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of the æon and the ascension of the plērōma, these all shall have a higher place in His Kingdom; but this time has not yet come. But high above all of them the souls of men who have received the mysteries of light, shall take precedence.

The "Last" shall be "First."And Mary said: "Master, my indweller of light hath ears, and I comprehend every word which Thou speakest. Now, therefore, O Master, concerning the word which Thou hast spoken, to wit, 'All the souls of human kind which shall receive the mysteries of light, shall in the Inheritance of Light take precedence of all the Rulers who shall repent, and all them of the region of those who are on the Right, and the whole space of the Treasure of Light'; concerning this word, my Master, Thou hast said unto us aforetime, 'The first shall be last and the last shall be first,' that is, the 'last' are the whole race of men who shall be first in the Light-kingdom; so also they that are [now] in the space of the height are the 'first.'"

The Three Supernal Spaces of the Light.The Master then continues in His conversation and tells them of the glorious beings and spaces, of which He will treat in detail in His further teaching, up to the inner Space of the First Mystery, but of those within these supernal spaces He will not treat in the physical consciousness, for "there is no possibility of speaking of them in this world"; nay, "there is neither quality nor light which resembleth them, not only in this world, but also no comparison in those of the Height of Righteousness." He, however, in lofty language describes the greatness of the five

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[paragraph continues] Great Supporters of the outer Space of the First Mystery, above or within which is the inner Space of the First Mystery, and above all the Space of the Ineffable.

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« Reply #130 on: March 10, 2009, 01:25:10 pm »

To these supernal realms of the Inheritance shall come those who have received the light-mysteries, The Inheritance of Light. and each shall occupy the space according to the mystery he has received, a higher space or a lower according to the degree of the mysteries he has received; each shall have the power of going into all regions of the Inheritance below him, but not of ascending higher.

"But he who shall have received the complete mystery of the First Mystery of the Ineffable, that is The Mystery of the First Mystery. to say, the twelve mysteries of the First Mystery, one after another, . . . . . . . shall have the power of exploring all the orders of the Inheritance of Light, of exploring from without within, from within without, from above below, and from below above, from the height to the depth, and from the depth to the height, from the length to the breadth, and from the breadth to the length; in a word, he shall have the power of exploring all the regions of the Inheritances of Light, and he shall have the power of remaining in the region which he shall choose in the Inheritance of the Light-kingdom.

"Amen, I say unto you, this man, in the dissolution of the world, shall be King over all the orders of the The Gnosis of Jesus, the Mystery of the Ineffable. Inheritance of Light; and he who shall have received the Mystery of Ineffable, that man the is Myself.

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Hereupon follows a magnificent recital of the perfect Gnosis of such a one, for:

"That Mystery knoweth why there is darkness, and why light."

And so on, in great phrases describing the wisdom of the supreme Mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life.

But the recital of the greatness of the supreme Gnosis is not yet ended, for the Master continues: "Hearken, therefore, now further, O My disciples, while I tell you the whole Gnosis of the Mystery of the Ineffable."

It is the Gnosis of pitilessness and compassion; of destruction and everlasting increase; of beasts and creeping things, and metals, seas, and earth, clouds and rain, and so on working downwards from man into nature and upwards through all the supernal realms.

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« Reply #131 on: March 10, 2009, 01:25:44 pm »

The Disciples lose Courage in Amazement at the Glories of the Gnosis.But the disciples are amazed at the glories of the Gnosis of this greatest Mystery and lose courage. And Mary said: "O Master, if the Gnosis of all these things is in that Mystery, who is the man in this world who shall be able to understand that Mystery and all its gnoses, and the manner of all the words which thou hast spoken concerning it?"

And the Master said: "Grieve not, My disciples,

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concerning the Mystery of that Ineffable, thinking that ye will not understand it. Amen, I say unto you, that Mystery is yours, and every one's who shall give ear unto you, and shall renounce the whole world, and all the matter therein, who shall renounce all the evil thoughts that are therein, and shall renounce all the cares of this æon.

"Now, therefore, will I tell you: Whosoever shall renounce the whole world and all therein, and shall The Highest Mystery is the Simplest of All. submit himself to the Divinity, to him that Mystery of them shall be far more easy than all the mysteries of the Kingdom of Light; it is far simpler to understand than all the rest, and it is far clearer than them all. He who shall come to a knowledge of that Mystery, hath renounced the whole of this world and all its cares. For this cause have I said unto you aforetime: 'Come unto Me all ye that are oppressed with cares and labour under their weight, and I will give you rest, for My burden is light and My yoke easy."

Let them not be dismayed at the vast complexity of the emanation of the plērōma and the world-process, "for the emanation of the plērōma is its Gnosis." Let but the Christ be born in their hearts by their forsaking the delights of the world, and they shall grow into the being of the plērōma and so possess all its Gnosis.

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« Reply #132 on: March 10, 2009, 01:25:54 pm »

The Master then continues His description of the Gnosis of the Mystery of the Ineffable, resuming it at Concerning the One Word of the Ineffable. the point where He had broken off, and leading them higher and higher into the supernal heights through space after space, and hierarchy after hierarchy, of stupendous being and its emanation,

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up to the Mystery itself, the First Mystery who knoweth why He came forth from the Last Limb of the Ineffable. All this, which He now recites simply, naming the great spaces and their indwellers, He promises to explain at length in His further teaching.

"Now, therefore, it is the Mystery of the Ineffable which knoweth why all of which I have spoken unto you hath come into existence; of a truth all this hath existed because of Him. He is the Mystery which is in them all; He is the emanation of them all, the re-absorption of them all, and the support of them all.

"This Mystery of the Ineffable is in all those of which I have spoken, and of which I shall speak in treating of the emanation of the plērōma. He is the Mystery which is in them all, and He is the One Mystery of the Ineffable. And the Gnosis of that which I have said unto you, and of what I have not yet spoken unto you, but of all of which I shall speak when treating of the [full] emanation of the plērōma, and the whole Gnosis of each of them, one after another, that is to say, why they exist--all this is the One Word (Logos) of the Ineffable."

"The Mystery of the Ineffable is the One and Only Word, but there is another [Word] on the Tongue of the Ineffable; it is the rule of the interpretation of all the words which I have spoken unto you."

It is then explained how that he who receives this One and Only Word. when he comes forth from

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« Reply #133 on: March 10, 2009, 01:26:12 pm »

the body of the matter of the Rulers, becomes a great light-stream, and soars into the height; he The Glory of Him who Receive the Mystery. stands in no need of apology or symbol, for all powers bow down before the vesture of light in which he is clothed, and sing hymns of praise, and so he passes upwards and onwards, through all the Inheritances of Light, and higher still until he becometh one with the Limbs of the Ineffable. "Amen, I say unto you, he shall be in all the regions during the time a man can shoot an arrow."

Hereupon follows a recital of the greatness of such a soul. Beginning with the words, "Though he be a man in the world, yet is he higher than all angels, and shall far surpass them all," it recites in the same form all the grades of the supernal hierarchies of beings from angels upwards, and ends as follows:

"Though he be a man in the world, yet is he higher than the whole region of the Treasure, and shall be exalted above the whole of it.

"Though he be a man in the world, yet shall he be King with Me in My Kingdom. He is a man in the world but a King in the Light.

"Though he be a man in the world, yet is he a man who is not of the world.

"Amen, I say unto you, that man is Myself, and I am that man."

And at the great consummation all such men "shall be fellow-kings with Me, they shall sit on My right hand and on My left in My Kingdom.

"Amen, I say unto you, these men are Myself, and I am these men,"

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Of the Thrones in the Light-Kingdom.There then follows apparently an interpolation consisting of a quotation from some now unknown Gospel: "Wherefore have I said unto you aforetime, 'In the place where I shall be, there also will be my twelve ministers, but Mary Magdalene and John the virgin shall be higher than all the disciples.'

"And all men who shall receive the Mystery in that Ineffable shall be on My left hand and on My right, and I am they and they are Myself.

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« Reply #134 on: March 10, 2009, 01:26:29 pm »

"They shall be your equals in all things, and yet your thrones shall be more excellent than theirs, and My throne shall be more excellent than yours and [than those of] all men who shall have found the Word of that Ineffable."

There are other Logoi.And Mary thinks that this must be the end of all things and the Gnosis of all gnoses, and so protests: "Master, surely there is no other Word of the Mystery of that Ineffable, nor any other Word of the whole Gnosis?"

The Saviour answered and said: "Yea, verily; there is another Mystery of the Ineffable and another Word of the whole Gnosis." Nay, a multitude of Words, He might have added.

The Degrees of the Mysteries.Then Mary asks whether those who do not receive the Mystery of the Ineffable before they die, will enter the Light-kingdom. The Master answers that every one who receives a mystery of light, any one of them, shall after death find rest in the Light-world appropriate to his mystery, but no one who has not become a Christ will know the Gnosis of the whole plērōma, for "in all openness I am the Gnosis of the whole plērōma."

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So he who receives the first mystery of the First Mystery shall be King over the spaces of the First Saviour in the Light-realm, and so on up to the twelfth.

And Mary asks: "Master, how is it that the First Mystery hath twelve mysteries, whereas the Ineffable hath but one Mystery?"

The answer is that they are really one Mystery; this Mystery is ordered into twelve, and also into five, and again into three, while still remaining one; they are all different aspects or types of the same Mystery.

The two higher mysteries of the three not only ensure the possessor of them, when he leaves the The Boons they Grant. body, his appropriate lot in the Inheritance, but they further bestow boons with regard to others. If a man "perform them in all their configurations, that is to say when he shall have created those mysteries for himself," they give the power of further enabling him to protect one who is not a participator in the Words of Truth, after his death, so that he shall not be punished. Of course such a man cannot "be brought into the Light until he have performed the whole polity of the light of those mysteries, that is to say, the strict renunciation of the world"; but he will be sent back again into "a righteous body, which shall find the God of Truth and the higher mysteries."

But as for the highest mystery of all, "whosoever shall receive the Mystery which is in the whole The Limbs of the Ineffable. Space of the Ineffable, and also all the other sweet mysteries which are in the Limbs of that Ineffable,

p. 486

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