Jesus and the lost goddess

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PRAISE FOR T HE JES US MY STERIES A US nation.l b""""neJ, UK Sunday Times be"""ller and Daily Telegrapb Book of th e Yoa, [999

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'Th< MY'/£Jios i • • provoc .. ive, exciting .nd challenging book . It will Jo.oo Christi.n. to reco~ni," that wh., we c.ll orthooo. y i. not onhoOO.\" bec.me it i. right, but be<mse it won. T imothy hoke .nd Peter Gandy w,lI foroo a new dekte in Christi.n cird ... for which t he Churc h will ultimate _ I)' be grateful.' ",p,' kY<I """ ........ ''''''''' ... ~ .. "''''... and

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'The livoly . nd energetic >tyle o! this book will give the ordmary re.der 0 me insight in to the obscure ond intriguing beginnings 01 Chri,,;'nity. S<hohrs ",ill ow"""i"e the thorough documentation, .recified in hundreds 01 I_note • .'

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'Rarol)' hove 'he roots of Christ iani' y been di",nungled ' 0 such dist urbing effect. [shall never he able '0 reod ' he goopol' in ' he .. me ",a)' . g. in_ '

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'A wonderful blend of detective "ory, histonc,1 ",.. arch . nd clear t hinkUlg_ The ,ime for t he inner mysteries of Christ;'ni, )' '0 he brough' ou' 01 the closet is long o,'eruue, and , hi. book is a J>Oworful and courage",m voice for 'he cau,e ' """, IIoo>oka, ",tho.- oI,.,nJ .....,"" 'Th i. i. not for TO.deD wi,h a delic .. . ner.-olU ,),"em, The book is ,hock

'Poworful, provocative and ex' remely well writton, Thi' book i. a mile"one and if it ,ucceed,," J hopo i, doe" it wIll no doub, feel the heat from t he academic fi", it" Janning.' 'The 'ems My"";,, i, a J>OwOTful book which ,ucce..iully challonge, t he history 01 Christisni' ), bequeathed '0 YO by 'ho Roman Church. Already ,hi, book ho. "o"ed to hove an impac' and 'his j . understand.bl., The 'esus Mystcr;<s i. '00 well .. ",arched and c""' m",,,ial '0 he ignOTed, so [predic' it will pmvoke di>cuS5ion and deb.at e for mon)' yea .. '0 com. ' ._

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'A, t he lesm Mys'erie, Thesi. he<om<s mOTe widely known, and if it hegin' '0 he accepted, it i. clear ,b.at t he implication> aro revolu' ionary_ It i, likely '0 bemme on, 01 ' he most imJ>O"ant rehgio", deb.at e, of t he ,wen,y_fiut cen'wy'

TIMOTHY FREKE AND PETER GANDY

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~~~ Lost

Goddess THE SECRET T EACHINGS OF THE ORIGINAL CHRISTIANS

H..,nony Boob • New YOlk

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CH A PTH L

GOSPEl OF GNOS ' S

CHAPTH

O RI GINAl C IU ISTIAS'

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CHAPTH

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CHA r TE R CHAPTE R

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CHAPTH 7 .

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CON'CIOUSS.SS CONC l I n , T HE COSMOS

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IMAG E 0' CH RI ST GOD O' THE BLIND

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MY<TICAL MAn I ACI

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ArrUDIX

II. Gn"" ic I,lam

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1 10 The em Li>!

Bibliogr.phy

J 18 31 J

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Index

1H 306

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AC KNOW L EDG EM ENTS We would like to tha nk our commi,sion ing edito," Ca role Tonk inson . Rebecca Strong. Eileen Campbell an d Patricia Gift. our agent SU>an Mea .... our dedicated copy edit or Lizzie Hut chino. Tim Byrne for turning our ,i, ion of t he covor into a reality. Ellen F",ko for her positive commen " on th e manw.cript •• n at ThOr:>01lS md Harmony who have holp<..t ond will be helping in publicit y . nd promotion • • nd 10" but not leo". ",.Je ... of our pre, iou, book •• ",p""ian y The Mysluies. for .upporting and encouraging our work .

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TH E GOSPEL OF

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Life i •• Mystery_ A M y>tery so .wooome t hat we iruub'e ou,..,], .. from in in len,it y. To numb our [0., of t he unknown we desen';tize ou "",]v •• to th e m ir.de of living. W. peIp<t wte th e nonchalant lie 'hat we know who we ",e . nd ",,,,,-, lifo i • . Yet behind th is preposterous blu!! t he Myst"ry ,om. in. u nchanging,. wait ing for us to remember to wonder. It i. w. it ing in , .haft of ounlight , in t he t hought of d • .,h, in 'he intoxication of now love, in t he iof of chil dbirth Of 'he shock ol]oss, One minute we or. going .bout our bu.ine" • • if life wore oOl hill,'; 'p"c;.1 a nd 'ho next we ar. f. ce t o fa ce with profound, unfathomable, breathtaking My"'')'' This i. both ' he origin and consummation of t ho . pirit ual que". Although t he condi tiom oIlil~ havo changed cont in ually tltroughou t hi"ory, t he Mystory ollile h .. ",maim" t he .. mo_ Thi. i. a book about .

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remarbhle group of men and women who, some 2,000 Y"a" ago, were touched by the Mystery and dared to pfumb in depth" Revolutionary fre. ·thi nk." who synthesized the uailable wiruom of t he world and aniculatoJ peren nial truth , in dynamic, in novative wa Y'. Creative vision_ who encoded t heir teaching' in extraoruinary myths. Explorers 01 con sciousn ... who>< mystical philosophy promised 'Gn.,.i,' _ experien_ tial KnowloJge of Truth. Th • .., forgotten ,pi ritual piont.." . could not have conc eivoJ of the unparalleled impact t hey would have on th e h istory of humanity, Who were they? They calloJ the mselves 'Chri>1ians'. It was the", radical individuali ... who inadvertently «ea"oJ t he m""t a uthoritarian religion in h i"ory, Their qu e>tioning mystici"" w .. di>tort_ ed, aIm""t beyond recognition, into the dogmatic cr",oJ of what th.y call.d an ' imitation church '.' When thi> impoveri'hed form of Chri"ia nity was adopted . s the official religion of t he brutal Roman Empire, the original Christia", we", violen tly .uppre""", their IICriptu res burned . nd their memory .11 but <f...,J, The Roman Church f.b ricatoJ its own accoun t of the origins of Christianity, " ill believed today, which dismi,,,,, the fi"t Chri" ia", as a minor cult of obscure heretic;,. But it w .. the.., brilliant mythog:raphe" who authoroJ a ""'1' which continues to dominate the .piritual imagination of t he W.. tem wo<lcl. From the alchaic anegory of a dying and re,urr« ting Son of God they fashionoJ a new and vibrant myth which hll capt uroJ t he h.a", md mind. 01 millio ns; t he fable of a lewi,}, pe.....,t who .ued the worl d: the story of lesus the C h ri .. ,

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TH E GOOD NEWS For the original Chri"ian., the Jesus story w .. a m yth used t o introduce beginn." to the ' piritual path. For t ho>< wi,hing to go dt"per t han the 'Outer My"eries', which we", only 'for the m as ... ', there we", ",cret teaching> or 'In ner My"erie," Th ... wore 't he secret tradit ions of t rue Gn",is' which , according to t he 'Church Father' Clemen t of Aleundria, were transm itted ' to a . mall n umber by a ,ucco.. ion 01 rn."e,," Tho>< initiatoJ int o the .. Inner My"eri .. discovered t hat Christianity was not iU>1 about the dying and re.urrect ing Son of God. The y were told anot her myth that few Christian, too..y n.ve even heard of _ the "ory of le.us' lover, the lo.t and redeemed Da ughter 01 th e Goddess. Amongst the original Chri"iano the divine w • • ••• n .. having both

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I El U ! A." O T H ! l O IT G O OD'"

a masculine and kminino lac •. They rolated to the Divine Feminine a. Sophia, the wi", God<leM,' Vaul tell. m , 'Amon~ the initi ..", we .pea\: 01 Sophia ', I", it is 'the se<:ret ol Sophia' t h.. is 'uught in our Mysteri,," When initi ..", 01 the Inner My"ori,.. of Christianity part"'\: of Holy Communion. it wa, Sophi,'. pa .. ion and .uff<rin~ they remembered.' Amon);>t t he origi_ nal Ch ristia"" prie'" and prie"e .... wou ld off.,,- initiate• ...m., as , ,ymbol 01 'her blcod',' The prayer woul d be oIle,,"<I: ./>.... y Sophia lill your inner being and incre, se in you her Gno.i., " It w .. Sophi' wbo w .. petit ioned; 'Come. h idden Moth er; come, you who.,e made m anilest in your works, and give joy and r,est to t h""" who , re bound to yo u. Come and partake in this Euc h.,i" which we perfor m in your name, and in the love fea>! lor which we have • ...,mbl.d at yow- invitation: " The .,,-adication 01 th i' Christian GOOde .. by the patriarchal Roman Chu.-ch Iu. left u. a ll motherle.. children . Women haY< been <knied a .ympathetic rapport wit h t he Divine Feminine . Men have""",, <knied a love-.affa ir wit h a kmale lace of Deity. Spirituality h .. become part ol the ru.ttleground which "'parat es the sexe" when it . hould be t he sanct uary 01 eternal lellowship. The original C hri" ian. , howev..-. practi..d 'part ne"hip . piritu_ ality·. They v. lued men and women equally, .. expre .. ion. of God and Godde ... They saw the diyi. ion 01 t he .. xes as a cor",l.t e of that primal duality wh ich i. the source 01 c",ation, a dualit y th at when made one, as in the act 01 love, bring> the bli" 01 un ion t hat t hey can ed 'G"",i,' . For the original Christi.no the Jesu, story appca,, " the end 01 a cyde 01 Ch ri>!ia n m yth . which begi'" with t he ineffable Mystery manife"in~ itself as a primordial Fath er .nd Mother a nd cu lmin .. ", in the my"ic.al ma"i.!:" of fom. and Sophia. The Inner Mysteries reveal the .. myt h • • • allegorie. 01 .pirit ual init iat ion •• ymbolic stori.. wh ich encode a prolound phil"",phy wit h t he power to tranoiorm an initiate from . Christi. n in t o , Chri,, " For the original Ch ri"iano the 'g<»pel' OT 'good new,' i. not a ",ory written in , boo\: . Rather t hey ta ught t hat: 'The gospel is the Gn<»i., ,', The good n ew. i, th .. . complete "amlOTmation 01 con>c iou sne .. i. poMible. The good new. i, t hat there i • • w. y to tTan scend .ullering. The good new> i . th at thero i, • notur.1 . ute of luppine .. which i. owbirthright. Thi. i. the gospel of absolute fr""'!om . It i. not a set 01 rules which we m u>! foll ow to herome 'gcod'. It i. abou t discovering our own e, ,,, nt ial natu "" which i. good a lroady. so that we c.n live . pontoneou ,]y.

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Thi. go.pd hold. out t he extr.ordinory promi.., t hat tho.., who unde,_ stand it ' will not " "e death '." But im mortalit y i. not a cco .. to He.ven a • ... wanllor living an u pright life. It i. the immediote ,e.liootion, he, e and now, olour true iden tity, which wa. neve, born and.., ca n neve, di •.

A JOURNEY OF INITIATION Thi. book io an oxplOT.. ion 01 the goopel 01 Gnosio. Our aim h .. Ix..,n to pm.ent • radica l a hem .. i.. to t he traditional picture 01 who the origin.1 Christi.no were a nd what t hey believed. Like . ll .piritual movement>, ...Iy Christianity cover"" • b,oad . pectrum 01 individual. and «hool. with dillering leyel. 01 perception, so we have chosen to locu. on what we regml '" thei, be" and most enduring in.ights, which m . y still be valid 10, u. today. Why iso't t he goo",,1 of Gnosi. common knowlodgd First , because the Roman Ch urc h h", . ""nt over 16 cen turies .y"ematically demoying the evidence t h.. it ever O1i .. ,oJ, For much 01 t his time, nlerdy to I"".e .. Ch, istian wOTks urulcc"!'uble to t he e"abli.lied Church wa. puni.h.ble by a cruel deat h. ThanHully ..,me of the .. tox," have nevenhele" "" _ vived. In recen t decad.. they h.ve been . ugmen ted by labu lou. arch.eo_ logica l findo .uch .. the diocovel)' of > library 01 'lieretical' Christian scriptu .... in > coye n e.. N.g Hammadi in Egypt. The implicotion. of th i. lind, and the advance. in o ur u nderst.nding 01 early Chri"i.nity that it h.s led to, have yet to be widely app"" iat"", In>deqWlt e " .ml.. ion h .. .I"" pbyed a signific.n t role in di,gui,_ ing t he ..,erN tcaching. of Christianity encoded in the New Teot.ment goopel. and a lluded t o freque nt ly by Paul in hi . letter • . Rendering t h"", worh into lamiliar 'churchy ' English lull. u, in to t he ,e",.uring illusion th at we h .ve understood what i, being said, when in lact we have not even begun t o scratch the ourlace of the real signilicance 01 the origirull G, eek. The 'heretica l' Chri"i.n gmpel. , on the ot her hand, are ,egula rly ,ende ... d into unlamili .. Engli'h, making them sound "'a ng< and inac ce"ibl., One "anslator was even in t he habit of rem.,king that , uch texts were 'not supposed to ma ke any .e"",', " Little wonder, t hen, t hat an artificial divi. ion h", been crooted betw""n t he orthodox canon and oth er Christia n goopel •. However, when the N ew Test.ment je.us story i, unde",ood in it> original cont ext, . s p.rt 01 the whole Chrioti. n myt h cyd e, and the

I El U ! A." O T H ! l OIT GOO D '"

'heretica l' g<»poel . .. e interpreted . )"ml"theticalJy, they can, at last, bE .een a. exp", .. io", of one profou nd mystical philo",!,hy. [n our examination of thc .. texts we have maJe one assumption whic h othcr commentators often do not make: t hat our ance"o" wcre not idiots. We h,,'c postulated that although t hey lived in verv different phy.ical conditions, they "ill faced the same great en igm ... 01 existence a. we do todoy and that their an. wers .. e potentiallv a. valuable a. cont emporary view • . We have, in .hon, appro.ched the people we are studying wit h t he re.poect which t hev deserve and wh ich t hey have J,.e"n denied for ne .. ly two millennia. Academics have often faileJ lamen tably to unde"'a nd t he 'pirit ualit), of the o riginal Christian. bEca use they have la cked my>!ical in. igh'- The Gno. i. i. not an in tcll", t ual t heory. It i. a .. ate of bEing. It is an inner 'Knowledge ' which can never bE truly u nde",ood b orn t he ou tside. Trying to com me nt on t he Gnosi. wit hou t ever having pe.-.onallv expoerienc.d its life_changing impact i. like writing a travelogue for a countrv you have never vi.it ed. Any native would find it b ughablv ab.urd. We .pproach this work not onlv wit h . commit men t to rigorouo .cho[anhip, bu t at.o a. lif<long students of ox!",riential mvsticism. W. a re not, howe VOl, membE" of any cult or affiliot ed to a ny leligiou. organization . This, we feel, ma kes us ideally plac ed to take up t he ch. llenge of ",,,,,vel ing the ancient Gn",i. for modern ro.de". New ide .. c.n take decade. to tTavel born .cholarly circles t o t he general public . We h.ve attempted t o circumvcnt thi. proce.. by making the m.in text of the hook as a«:..sible a. pos.ible while offeling not es for those who wi. h to """ more detailed evidence in sUPI''''t of our idea. or to check our .ources, f", us, putting togethel th is hook has bt..,n much mOJe than an academic otudy. It has be<n a revelation. For t he origin.l Chri" ians, t he proce .. of initiotion involved meditat ing on t heir myths to tca.e ou t the allegorical.ignificance . In writing this hook we ou"elve. have had to undertake a simil .. in_depth >! ~d y of Christian m ythology, Thi. h as J,.e"n an initiatory experienc e which ha.lett u. tra n,fo,med in w.ys we did not anticip.. e. It has bEen a philosophical iownev of cosmic ploportiorn. Vet at its con_ clu. ion we have found that t he teachingo 01 the origi""l Chri>!iano, although .. emingly arc.ne, are actuallv about undentanding the miracle of life iu" as it i• . We have struggled to poenetrate inde<ipherable riddle •.

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chapter two

TH E ORIG I NA L

Christians '.'1IHb " .... i, "rin • • in P, son boob i, foul><l . bo in ,h. books of God', Cbo«b. Wh. , 'hey , b.a", i. <ommon.r< ,h. ~' oo1 . .. bicb . prinS from "" b... " ,h. I, ,,th .. i, ;n« rib<d o.tl>< l><an : OD f ri,.d, '

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ft '• • "TOngo world. A, ' ho end 01 ' he ninNeen, h cen' ury ' he influon,i.1 Hindu guru Vi .. bn.n d. w.. .. iling ocm" ' he Medi' erranea n St. on • ",'u rn journ ey ' 0 England when he had a curlou . dre. m . A very old .nJ yenoTOblo_l()()king >age ' Pl"'ared ' 0 h im, .. ying:

'Do ye come '0 o!lect our "" ,oTO,ion! I . m one of t he .ncion ' on!.or 01 Ther'p<u ,.e. Tho ,rut h. preached by "' h.ve been given ou' by C h rnt ian. as " U8ht by rosu., bu, lor t he m.tt er 01 ,hot , , h.,., wa. no p<rwn.li,y by 'ho n.m e of Je. u. ever born:' Thi. eX'Tae! from Viveh n.nda '. au'ooiognph y was kindly ",n' '0 u . by. "a der of our previou s book, Th< My,I";,,, be"u,,", i, endoJ-se. ' he "Yolu 'ion ory view 01 'he origin. of Ch, isti.ni.y ' hat we pre50nted ' here. After years 01 painst.king , e",,",ch we concluded .hat ' he 'Tadi,ion.1

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history 01 Christi.nity w., at be" hopelessly inac< uut o .nd at worst a I"'ck 01 Ii". The e,idonce demanded thot we t hink tho unthinbblo. Chri" i.nity wa, not the cult of a first-<entury Me»i.h, but a lewi.h . dap_ tatiOll of the .ncient Pagan My"ery roligion. Wo wuld find no ovidence th .. thore h.d e,er been an historical fe.m, """. u." th o gospel "ory w .. . jewi.h reworking of . ncient Pagan m yth, of . dying and ro.urrt'Cting Son of God.' 1'0'0 evon ventured an infOTmod gue .. .. to who ma y ha .. authored the original lo.m myth _ a sect of my"ical few. called t he Thorapeutae ' Is it I"".ible that Vi,obnand. roached the truth by int uitive moans a cent ury bciore us; Verh.p., Tho p'ychologi" Carl lung c.mo to beh evo th at tho whole of h uman h istory could be reconst ructod lrom t he con tents of one pe.-.on'. unconscious' Vet it roquire, ,ub.ta nt ial ovidence to vali_ dato .uch • moc king revi';on of re<ei,-e d hi"OTY. Thi. we provided in The '",U, Mysteries. The m.in concern of t hat book ",a. to uncovor the t rue hi, tory of Chri"i.nit y. Tho main concorn of th i. book i, to di>eern t he t rue meaning of Chri"i."it y. But beforo we c.n ombark on an e xploration of tho go.pel of Gno.i. wo ",,,d an undersunding of the hi>toric.al cont ext in which it "' •• taught . In tho light of our late" re",arch, th ordo ... , wo will first roview, cla rify and expand upon th e picture 01 Christian origins which we prose nted in detail in The My>teries, The tTOdit ionol history of C h rut i."ity h.. m.naged to survive for so lon& in part, because .ltho"8h it i. utterly in.dt'qu .. e to tho lacts, it i. fairly intornally consistont and e • • y to g'-"p. W. havt' lound thot t he be" w. y to open peoplo to t he ide. that t his .upposed history i. actually. complete fa"ta.y i, to pre.m t a ri .. l picture 01 how Christianity and Chri"i.n mythology developed, which i. more cohe,ont and plau.;ble, In thi. book, therdore, thi. i. what we will .. tempt. Fundamentally.ll we aro . ugge>ting i. that we li.t<n to tho losers in tho civil war that bedovilled Christianity in t he th ird and fourth centuries between t he Roman Church and those it branded ht'rNi" .nd did every_ thing in its powe, to silonce. The "adition.l h i"ory w .. writton by tho winners. but wo h.ve come t o believe that t he account of the origin> and mo.ning of Chri"i.nity given by th"", dissident C h ristian. is far clos-er to th o truth .

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I"U! A." O T H !

t OIr GOOD'"

GNOSTICS AND LITERALI STS To unde.... and something in a new way, we often nero to thi nk using new teTm • . When writing .bout t he history of 'riritwlity, ",hola" usually d . .. ify roorle .ccording t o the religion to which they are affiliated _ Pagan, lew, Christian, Mu.lim, a nd.., fort h. We would like to .uggest that thi. w.y of thinking conceat. • much more . ignifi«nt d . "ifi cat ion, which categorize. indi .idwl • • ccordi ng to .piritu. l unde"tanding rather th.n religious tTadit ion. From our >ludies of world .pi ritwlity, we ha .. ONerve<! t hat reli · giou. mo,'ements tend to embrace two opJ>Ol'ing pole., which we call 'Gn"'t ici ",,' and ' Literali,m', with p>rticu lar individual. inh.biting t he whole 'p''< t rum between tbe t wo extreme • . 11>i. cl ...ification i. impor_ tant bec.use Gnostic. from different religious tTadit ion. have f., more in common witb e.cb ot her than they do wit h Literalist. within t heir own tradition. Whilst Literalist. from differen t religions cle.,ly hol d conflicting belief., Gnostic. from all t radit ions use different concept ual vocahularie. to artic ulate. common unde"tanding. :sometimes c.lled the '""rennial philo5Oph y'.' It i. not t hat .ll Gno>!ic. agr<e. Differen t IIChooJ. argue vehemen tly with each ot her, but th..., differenc", .,e minor comp.,ed to their ,h.,ed e".enti.l """""c ti~e . To get an .ccurat e underst.nding of the de.elopm<nt of .piritu.l ide.., we need to view Gno>tici,m .. an identifiable . pirit u.l tr.dition which tran scend. the acceptc.J division. into regional religion • . 11>0>0 who embrace Gnostici.m and h.ve been born into a ,"wish culture tend to rem.in wit hin t heir national tradition .nd become [ewi. h Gn"'tic., while those born e[ .. where tend t o become Muslim Gn"'tic., and so on . But all Gnostic . need to be unde"tood • ••"en tially]»", of one evolving tr.di_ tion , whatever their race or culture .' The go.:rl of Gnostic .pirituality i. Gno,is, or Knowledge of Truth. w. have c hosen to use the name 'Gnostic.', meaning ' Knowe,,', bec.me in the • .,iou. langu.ge. u",d by different religion., individual. who have realized 'Gn",i.' or a chieved 'Inliglit<'1lment' ",e often ",ferred to • • ' Knowers'; Gnosrikoi Wagan/Ch ri"i.n i, A lit. IMu.limi, Gnani, IHindul, Buddbo'IBuddhi"i ' Gnostic,; in terpret tbe storie. and teaching> 01 their spiritwl tr.dition • • signpo>ts point ing beyOlld wom. altogether to th e mystic.l experience of the ineff.ble Mystery. Literalists, on the other hand, believe their IICripture.

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are act ually the word. of God. They take t heir te.ching., >!orie. and in it;'t ion myth. to be fact""l hi .. ory. They foeus on t he words .. a lileral e><p", .. iO<l of the Truth . Hen<:e we have chooen to call them 'Liter.Ii ... •. Gn<Htics are concerned with t he inner e""nee of th eir "adition. Literali", .."",iate their fait h wit h its outward manife .... ions: .acred .ymbol., scriptures, rit ual., ecde.i.stic.l loade", and so on. Gn"'ti", .ee th emselves . s being on • • piritual journey of pefWnal "ansformati()n. Lit erali", .eo them>elve. a. fu lfilling . divinely ordained obligation to practi", particul., religious cmtoms . s . patt of their national or cultural iden tity, Literali", believe that t heir particu lar spirit u.l tradition i. different from all othe" and h.. . unique claim on the Truth. They obsessively form ulate dogm .. which dcline membe" hi p of their p. rti cular cult ' They . re prepared t o en fOTCe t heir opinions .nd .ilonee t hose who di.sent , ju.. ifying their . ct ions by claiming that they .re fu lfilling God'. wilL Gn"'tic., on the ot her hand, . re free .pirits who qu e>!ion the pre,upposi_ tions of their own culture. Th<1' follow t heir h earts, not t he herd. They ",e consu med by th eir private quest for t·n ligh«nmen t, not by tho 8"'1 of recruiting more .dherents t o a religion, Gn"'t ic . wish t o free t homoelve5 from the limitations of t heir pe"""al and cultural iden tities and experience the onene .. of .11 thing. , They there_ for e have no reluctance in .dopting the wisdom of other tr. ditions if it add. oomot hing t o their own . Literalist. me religion to ."'tain their personal and cultural identity by defining themselves in opposition to "'hers . Thi. inevitably leads t o di.pute. with t hose outside their particu lar cult. It i. Literalist. who fight wars of religion with Litoralists from other "adition>. each claiming t hat God is on their . ide. Lit<'Tali.ts' enmity .ho extends to Gn"'t ic. within t heir own tradit iO<] who question t heir bigotry. Moot . pir_ itual " . dition> have . t ragic history of the brutal oppre .. ion of Gnostic. by intolerant Literali.ts. Interestingly, it i. nevel the ot her way around. We know th .. we are radically changing . «epted term inology .nd run the ri,k of affronting some da .. ici"s . nd Christian scholars, but we feel t h.. thi nking in the.e tenn. enoble. u . to undo"'anJ the origins of Chlistia nit y much mOJe accurately. Thi' way we can cilcumvent t he de.d end of looking for . part icular 'parent ' religion. Chri .. ianit y cortainly adopteJ many clemen" from Judais m, " i. gencrally accepted, It w • • al.., heavily influonceJ by Pagan i.m, a. is being incre .. ingly realized .'· Rut it is best conceivt'd ... a prootlC t of neith er and a leaction again>! both .

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I " U ' A." O TH ! l OIT GOO D '"

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THE THERAPEUTAE AND THE ESSENES We have come to undemand the original Chri"ian. a. p.,t 01. di'p"'we Gnostic tradition flouri.hing acr",. the whole of the Mediterranean wit h • common mysti",,1 philosophy a nd a common abhorrence 01 limi«'" Literalist ,eligion, Strictly 'peaking, there were no 'original C h ri,tian,', but , .. her . con tinuous stream 01 Gnostics from different culture. wit h diHerent experience. oIlile, all producing t heir own unique v" i.. ion. on the perennial philosophv, Among" some lewi.h Gnootic. a ",hool devel · oped which .ynt h",ized Jewi,h and Pagan m)'tholor;)l to produce d istinc_ tive new m)'th., [n ,e""'peet we can .ee that th is was the beginnings of what we now c.U 'Christi. nity', Tht'''' proto-Chri"ian, were prob..bly the Thorapeuu e and Es,ene", who ore described by t h e Jewi.h Gnostic Philo, himself prob.ably . n initi_ ate 01 t he The,"putae, •• two port, of. , ingle .chool 01 philosophy, The world t hoy inhabited w., domin .. ed by cosmopolitan I'agan civiliz.. iono which had been trading, conquering and ,ynt hesizing with each ot her lor centurie>. As early .. the lourth century .c. the Pagan Gnost ic PI .." had described the peoples of t he Mediterranean as like 'frog. around a small pond'. " A few dt'C. d.. later the empire of Alexander th e Gre .. transformed the ancient world into e.senti.lly one ""ltu.-., a nd Groek be<.me the intemation.llangua!\" . I"gan, Jewi,h . nd Chri"ia n Gnostic. all wrote in G.-.ek, t hus m.king t heir ide .. readil)' available to each ot he, .nd fuelling an explosion of c",ative eclecticism, It w •• an ideal en,-ironmen t for Gnosti ci.m to flouris h . By the first cen tury c< huge numbers 01 lew. in luJ.ea and throughout the Me>dite"anean were fully integra"oJ into sophistic.. ed Pagan society, none more", than Jewi.h Gn"'tic" .uch a. the Therapeut.., who reg.,d_ toJ themselves as literafly 'cosmopolitan,' _ 'citizt'm of the cosmos'." Philo writes of being part 01 a n international fellowship 01 Gn"'tic philosophers who, '.lt hough oomp.,ative!y few in number, k.. p a live the co,"",eJ 'p"\: of wisdom """R,t ly throughout the citie, 01 the world'." lewish Gnostic. cl aimed to be inheritors 01 ,""erot myotic. 1 teachings p>"ed down from thoi, own great Gr.ostic master, M""... ~ These teach · ings wore so ";mil., to those 01 Pagan Gn""tici,m t h.. many Jow, claimed th .. t he great Pagan phi lollOphers h.d origin.lly received their wisdom from Moses." Thi. be'liel encouraged lew. to en thusi. stic.lI), embra ce the philosophy and mytholor;)l of t he Pagan Gnostics to .ugment their own

THI O Oi G I NAL CHl""ANS

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tradition. pJOducing a lorge number of ,piritual tre .. i,e, which ,)'nthe_ 'ioed Pa!}'n and kwish motif.. ~ The spiritualit y d the Therapeuue and Es",m.. i, an e""mple oi t hi. fu.ion of Jewish and Pagan Gnoo;tici.m. A3 well as being foUowe" d their own ,.,wioh mu ter M""". they wore .!'" foll",,'or. d the great P.>pn phil"",,!,her Pytha~r... whose di><iplos had set up commWlitie, throughout the M<..Jiterranean world. The jewi.h h istorilln JosephWl infor"" u, that the E.""n .. orocOInj=.ble to the Pythagorean ... · enthusing 'all who have tasted their philosophy .:Ie attracted to it', " Philo, him",]f known •• 'the Il}-thagor.. n ·... descrihe, the Th",apeuue .. p....... i..;ng 't he contemplative Ii),,', which w .. . way of describing Pythagor.. ru.- He teU. u. their wi.oom stem> from G"""e and th .. 'thi. kind exi, .. in many pIa< .. in the inhabit_ ed world'." Following the p... ctice of t he Cynic ",hool of Pagan Gnostici.m, th"", Jewi, h Gn""tic, colled their spiritu.1 tradition , imply 't he W. y' _ a term a l", a <lop"oJ by the original Christiam_ D The fou rt h_cent ury Chri" ian Lit e... list histori.n Iu",biu .... w so many .imilarities between t he Way of the Therapeuue and the Christim W.y t hat he claim<>J the Therapeutae w.re . mongst t he first followe" of Chri,,_H But Philo', description of the Thera""utae wa. written before t he t ime that lem. i. , upro..,d to have becn teaching, so h. i. cloorly I>Ot writing about di,ciple. of .n h i"oric.1 Me"iah, a. EmebiWl helieved_ H Ironica lly, Eu",biu. w • • prob.bly right nevenhele"" .Iheit in an entirely different w.y lrom how he intended_ The b.enes .nd Therapeuu. did not follow le.u. _ They created him '~ The idea of some ""t 'making up' the Jem. myth may "",m . traJl8" today, but this i. be<:.auoe we no longer think oi myth. in the ... me way .. ow anc .. to," did, To u. myth, or. irrelevant hnt.we., but the .ncien" r<ga:rded them .. profound aUcogori . . . ncoding my" ic .! teaching •. Mythic.1 motif. ",p",..,nted phil"""l'hic.1 principles. They we", .n archetypal vocabulary with wh ich to think. Creating new m yth . wa, a way d exploring new ide.. _ Reworking old myt h. and .yncretizing them to create new one. was a m.;"r prooccup., ion of the Gnootic._ Philo tell. u> t hat the Therapeutae were d.voted to 'philO>Ojlhizing a nd interpreting their .nee"ral >cripture. a llegorica lly. for the y thi nk th., t he word. of the literal meaning .. e ,ymbul, of a hidden nature which i. made plain only by th e under_ mooning'- lm.ginative mythologizing i. al.., what t he later Chri"ia n Gnostics 'pecialized in, One of their critic. condemn> th em fOf u.ing '. llegorical interpretation ' to freely ' recomf'O"" Jewish scripture. md

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'Greek epic mythology'," which are precBely the two wure .. used to create t he myth , 01 Je,m and the GOOde". Il<ginning with th e T hera""uue .nd [,seno. in t he /irst century Be" a body of 'J"'Cifically Christi. n mytholog)l gradu.lly evolved, p. .. ing through many "'g'" and revi,io,.., with different Christi.n school> de_ veloping their own myth. or their own ,e"ions of common myths. b""ntially, all of the.e myth. explore two que"io,.. which are fund._ men ul to the hum.n predic. ment: how did we get into th is me .. and how dowegctout ofit [1 iewi,h Gnostic. belie,-ed that answers to th e.. question. wore encoded in two . llegorical myth. from th e Books of Moses: Gen~.i, .nd Exodu •. Gen~.;' mean. 'origination' . It wa. und«stood a. encoding t eachings ooout the descent of t he soul into phy,ic. l incornation. Exodu, mean. 'the w.y out ', It wos ",en .. enooding to.chings .oout th e initiate '. spirit u.l .,.th bock to God.H The origin.1 Christia,.. ,ynthesized the .. ]owi.h myt h. with Pag.n myths which a l.., encodeJ Gnost ic te.chings a oout the I.ll .nd rc'(]empt ion of the ",ul to cre.to t heir own myth cycle wh ich explained both t he 'descent ' .nd the ' return', The Christian myth 01 descent or origination i, 0 ,ynthe.is .nd elabora· tion of the Jewi.h Gen" i. myth and Tim,,"u , , a Pythagorean t",.. ise by the Pagan Gnostic ph tO.H In h i. treati .. On 'he CmJlion of 'he World l'hilo "go"" tha" unde" tood allegoric.lly, ,he", ' wo works encode the .. me doctrin"'.~ The C h ris, ian myt h 01 the 'rerum' i. a powerful allegory designed to guide us through ' he "age. of initiation wh ich le.d to Gn",i,_ It wa. c«ated by .yn, hesizing th e Jewi.h myth 01 Exodus with Popn myth, of the dying and «su<Tecting Godman Osiris- Dionysu,. Origin.lly. ' imple and .hm.ct myth, i, wa. re,isM and embelh,h eJ oycr ' he cuu...., of ' he first a nd second cen,urie. c< to become the most influen,ial myth e,... creared : th e Jesu. "(1)'.

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ORI GINAL CHl"ro AN S

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SOURCES O F T HE JESUS MYT H Lot ', .... mine the v.nOll! oJement> from which th o Jesu. myth wo. con struct ed, beginning,..s tho originol Chri"ian. undoubt edly did them_ "')VO!, with th o myth 01 Exodus,

The Ex odlls Allegory This famous Jewi.h myth ",10,,,, the .. ory of Moses leading h i. poeoplc out of captivit y in Egypt by miraculously paning the Red Se • . There follows 40 ye." of wandering in t he wilJeme .. in .. >reh of the l'romi..,J Land, at t he end of which M""" dies. It i. hi••ucces...-, I<»hua ben Nun, who miracu_

Jordan to l.ad tho lew, to tho destined homeland ~ Tho name 'Jesu,' judi come. from Exodus,D In Grock the Hebrew

lously I"n. tho

riWf

nome 'loshu. ' becom.. ') .. uo', Today it i. normal prootic. to us< ]... hu.

for the hero of Exodus a nd ' Ie.u,' for the hero of t he gO'p<b, which "'oids an y comparison of t he two. At the time, however, it would h ave been completely obvious that t hey ,ha red the .. me name . Thi . i. not a coincidence. The Christi.n je.u. i•• mythic development 01 the jesu. 01 Exodu • . In Hebrew the n. me jo,h wo/fosu. i. written with the letters rod Hoh Shin V"h H<h . The letters rod H<h V"h Hoh, k nown a . t he Tetra_ grammaton, were extremely .ignilicant to jewi.h Gnostic., • • they were u",d to , ignilV the unpronounce.ble n.me 01 God, ",u.lIy render< d tod.ay with added vowel. os eith er J<ho .. h or y.h weh, A. Philo explain., when th e middle letter Shin, known • • the Holy utter, i • • dded, the name means 's..viour 01 t he Lord' .» The honor.ry title 'Christ' i • .I.., Jin l:od to the Exodus myth . Paul t ell. u. that, a. wdl .. Jesu., Mose. wa. al", 'God'. Christ'," 'Christ', wh ich me.", 'AnoinICoJ One', i•• Greek rendering of the Hebrew word 'Mo"i.h', which wa •• n epithet for a leaJel, u .. dof Jewi.h king>. Although tod.ay the name 'je.", Christ ' i. inextric. bly linked to t he Literoli" figure 01 the ,up_ posed lound", 01 Christian ity, in the first cent ury n the n ame would h.ve heen he.rt! • • obviously ,ymbolic, meaning The S.viour King'. jewi.h Gn"'tic., a nd Christ i. n Gnootico after them, u ndoIStood Exodus to he . n initiat ion .llegolY, Egypt "'pre",n" t ho body. Wh ilst init iat e. identify with th e body they ore 'in c.apt ivity'. To 'com e lorth out 01 Egypt' wa. understood .. leoving heh ind t he idea of heing meld y • body

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and di>covering t he soul. Th. ignorant Egypti.n> repro .. nt tho •• 'without Gno. i.', who rem.in idon tilied with t heir phy. ic.l ..,Ivo • . C",.. ing tho R,oJ Se. w .. undo",ood • • • ymbolizing • purilying Npti,m, which i. tho Ii", stage 01 init iation on t he path 01 . piritual . wa\:_ oning lor th"", who oro 'con sciouo' ,B Explaining that Exodus .hould be und<T>tood 'allogorically', Pml writ.s: 'Our >nee"o .. pa.sed th rough th o Red Se •• nd so rocoived bapti.m into tho lellow.hip 01 Mo ... ·.~ Initiation by Npti.m begin • • proc ... in which initiate. must h c. their ooubt> . nd conlmion, .ymbolized by the lew. being afflictod in tho d.""" fOT 40 y.a". The next st ago of initiation i. about tho ·do.,h ' 01 the old ••1I, represented by the do., h 01 Mo.e •. Mose. i. my,hically reborn • • Joshu. / rom. who complot o. the joumo)' 'he Promi",d Land, repre .. n t_ ing t he ' ",bom' init iat e who ",.liz• • Gn",i • . The N,ic structure 01 t he Exodus a llogory, ",pre .. nting the lundamon · ta l st.got 01 Gnostic initiation, i. ' he fr.mework upon which tho Je. u. my, h w .. constructed . Th. first st.go of in it iation i. one 01 purific.tion and strugglo. In the &odu, myth this i. the eros. ing of t he Red Sea, wh ich inaugurate. 40 ),oa" of wandering in t he wilder""" . In the I.. u . story. this stage;' represent od by Jem.' N pt i,m, followed by hi. 40 day. in the wildeme5S, The next st.go in th o proco .. of initiation;' tho ' dea th' 01 t he old sell wh ich procipi ...", Gn""i • . Thi. i. rep.-.sonted in t he Exodus myth by the d.ath 01 M""". and in the rosu. myth by the death of rosu. on t he cro .. , The experienee of Gnosi. i. repre •• n ted in Exodus by rosu. cros.ing to the Promi.. d Lmd and in tho New Test.mont by , • • u.' ""UlTOction from th o d • • d and . ", on";on to He.ven,

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8.o.i. Structure of &oou •• nd t he r., u. Story as loiti.,ion Allegori ••

Initiation I'roc,,,

Exodus

Purific at ion o.,at h of th e old .. If Realizat ion 01 Gno.i.

C"".ing th o Rod Sea o.,ath 01 Mo>o. The Promi..,d Land

THI O Oi G I NAL CHl"rtANS

Bapt illIIl by rohn Crucifixion R•• UlTOct ion

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Acknowledging their d~bt to t he Exodus allegor~, the original Chri"iano cla .. ifi,.J p'-"'Ple • • 'the captive, the called and t he chose>Jl'." Th"", yet to unde'Ko initiation . nd still traprod in the ide. 01 being. ph~.ical OOd~",e like t he jew. c.pt ive in Egypt . Those who h.ve h eard th e call to awaken and begun the .piritual jowney by being init iatod into t he Outo, My"eri .. of Christianity .re like t ho", Jew. who were 'c allod out 01 Egypt' to begin the journoy to tbeir true home . 'Those who h.vo undergono the process of purific .. ion and .piritu.l >trugglo nece ... 'Y to prep",e th emselves for Gno.i•• nd b.en cho",n to be initiated into tho II<cret Inner My"eri", 01 Christianity..-. like t ho.e 'ch",on prople' whom jesu. le. d. acr",. the rive, Jordan to the Promi....J Land.~ Init i.. e. who finally re.lize<! Gn",i. were known • • ' th",o who h.ve er",.ed over'.~ Early Christian. were woll .,,.,,e of th e p.... lle], between thoir je.m Christ . nd tho j",us Christ 01 Exodus. lustin M.,,)'T, 1..- o<.ample, expl.ino that tbe Christian Je.", wiD leod hi. peoplo to tho Promised Land iu", a. tho [<.us 01 Exodu, led his prople to the Promi .. d Land.~ lustin t.."". the motif 01 the etoM to Exodtu, whore Mo"". holds up • "'rpent on a CroM .nd MY', 'Ii you look at th is image and belie,o, you . h all b. ... ,ed by i,'" Thi. ""'ITe is made explicit in The Gaspe! of fohn , where je.us is made to announce: The Son of JI,.... n must b. lilted up as tho serpent w .. liltod up by M"",s in the wildemo ...... Other, more incidental, myt hic motil. fou nd in the Je.u. myt h al", como from Exodus. Once he h .. croo>ed the ri,o, Jordan, the Jesus of Exodm ",I""" 11 men to "'p,esent t he 12 tribe. of 1".oL Altor h i. h.pti.m in tho rivor jordan, the lem. of the go>pd. likewise .elcr" 12 men •• hi. im_ medi .. o lollowe".~ Bot h motif. refer to tbe 12 a",ological .ign. 01 tho zodiac " Such a referenc e i. not su rpri.ing. The lew> h ad adopt ed .. tro_ logy !tom the B.lb~loni.n. whilst in exile in B.lbylon , evontWllly b.coming renowned throughout the ancient world •• astrologers . Thoy even claimed that tbe Jewi.h pot ru",h Abraham had be;,n t he in,on tOJ 01 this ancient >Clonco. • In t he myth of M"",s, .. h is birth ' he evill'hHaoh, fo. rful of . p,oph_ e.y thot Mo ••• would be t he ca use of h i. downf.ll, com mits m . .. infan_ ticide in an .ttomp' to kill him . In the go>pel myth of lesu. ,hi. b.come . th e 'slaughter 01 ' he innocen'" perpetrated by t he ovil King Herod who, fe. rful 01 a prophesy that the true King 01 the Jew. h • • been bom, attemp" to kill the inf.n t I.. u • .~ Mary the . iste, 01 Mo... b.come. J.. us' mot ho,

I " U ! A," O TH ! l OIT GOOD'"

Mory, ' correspondence pointed out in m.n yCh rut ian texts," well., in the Muslim Our'.n" Like t he lews in Exodus, in t he gosl"'l "ory Je.us i. called o ut of EgYJlt , where he has bEen in h iding, like the soul wit hin the body. The Go,p"! of Mauho", e~pl.in' th at t his is to fu lfil th e proph e.y 'Out of Egypt I have called my Son.'" Here, a. ol..,where in the gospd., we .hou ld ",.d 'fulfil the prophesy' . , a coded reference to th e source of t he .ymbolic mot if .nd its in t<>Jlded allegoric.l meaning. Thi' i. prophesy in retIOSp«t, Jo. us fulfil. Jewi.h script ural oxpe<utions prt'Cisely bEca u.e th e Jesus "ory h . s !J.e<,n constructed from t hem . I~"cing tOKet her previou<.ly oxisting myt hological motorial in a new way wao • traditional Jewi.h tffhnique I: lK'wn as midra,h" It has long bEen known to schola ... for e xample, th at the ent ire pa"ion narrotive in t he gosl"'ls has b.."n created from motifs .. \:e n from 1'S<llms 22, 23, 38 .nd 39 and from t he depiction d t he 'suffering ..,,,ant' in The /look 0( Isaiah . ~ Tho Essenes .. ught t hat in ancient tim'" th e Je. us of Exodus had hidden "",rot te.ching>, so only t hose who wore worthy could discover them at th e . ppropriate time.~ They devel0l"'d a cont em porary myt hic Ch rist figure c. llod the 'To. ch er of Right...,mness', wbom they iden tified wit h the Jesu. of Exodus,~ Thi. figurE oventually becom e th e Je."" of t he go'l"'ls, a mythic.l reinca rnation of tho great horo of t he most importan t of all t he Jowi.h GIK'"ic myt h •. The secret teachings hidden by Jesus t he Ch rist of hod", are fi n ally made public by t he reworked figure of Jesus the C hri st in t he gosl"'h. This i. t he ' secret not revoal,.J in form er t ime,,' but 'now di.closed' of wh ich Pa ul writ'" in hi. lettoIS,"

Jewish Messiah and Pagan Godman These Jewish myth<>logical motifs were syncretized wit h m<>ti/. borrow,.J from the in itiat ion . llogori« of t he I'.gm My"erie •. All 01 the great I'ag.m Gnost ic •• such as Pythago,.s, Socrat .., Plato . nd Plotin us, were init iates of one or m",e 01 the Mystery cults t hat were ubiquitous th roughout the anciont M,.Jitorr.noan. M Each My"efJ' tradition con>i"ed oI ..ote,ic Outer Mp;terie s, wh ich involved religious p,.ctic.. in which . nyon" could part icipate, . nd esoteric Inner Mysteries, to which acce.. "'.. gained by undergoing a pr""".. 01 initiation. In t be In nor My"eri .. th e ri,u.ls . nd myth. 01 tbe Outer My"ori'" were revealod . s .negories encoding my"ical toach ing which could lead a n in itiat e to the exl"'rience of Gnosi>,

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The m""t im portan t charact e" in tho"" . llogorical init iation myth. wero the lost . nd ro<leemc.J Godde ... nd the Jyin~ anJ re,uITC"ting Godman_ Rogional variation. on t hos< two mighty figure, a", found t hroughout tho ancient woo-Id. In Egypt they were known • • lsi • • nd o.i"', in G"""e • • Porsephono and Dionysus: in Syria . s Aphrodite and Adonis, in A,ia Minor a. Cybele .nd Au is, in MO"'l"'tami . ... Ish tM ond M ..d uk, in I'orsi . .. tho M.gna Mater and Mithr.., in th e .re•• rou nd luJ..ea a. Ashera h and Ila.L ~ The Pa,<;an Gnostics were a ware that a ll t he .. differ _ ent Goddes",s .nd Godmen were .s""n tially t wo universal mythic archo_ type • . They IIOmetimes ",ed the gmo"l name 'Great Mothor' to denote tho Godde .. a nd 'O>.iri,_Dionysus' to denote the Godrrum." The myth. of the Pagan Godman describe a 'Son of God', born to • virgin on lS December, who die> at Eo,,« th rough crucifixion, but who resum,," on th o thinl J..y. Ho i. a prophet who offe" his followors tho ch.nce to be born ' lI"in t hrough the rit'" of Nptism. Ho i. a wonder_ worker who ,.ioe. the dead .nJ miraculously turn. w .. et into wine at • m.rriago ceremony. He i. . . .viour who offe" hi. 10110,,",,,, redempt ion th rough partaking in a mo. 1 of bread and wine , . ymboli c of his body and blood. The... nd many mo", mythic motifs, ' s wo explore in detail in The ' esus My,uri" . were incorpo,.ted by tho original Christian. into t heir myth of le. u • . The Therap<utae , whom Phi lo describe • • • 'like th"", init i.tc.J into th e My"erio. 01 Dion y,u. ', wore b..eJ in £gypt not forlrom . lake where th ere Nd beon ma ,.,r cel.b,.tion. of the M y" .ri.. of tho Egyptian Godman O.iris for centuries_ ~ Tho hsenes wore b.od in luJ..o., near tho pbce whero J.. us ben N un was >aid to h"e c roo..,d into t he Promi.ed L.nJ .~ From tho •• mythica lly charged ",c".J . ites, Jewi. h Gnootics com_ bim.J tho Exodus initi .. ion m yth of the Jewi, h Chri" Mooe. _Iesu. and tho init iation myth. of th e Pagan Godman O>.iri. _Diony.u. to cro .. e a un iquo ,ynt h.. i. wo know ... the goop<l st0f]' oj Jesus Chri,, _ Tho.e t wo OOIlrce. aro m. de oxplicit in the two incomp"tible .ccounts of Ie,,,,' birt h .M On the one h and we are givon long &enea logie. tracing tho a n«" o," of h i. J" her loo<ph to,how that Jo, us is born in t he line 01 King David, • • t ho lowish Christ/ King was exp<cted to be . Yot on th o ot her h.nd we aro told th ...ctu.lly l.. u. ' fother i. God ond hi. mot her a .irgin, motin taken from the o.iri. _Dionyou. myth. By placing th ese contr. dic_ tory accounts . ide by . ide, tho go.p<1 write" m.do clear, for 'th""" with eafS to he.,', tho du.l mythic iden tity of '.. u. _

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I El U ! A." O T H ! l OIT GOO D '"

By combining the fewi.h M<Miah wit h t he rag.m Godman, "'wish Gnostic. must have lelt th<,.. were <feating the ultimate my. tical sup<rhero. They W<fe also, a. i. characteristic 01 Gnost i"", openly chaUengill,'; their own Lit OTali" tTadition, Jewi>li Lit erali". were anxiously awaiting a n hi>torica l Me>siah, who was expected to be a warnor king:.ent by t heir tribal deit y khovah to free them hom domination by the Romano_ By . yncrotizing the ligure of the "'wi.h Mes.;ah with the I'agan dying and r .. urrect_ ing Godman, lewi.h Gn.,.tic. were not only making Pagan wi.oom mo", readily ava ilable to lew. but we", . 1"" pr""'nting Jew. with an entirely dif_ leren t yi. ion 01 their Me"i"', Tho Gno>tic J<>us Joe. not come to bring political .. ly"ion , but my._ tical enlightenment. Ht, 00.. not Iood victorious armie., but die • • • a com mon criminal, which to lewi.h Literali". wa . offensive here.y_ Like the Gnostics themselves, h e is • I",e _th inker who breah th e rul"', embraces society's outside,. and ridi cule> the ",d esia"i" l authorit i.. lOT t heir ignorance. By crea ting a nd popularizill,'; th e lem. myt h, Jewi.h Gnostics were doing what Gnosti c. alway. do _ they were con lron ting t he stat us quo and presen ting their own ra dica Uy .lternative vi.ion 01 lile . s a journey toward. Gnosi.,

The Saviour King At t he hea" of the p<rennial philosophy 01 Gno>tici.m i. a . imple but powerful idea, the implicatiorul 01 which we will be exploring throughout this book . It is the ide. 01 God as a Big Mind wh ich contains t he c.,.moo and wh ich i> b;,'Coming con>cious 01 itself t hrough aU con>eious beings wit hin t he ""mo>, The purpo .. 01 Gno>tic initiation i. to a waken in us a r«ognit ion of this our .h.red divine •• sence . The ragan Gnostics mythicaUy f<'I'resen t ed the idea 01 the one Consciou.neM 01 God that i. oonsciou. in an by the image 01 the ' King'," I>lot inu., lor eLlmple, writ es: 'Corulciou."".. i> th e King, And we are a ho the King when we are t.-.nofurmed into t he King '"

I\......J on t his ragan image the original Chri"ians created the image 0/ t he 'Christ' which , .. we discus"'" previously, is equivalen t in meaning to ' King', Pml describes Cnri" a. 'the consciousne .. of Goo'" and teaches that we are . n Christ'. hody.MWhen we are 'baptiz,oJ into union with him'

THI O Oi G I NAL CHl"roANS

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th rough Gnostic initiotion, 'the,e i. no . uch thing .. Jew .nd Greek, .J.ve anJ freem.n, m.le .nd female, fo, we.re . ll one in Ch,ist ).,u,'_ If wo ,epiace the word 'King' in the pt<viou. p.... ge from 1>lotinU! with th e Jewish .ynonym 'Ch, i"', we can .. e just how .imila, Pagan and Ch,isti.n teaching. at.: 'Consciousness is the Chri>t. And we tran.fo,m.d in to the Christ'

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Christ when w. are

P'g.1n .nJ Christi.n Gnostic, im.gin.d t ho initi.to,y iourney to be .bou t aw. kening th e King within. In tho Pag:m My"orie., the init i... was '.nthroned' os • king •• p.rt of tho initi .. ion ceremonies.~ P. gan Gn""ti", of th o Cynic school c.lled tho realiz.d initiate. ' King' in tho ' Kingdom of GoJ'_~ Likewise. Chri>ti. n Gnostic. tought t hat when w. ",. liz< Gnosi. we will become ·...,If_ruled· kings in t he Kingdom of God and ',ei,>;n over tho All'. Th.y imagined t he t riumph.n t Chri"i.n init i... crown.d with. halo of light. J<cl .. ing: 'The li,>;ht has bec ome a crown on my heod' "

The Evolving Jesus Myth The Ie.", story., we now know it w •• not Cfe.,,"<I .ll .. once, or by only one penon. Nobody sat oown .urrounJ,"<I by bi,>; piles of books conuining Jewish . nJ Pagan myt hs .nd proc""ded to 'cut and p.ast~· th e new myth of tho S.viour King together. Rathe,. it J<>eloped bit by bit •• s different Gnost ics .dJeJ new mot if. and refined olJ ones. fosh ioning • prop.. _ 'ively more compl.x .llegory in the form of an eve, more colourful and emotive story. Loter th e Jesus story foil into t he hand, of th.,.., with . more politic.l .genJ•• nd become distorted .nJ oonfu",d, but t he nndt'r_ lying init i.t ion . !lego'y which i, its fou ndat ion «mains. The ... liest Christian texts we pos ....... the genuine lette" of P. ul written in t he Ii"t h.lf of the first cen tuf)'_ P.ul quote, older h ymm to Christ, which ,uggests th .. h. is developi ng. Joshua/Jesus cult th .. m.y h.ve .tr.ady been in Histence, perhal" fo, cent u,ies. Unlike the New Testamen t go>pel., written som. 50-100 ye ... later, P.ul doe, not teach • quas.i _h i"o'icol narrativ •• bout J<''''_ Paul's Je.u . i, a dearly m)'thicol figu re who Joe, not inh.bit any particul .. tim. 0' pbce. P.ul never quotes Ie,m .nd Joe, not pottI.y him a, • recently dt'<.ased )ewi,h m.ster. H Indeed, he Joe.n't treat him as someon e who Iud actu.lly lived ... ll .~ He

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Matthew and Luh h,ned their ,w. ion. 01 the lem. m),th on M"'K , copying "'-'<tiono 01 it right down to th e .. me Greek p.,t iclos, IT wh ile The =",,1 at fohn pre,ent> a . ignil ica nt ly diUerent version of the myth. All 01 the New Te>tament gospel. contradict each ot her in man y important detail..' Thi. i. beca us< th e Gnostics "'-w t heir >cript""' ••• init iat ion alleg<>rie> and so had no compunction about .dapting them to suit t heir own p>rticular "'1uiremen" . The Pagan. had lor cent uries expre .. ed tht'ir myth . in th e lorm 01 play • . The lew. had no dramatic tr.dition, but did write t he first Greek h istori cal novel _.n allegorical >tory which portray. Jucia ;'m a. a M ),>tery ",ligion.~ It ,hould IKlt .urprise us, therdore, that IIOme 200 yea" later the J.,;u, allegory, t he cen tral myt h of t he Christian Mystery cu lt, was lih_ wi.., written in the form of a qua.i_historica l novel .N Historica l myth. were th e lew.' .peciality. The £xod", in itiation alle_ g<>ry, wh ich also appea" to have no b •• i. in .ctual history, i. writt en in the lorm of a ps<udo-historica l narrative " When lewim Gnostic. devel_ oped their new myth of Jem. t he lewi.h dying . nd ",. urre<:ting Godman , it was inevitable they would event ually al.., .,,, this a llegOly in.n h istori_ <.01 con text . A. with the Exodus myth, the creato" 01 the J•• u. story mixt" tog«h er myt hica l figure., . uch • • lem. a nd Mary, wit h a h.ndful 01 h istorica l figure. which were .t1lO u",d to play .ymbolic role. in the init iat ion .lleg<>ry, Unlike Exodus, the new Je.u. myth coul d not be ""t in archaic t im .., ht'C au .. it was portrayed a. a revelation of a new Me" i. h . It wa. ""t, t herelore, in the recent p'" and incorporated figure. who were import.n t to lewim Gn"'tic., . uch .. t he m uch reoered John th e Bapt ist and the much hatt" Pontius Pilate, t he Roman ruler 01 Judoea , At the end 01 t he first century C£, when the original Christian. were casting t he le.o. myth in an h istorical setting. ]"ael w'"' in deep cri.i • . Jew. needed an explana tion for tho t enihle event> which ",we belalling them . In 70 c o the lerusalem Temple, the very heart 01 fewi.h Litera li.m, had [,e"n tom down hy th e Romano. By IJ5 c . t he wbole of Israel would be laid w. "e and co .. e to exi" for 2,00J yea". lewi.h Gno>tic . deliber_ ately .. t t he Jem. story in th e yea" in which th e cri.i. began . It w • • prec i.ely " the t ime t hat lesu. w • • ponrayt" '"' being born t hat Rome impo>e<! direct .... tion on luciae., lorever ending it> ind"P"nd<nce,~ and I'il .. e .ignalled the irrelevance of Jewim culture hy de,,-'Cwing the Temple in leru.al"",.~ It w,", . ddining moment in lewim history, which ",ached its terrihle crescendo in the holocaust of !O CE, In Israel and the

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IElU! A," O T H ! l OIT GOOD'"

Di"pora, the Ii"t century f.1t IiI:< t he '.nd w.y,', a, indeed it w • • for the low ... a sovereign nation. The or;";inal C h ristia", t herdofO ,eally had no choice ahout when th ey ,et t hoi, J..u. myt h . If t he Me.siah didn't como at this time, when he wa. m",t n.. ded, he just couldn't be t ho M",.iah. The original Ch,i5tians pon",yed their Gncotic horo je. u. a. a harbin · gor of t h...., turbulont timo, who came to offer mystical liberation a. on altornative to tho futile a"emp" at polit ical liber.t ion wh ich, in rotro, pt'Ct, th o Jew, cou ld ,ee had d."royed t hem completely. The Gnostic Mo"i.h 10,,,,, offered defeated and de;« ted low' mooning and now hop<.

T HE CHRISTIAN GODDESS The myth of tho Godman Jesu. can only be properly understood a longside the myt h of th e Godde .. Sophia. After so m.ny « n turi •• of patriarch.l Ch ristianity it i. both ,hocking .nd ro ... uring t o di><ove, a Godde", at the very hoart of Ch, istian ity. Sho i., lih her 5Onibrothe'/lover lesu. , a 'ynctotic fi!;illl' cfO.ted from both V.gan and lowi.h sources, Sophia, who", name moan. 'wisdom ', had been the Godde .. of t ho Vagan philosopher> fOT cent uri... lndt.. d, the word 'philosopher', Ii"t use<! by Pythagoras, me.no ' lovOf of Soph ia', " Although oft on victured t<>day .. dry acadt·mic ., t h... b,illian t intell""tual. wore a ctually mystic. and devoto<. of the Godde". Varmenid .., fo, ... mple, i. u,ually remembered .. the fou ndor of W."ern logic, yet hi, masterwork i•• visionary poem in which he d,'>CenJ. t o th o underworl d to be instructed by t he Godd ... ," Soph .. W. , . 1", an important mythic.l fignro for Jewi. h Gno"ics, such a. Philo, - Altbough I..., reifft.d by jewi,h Lit erali.", t hero had alway. bo;,n a Iowi.h Godde .. tradit ion." At one t ime I"adit., had worshipped the Godd." kh.",h as th o consort of t he Jowi.h God Jeho,-ah. M In t he w lift h centu ry '"'' she was known . , An .. lahu. In texts writt en betwo<n the fourt h . nd first cent uri .. "ca, such as Proverb., The Sophia of Solomon a nd The Sophia of I<su. lh, Son of Sirach, ,he become, God'. comp.nion and =-c","or Sophia,~ Tho Jewi,h Sophia i. th o lover and inspiration of the good .nd tho wi ... She i, '.n initi ... in the Mysteri., of God', Gnosi,' who t oache, her fol_ lowe" t o become 'frienJ. of God' _ the u biquitous n.me u..,J by V'gan, lowish and Ch ristian Gn"'tic.o.~ The Sophia of Solomon . .. ure, u s;

THI O Oi G I NAL CHl"roANS

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'Soph ia . hine. brightly md never fade • . Sh e i. readily discerned by th"", who love hOI, a nd by those who ",ek hOI she i. fou nJ . She i. quick to make he.... 11 known to all who de,ire her Gnosi •. "' The Soph ia Iit OIature talks of a 'Good M. n ' _ no on e in I"rticular _ who is th e Godde .. ' envoy on E."th.~ Mo.e. was pictur<..! • • • uch an envoy. According to the fuod", myth, when he 1"'''''' on his authority to ben Nun, lem. abo receive. 'the Spirit of Sophi a' .~ For the Christian Gnost ics, t heir le.u. is likewise Soph ia'. en voy, coming to revea l h., wi.dom which lead. to Gn""i., Hmce 'the .ecror' th at r.u l procbim. i. 'Ch rist in whom i. h id th e trea.ure. of Sophia and Gn",is'.~ In th e Sophia literature t he Good Man i. pe"ecuted by hi. own people fur prea ching Sophia'. wisdom and condemne..! to a '.ha mefu l death' . But he is vindicated afterward. and confron ts hi. per",cu t"" a. their judge in Heaven, wh ere he i. one of the 'Som of God'.~ In the hands of Christian Gnosti", t his Good lilIan is tran , formed into ,"sus the 'Son of God', who come., according to the original Ch ristian s, '.., that Sophia might be proda i me d ~' anJ i. m urdered by h i. mi.guided kin.men, but i. vindicated by hi. re. urroct ion and ascension t o He .. en, whore he become. the divin e judge. A. well a. b.';ng their ,'e"ion of the )e.u. myth on t ho Gospol of M"r~ . th e authoro 01 M"uhew md Luke drew on a now lost ~.pel, which sehol_ a" ca ll Q . The Go,pol of Q pomays both )e.u •• nJ lohn th e Baptist as mos",nge" sent by Sophia ,w It contain .... yings attributed to Sophia, which in the go.pel. are put into the mouth of h<r en voy )o>u • .H Most 01 th ese saying. are not lewi.h in character, but heavily influenc,.J by the Cynic school 01 ragan philosophy." In Th. Gos""l of Luh one 01 these .. ying> remain> .ttribut ed to Soph i. h erself. Referring dirt'Ct ly to the myth 01 Sophia anJ t he Good M an, a nd >0 in.inuating that he i. Soph i.'. "'pres<ntative on Earth, je,u. a ttribute. to Sophia th e pronouncement 'I will senJ them prophet> and m e.seng<" and ..,me of t h.", they will ""rsecut e anJ kill ."" Philo describes Sophia as th e 'mother of the Logo,' .... Th. Logos i • • Pagan ph ilosophical con cept with many meaning>. FOT Phi lo, the Logo, is the Guide on the path which lead. to Soph i. and her Gne.; •. '" Philo describes M.,..,. as embodying t he Logos and a • • child 01 Sophia.'"' Lat., Christian Gnostic. describe their lem. in the .. me way. In th e Chri"ian Gnostic Act. of fohn k'>'" ann ounc ..: ' In me know the Log"" of Sophi • . '~

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lEI " ! A." O TH ! l OIT GOODEI'

Tho concept of t ne Logo.<, u,ually tr..,st.ted by t ne misleading t orm 'Word', i, most familiar fro m tbo o!",ning linc", of Th~ Gospel of lohn, in wnicb le.u. i. de",ri""d as an embodiment of tbe Logos, Thi. I"'....go. w,itten in t he fo,m of an a ntiphon.l hymn, i. d o.rly a quotation from an older work ,'· heryt hing it .. y. of je.m the envoy of Sophia had alr .. d)' been said of tho Goddess he"df in th o Sophia litorat ure. " Philo w. , b . .. d in Ale .. ndria in Egypt, the cultural cent re of the ancien t world . nd an eclectic Inelt ing_pot of differen t .piritual t"dit ion • . Hero, taking as his m)'thologic.al models the Pa!}ln figure. of Osiris_Diony. u. and tho Groat Mot her, t his Jewi.h Gnostic ere .. ed hi. own myt hic ligur .. 01 tho Logos .nd Sophia, " A little latOT th ..... me figure. would ap!"," .s loom and Sophi. , tho «" ",,1 figure. of the myth. tought by t hriving .chool> of Ch,istian Cno>tici.m oper.. ing throughou t the Mc.Jiterranea n.

SCHOOLS OF CHRISTIAN GNOSTIC ISM By the fi"t hall 01 th o first cen tury th oro woro .he. dy th"" di"inct .chools of Christian Gnostici.m, which sugge". , once apin, that in some fOTm 0' anot h.. Ch,isti.n ity had ""en in existence fOT some timo . Tho .. • chool> are tho Simonian., Pauli", and Ebionit o• . The i"ue wh ich di.ided thorn w .. tho relationship of Ch ristianity to traditional lowi.h religion'" Tho Simonian> were radical in ternat ion.Ii". who reie<ted luwi.m and it< trihal deit)' lohev.h as redundant Literalist nonsenso. Tho Paulist, we.-. a lso in ternationali. ts wh o wanted to f"", Chri"ia nit y from clo.e tie. wit h Juwi.m. but t ook . more moderato view. seeing Ch ristianit y .. fu lfilling and t he",foro surp. ssing 1u<L.ism. The Ebionit .. woro n.,ionali". who saw Christianity .. a 'pecifi cally lowi.h cu lt .nd wanted Christian. to co nform to traditionallewish religious custom., Tho"" sch'Ool, can be con,id .. od • • diffeTent wi ng. of o.rly Christia nity. Th. Simoni. no WeTO t he left _wing ,,,,,olu ti'Onari .. wh o wan ted to over_ throw Jewish Literali.m . Tho con><rvative ibionit ..... w Chri>tianit )' ' ' a movoment of ",form within lu.L.ism. The Pauli.", in t he ce ntre, con>id_ ered lu.L.ism to "" su!",,,,,ded by C h risti anity and thordore ob",lot e. Nono of t hese Christi.no WeTe practi.ing Christianity .. wo woul d ,e<ognize it too..y, Chri>t;"n liter.li.m, from which nearly . 11 form. 'O f modorn C h ri>tianity have ovolved, di dn't begin to appear until th e m iddle of the second century.

THI O Oi G I NAL CHl"roANS

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Simonians The m.n vilified by later Christi. n Lit erali" . .. the 'f .. her' of Christi.an Gnost ici. m w .. an e.rly fi" t-<en tury Samariun known • • Simon the Magu •. "· BeC<l u.e we have in herit ed. ve"ion of the Ie,us myth in which the hero die. in jeru •• lem, we a .. ume that Chrutianity w .. originally an exclusively jewi,h cult. Actually. many early Chri"i.ns, such a. Simon. W<Ie Sam .,itan. and there is no t'vidence to 'uggest that they .et t heir Chri" myth in a Jewi.h ..,tting. Too..y only. ,mall number of Samariuns ,urvive, but at the time they far o utnumbered t he lew • . '" Samaria had its own distinct religiou. t ... dit ion., also hased on th e Books of Mose. , which rivalled t he jewi. h Temple cu lt base<! in lerusalem, '" Writing in the middle of the .econd cen tury, Ju"in M. rtyr, wh o was him .. U • Samaritan, tell. u. that Simon wa. 'regardt"! wit h groat reverence by nearly all Samaritam', '" Thi. i. an ama:zi ng testimony to Simon '. influ_ ence fro m a source which i. not hing but hostile to him. Simon i. said to have been t he most ""tstanding disciple of John t he fuptist. "J"he "ory goes that when John dit"! Simon was in Alexandri., where he h.d roceivt"! • Greek education, so mother Samaritan Gnostic. Dositheus, beca me John'• • u«eSSOT."· When Simon ret ume<! home. bo"'over, he bec.me the acknowledge<! master, 101m. Simon and Dos.itheu . were prob.bly linked to tho ["enes, either .. envoy. 0< founde", of a hro.k_ a way ""hool. Iohn «ache. in the wildeme .., clo>e to whe", the E"",ne. were hased. Dositheuo i. . .id to have come from the .. me a,.,a . [ ""ne teaching> .bow t be influence of P""ian Zor=triani,m, which would explain why Simon was c.lled ' Magu.', a Zoro..trian term for a "'Il"' ''' Simon w.s also known .. 'Faustus' or 'Honoure<! One"" and de«ribed him""U .. a 'Chri,, '."· Hi, lollowe", reganled him as an embodiment of the 'Great Powor', t he male .. pect of the Mystery of Goo'" He travelled with a . piritual partner ca lled Helen who was seen • • an embodimen t 01 the Geddes.'" Many important lat.,,- Christian Gnostic. a", part of Simon'. lineage, including t he fj",_cent ury Sam.,itan ma"er Menander, t he .. cond_ cent ury Alexandrian ma"e" Ca rpocrates, Ipiphane • • nd Basilide • • the Syrian rna"" Cerdo, who uught in Rome, and Saturninus of Antioch. The Christian Literali" IrenaeliO com plain. that 'from Simon a m ultit ude of Barbeloi,.. has arise n', ,- These Gnostic. develope<! myth. in which the Gedde ... called by t hem 'Ilarbelo', was prominen t, '"

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Tho Simonian. wer~ ont husiasti c ecloetic. who sought out Cnostic wisdom whe",v .. they could find it . Tho Lit eralist Hippolytu. tell. u. that Simon int~rpretod t he word. of Mo",. and tho Pagan poe".'" Hi. follow~'" con tinued th is tradit ion of open m indedne... S..i lide. ovon wrote a book on Hindui.m . They had no tim e for nationalistic 'ewi.h Literali.m, who.., com plex religious rule. and «gulation. thoy regardod a. un nece .... y mumbo_iumbo. Faith and love wore t ho only pro_requi.ite. to being ..... d through th~ eXl"'rienc~ of Cnosis. 'u Simoniaos waged war on the lewi.h Lit ~ .. list.' an th ropomorphic image of God a . tho jealou. and de.potic t rib.l d~ity khovab, requiring theiT initiat~. to ritually decla", t heir reiection of th is fal.e god.'" The", jewi.h Gnostic. OPpoM.J the kwi. h Literal;.,,' p"nonification 01 God for t he .. me rea..,n that I'''-,';.n Cnostics mochd t he p"TlIOnified god. of ragan Litorali.". For Cnostic. , Cod i. the Creat My"ery wh ich i. th o IIOUIOO and o.:sence of all that i •. Any idea of God i. just t hat _ an idea . Confu.ing the idea of Cod with the truo ineffablo nat u", of the My"ery i. idolatry. The image i. mi.taken for the ... once . To Simonia"" tho Literalist in terp"'_ tation of the Old Te"a ment pomay. tho My"ory of God as • Jewi.h monaTch, which i. ridicu lou s nat ion. list n""",n",. Cenlo ... e"': 'The God proclaim ed by tho law and tho prophet. i. not t he Father of OUT Lord le.u. Ch rist. Tho God of t he O ld T."a mont i. kno ... n, but tho Father oj 10'us Christ i. tho Unknowablo" ~

Paulists Of a ll early Christian ., Paul ..... tho most Teverod by lator Gno>tics. He wa. tho primary inspiration for two of t he mo" inlluont ial school. of Christian Gnostici.m, .et up by th o early second_cen tury m.sters Mare ion an d Valentinus. C hTi>1 i.n Gno"ic. calling thom",l ••• 'Paulicia n.' ran t he 'seven ch uTch .. ' in GrN",O and A.ia Minor that WeT< o"abli.hod by Paul, their ' mother ChuTch' being at Corinth . ,» The P.ulicians .urvi.ed until tho tent h cent ury and weTO tho inspiTation Jor tho lat or IIogomil. and Catha".'" Mare ion ..... originally a >tuJen t 0/ the Simonian Gnostic Cerdo, but when he ",t up hi. own highly . uc"" .. Ju] ""hool it was Paul he placed contre_stage • • t he 'Great Messenger'. hen h i. lat .. Literalist cTit ic. ack nowledged t hat Marcion wa. 'a .. ritablo sage' and that h i. inlluonce wa. comiderable'~

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Valent inus tells us he roeeived t he "",rot teachings of Christianity from h i. m aster Theu<u', who had in turn received them from VauL' ~ !lased on these teachings, Valentinus foun ded hi. own influenti.1 school of Christian Gnostici. m, which .u",i .. d a. a loose alliance of individual teachers until it ""as forcibly dosed down in the filth century by the Literalist Roman Chur<h .'R The number of .econd and third_century Valentinian. that we c.n still name i. testimony to Valentinu. ' impOJ_ tanee: Alexander, Ambrose, Axionicus, Candidus, Flora, Heradeon, Mark, Ptolemy, Secundus, Theodotu , and Theotimu,'" P.ul was .ueh an importa nt figure in the Christian community that at the end of the .oeond century the newly emerging school of Christian Literalism could not . imply reject h im • • a mi.guided heretic but felt compelled to ",.h.pe him into a Literali" '~ They forged in h i, nome the Inow thoroughly discreJited l 'Pa"o.-.I letters', in which Pa ul i. made to .pout anti _Gnostic propagand.' ~ Throll8hout hi . gonuine letteTS, however, Paul u ... characteristically Gnostic lang""!:" and giv •• Gnostic te.chings, a fact that i. deliberately obscured by Literali" "anslato,"_ Like later Christian Gn"'tics, V.ul addre"e. hi. teachings to t wo level. of Christian initiate" c.lled p.>ycni", and pn'~mat;c., describing the latter a. 'having Gno. i.', ". Of h im",,]! he writes, 'I ma y not be much of a .peahr, but I have Gnosi._ · ~ He >eo. hi. mi .. ion a. awakening in initi_ ate. an aw.reness of ' the Ch rist within ' _ the one 'comciomne.. of Goo' _ by 'imtructing all without di>tinetion in the ways of Soph ia, so .. to make each one an initiated member of Christ ', body" M raul tells us that when he peTSOnally experienced Christ it wa • • • • vi,;on ot light on the ""ad to Dan11SCUS, " , 'Dam=u,' ""as a rode word used by the [...,ne, to R'[er to their ba .. in Oumran, which 'ugg<'" that raul, like Simon, had [ , ,,,ne . ffiliations .... He uses the .. me language .. the h.m,'S. for .,..,mple when he describe. human beings • • being emu""d by the powe" of fate, itrulgined as ' the demental ruler. of the roomos',"" the 'arcOOru of thi. Jark "",mos', ,- from which 'Christ h •• ..,t us ["""_'" Paul, like Simon, wa. an internatiOIlalist who wanted to liberate Christia nit y from .ny Nggage it had inherited from je""ish Literali.m . He write. di.miMively of t he "aditionallewi,h Ltw: '[ count it .. so much dung, All [ care about i. knowing C h rist , •• pe_ riencing t he power of the re. urrection, .haring hi•• ul/orings, in growing conformity with hi. death, "" that [may finally arrive at the ""uJIe< t ion from th e ""ad " ~

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Again like Simon, P.u l i, . dam. nt t hat the true God i. t he ineffable Ono ne.., not the notion.l lowi,h deit y:

'Do you ,uppooe God i. the God ot the lows . Ione' I. he not t he God 0/ the Gent ile, . I",! Cortain ly of t he Gentiles al"", if it be true tha t God i. t ho On. ,'''' For Paul, jewi. h Literali,m divi"". Jew. from Ge ntile, . It is a 'cu rse' which could be h.a led by t he ,yncret ic figUrE of t he Jewish Me .. i.hl l'agan Godm.n le. u, ,' u He explains th at le.u . 'h.. broken down t he enm ity that "ood like a dividing wall' betw<>en 'Gentil... nd lew', c","ing 'o ut 01 t he two • • ingle hum anity in himself, t hereby ma king peac e. Thi. wa. his pufJ'O"', to reconcile t he t wo in t he Onene" 0/ God:'~ However, although P.u l w.n " t o dwnp ludai.m, he doe",'t completely oon""mn it, a. Simon did. He a ccepts th at it i, appropri ate for those lews who wi,h to mai ntain their indigenou> traditions, but maintains t hat it is irrelevant to Gen tile. a nd ]ewi,h init i.te. who wi,h to le.vo t he old ways behind, For Pau l, I..", fulfils th e law, and t he propht·to, preci,ely bec.us< he take. u. beyond th em . OI l'aul'. lat er foUoweR , the V. lontin iam maintained th is more liberal approKh. M.rcion, howev..-, amplified Paul'. critici.m 01 ludai. m. He wrote a I, mom t"'ati", callt"! Contradictions, .. tting ou t .ll t he differences bet wt"n t he God ot the New Testament and the God 0/ the Old Teot.men t. A•• way 0/ di,tancing I"u, from t he figure 01 th e lewi,h Mes.iah, Mareionites, and others with. simi),r po"!""'t ive, claimed to follow "[t'Su, Chro>!",' I]e.", the Good] ,.,her than ']es", Chri>tu.' if",u, the Me"i""I . ' ~ From .. early as the middle 0/ the Ii"t cent ury th rough to the fift h century we hear 0/ thrue calling t hem..,lve. 'Ch"'sti. os' rat her t han 'Chri"i.",'. ' ~

Ebioni tes The other school 01 early fi" t-<:entury C h ri ot ian Gnostici.m w .. t he Ebionite. or ' Poor Ones'. They wore hased in )eru.. lem, whe", P. ul .. ys he vi,ited t hem . Ibionites wanted C h ristian Gnost ici,m to retain ito t ies wit h tradit ion.l Jewi. h religion. They emphasized tb .. Christianity w .. lOT Jew, and t hat if Gent ile. w. nted t o embra .. it th ey would b ave to undergo c irc umc i.ion and keep a ll th e L. w. 01 M""es. Pau l ,-ehemently attach Ebionite lea""", c.a lling t hem 'evil' .nd 'dogs'. He com pl ain. t hat tbey 'proclaim a differen t lem,' from h i m .o lf . ' ~ He

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ridicule, th em lor arrogant ly regarding th em""lve, a, ',u rer_messengers' beca u"" 01 their lewi, h ne .., dismi.. ing t hem a. 'ax. _wielding circ umci_ ,ion.,ies' who might as well 'go the whole way and make eun uchs 01 th em...,lv., '" '' Ebonite lett e", attribut ed to Clement 01 Rome, retaliate with similar lerocit y, attacking Paul .. in'pi,,'d by Satan_' ~ P. ul's int ernat ionalist Christia nit y flou rished among" Gentile., but wa, largely unaccepuble to Jew' _ He repons that only lour Jewi.h Chri"ians worked with him and that he w .. oIten att.ckc.J by Jew. for preoch ing hi, heretical vi,ion 01 th e mystical Me"i.h le,no_' " Ebionit e Gno"icism, o n t he other hand, due to its t ies wit h Juda i,m and insi"ence on circu mci,ion, made little impoct beyond t he Jewi.h commun ity, although it did ,urvive lor h undroJ. 0/ ye. " .nd influencoJ th e cre.. ion of 1,Iam Isu Aprendix 11: 'Gnostic lslom'!. '~ The re. 1 importance 01 th e Eb ion iteo i. not who they were, bu t the fan _ t.. ie, which were later created about t hem . Bec an"" they were t..sed in Jeru ... lem, lat er Ch ristian Lite,"list. claimoJ t h.. they wete t he origin. 1 disciple, of t he hi"",ical ]..... , However, in t he second cen tury, when the Chri>tia n literali" Melito of Sardis wen t to Jerusalem hoping t o lind th e de.""ndonts of the origi ... 1disciples, he fou nd only Ibionitc Gnostics, whose Ch ri st ianity wa, in.pired by 'heretical' scriptu re. ,uch a, The Gosp"i of the £bionite>, The Gaspe! of the H<b,""", , The Gosp<l of rhe Twdve Apostle> . nJ Tho Gosp"l of tho Nawren<s. "" P. ul ru.pren. to mention the names 01 !lOme Ebionito. in h i, lottors. He ",fers to a panicul.rly oon""rvative leader called Ja me . .. a 'broth er 01 tho Lord" ~ L.. er Lito,"lists took this lite,"lIy a nd becamo oom-inced t h.. not only w .. thero .n historic.1 !c,,,,, but that Vaul knew hi, brot her. Actually t he t it le 'brot her 01 tho Lord' w .. u,.d by Christian Gnostics to refer to each oth er anJ i, not 'pecific to J a m e , . ' ~ The Gnostic Apocalypse of 'om" c.. egorically t ells u. t h.. Ja mes was not litera lly Jesus' , ibling'" Paul alo" mention, a Cepha, . Ile< . "", th e Hebrew n ame 'Ceph.. ' meano the .. me as t he G"..,k name 'Peter', Literali,ts a.. ume Panl to be talking about tho Simon Peter of the gospels, but actu ally .. t he t ime t hot Paul was writ ing. the go.rel "ory os we k now it h.d not been CIl'ated_ Ch ri" w .. . myst ical, timele .. figure, not yet t he hero 01 a historical roma nce set in luda.., and th e ch.,""er oi Simon Peter haJ yet to be invented_ Paul i. definitely not writing .bout t he ""ter 01 the gospels. He is .. tremely c rit i_ cal 01 the Cephas he mentions, to a n oxtent that would not be c".Jihle il he were u lking about tho hi>torical lesus' right _h ond rrum _ ••pecially

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when Paul hod n.v.r met le.uo him""U_ Paul n.ver mentions . ny of t he gospel ovents t o do wit h Simon PNer or t he timo. thot Jesu. i. ponrayed •• being hostile to Simon Peter, oven wh.n sim ply m.ntion ing one 01 tho", critici.m. would cI.a rly clinch hi ...gument with Ceph • • .'"

Free Spirits Whot sort 01 peoplo wer. t he original Chri"i.m1 Much 01 what wo know of t hem is recorde d by loter Christian Lit • .-.li",_ From t heir u itica l t osti _ mony it ",om . t hat , . p.rt lrom more conserv .. i.. groU p' ,uch •• t he £bionit c. , t hey were ch .racteristi ca lly eclectic, egoliuri,n , ",b.lliou.l",e ' pirits wit h a wichdly irreve",n t ",n.e 01 hu mouT. Thoir a tt. ck, on tho ' ... c",d cow,' 01 )ewi.h Literalism...., delib.w dy provoc at ive_ Somo school. rework Jowi. h m yt hology, rec."ing . 11 t he goodi.. . . "'ddie • • nd th e "'ddie, ., goodi"'_Traditional biblical vill.ins, , uch a, Ca in, E... u .nd th e Sodom ite., become lo. rlc .. heroes lor standing up to tho opp",ssivo Jehovah _,,, ThHvil m." in t he tradit ion. l re. ding 01 t ho Genesis myt h becomo, t he 'Serpent of Light', an embodime nt of Je,,,,, who oncourage, Adam and rve t o eat 01 t he Tr.. 01 Gnosi •. ' M Poking fun at sanc<imoni<>u. Literali.ts, Mareion writ es: 'When )c.u. descendNl in to Hell, t he . inn." listenod to hi. word. and wcro all ... ved . But t ho ... in", believi ng .. usual that they W.'" b.ing put to t ho t e", rejected hi. word, and wero .1l damnc>J .' Ot her Christian Gn o"i c. t oo • • 10.. com h.. ive .ppro.ch, whi ch Christian Lit erali,,, lound ""e n mo", infuriating_ They viewed t he Lit erali" u nderstanding a• • "'g< that initiat .. ..,metim o, needed to .,. .. t hrough on the pat h to Gno,i•• nd, . , Gn""i. it"'U wuld nevor be exp",.",d in word • • nywa y, 50W no problem in .im ply going along wit h whotevor Lit eralist. said, The Litoralist Irenaeu , comploim th .. it i. impo" ible to argue wit h such people bt".use thoy keep o n agreeing wit h him , alth ough ho i • • ur. that in "-,,rot thoy believe som ething 01 .. o n t i rd y_' ~ When Lit eralist . . . . . d init iato. of t ho Me. salian school 01 Chri st ianit y il th oy beliovcoJ o ne t hing or . noth .., th oy would . lw. y. an.wer 'Ye,', whotever the question . Tho Lit e.-.Ii" I piphonius r",ord. wit h di.m. y t he following conversation : 'ATe you Patriarch ,T ' ' y..: 'Are )'OU Prophets! ' ' y.,' Are you a ngels " 'Yo • .' ' ATOyou Ie",. Christ l ' 'Y.. · ·, If nothing el"', you have to admire t heir 1«0.. ollun!

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Eclectics Ch,i"ian GIK'"i , . we,e en thu. iastic edoct ic• . The N..... ne ",hool taU8ht t h.. t here wa. on e ' pirit WlI . y"em underlying t he m ythology of all ",ligiono,' ~ The", Christian initi .. e. wore abo initi.. od into t he Pagan Mysterie> of the Great Moth er, '" They praised th e great Pag:m poet Home, .. their prophet and equ.. ed t heir Jewi.h Godman Je,us with the various mythic. l face> of t he Pag.>n Godm an _ O.iri., Arti., Adonis, Pan, B..cchu., a nd so on . For t hem t he Son of God wa. ' m.n y_n. m od' a nd known by dif_ ferent culture. in diHeren t w.y .... The Set hi.n school of Christi.nity pract i.ed an adapw ion of t he Pagan M)'sterie> of Orpheu . .... When t he Rom. n emperor Hadrian vi.ited Alexand,i. in t he fint haH of the second cen tury, he encoun tered Ch,i"ian. who practiseJ the local Pagan Mysterie. of t he Godman ""rapi. and who studied P),thagorea n mathem .. ic. and astrology. ~' When the Valent in;'n t eacher Marcellin. c.m e to Rome, .he b,ought with he, 'paint ed icons, illum i""tt..! wit h g<>ld, repre"'nting Je. us, I)t hagOT.., Plat o and Aristotie','M The Literalist Hippolyt u> wrote t h.. 'whatever vari.. ion. th ere m.y be bet ween th e .y"em . of th e Simonian and Valent in;'n Gnostic. and that of I)t hag<>r.. ' wa. in n ame only' .... Alongside th e C h ristian gospd. di>co,'erod .. Nag H.m m.di we,e fou nd works by Plat o .nd works a ttributt-d to the mythical ancient Egyptian sage Hermes Tri'megistuo' ~ The Pogan m .. t.,,- Plot inus, who taU8ht in Rome in the m iddle of the t hi, d cen tury, tre." Christianity .. a rival ",0001 of ph ilosophy which, lik~ hi. own, h ad developed from the teachings of Plato_' " Much to his con"ernat ion, membe" of hi. own ",hool we", a l"" in it;'t", of Chri"i.n school._ Plot inu . writ e. of '",me of our ow n friend. who fell in wit h th i. doctrin e before joining our circle a nd, strangely, still cling t o it'.' " The dose"" .. of Chri,,;'n . nd Platonic Gnootici.m i. also obvious from the fact that t he inAuent;.1 Chri" ian G""'tic Origon a nd the great Pagan Gnosti c Plot inus were both pu pils of the Pl.. onist Ammon ius in Ale ... ndri._ '~ Indeed, if Ch ristian Gl>O>ticism had triumphed inst ead of Christian LireroJj.m, the Chri>t;'n 'Old T",tament' la. it "",rei, would prob_ ably h ... been the works of Plato, insad of t he la rgely b""al lewi,h tex" we have act Wllly in herit ed .. holy sc' ipture_ Gno>tic. are ",I"'tics i>ecau s< t hey un<le"rand dilferen t 'pirit WlI tradi_ ti""s .. u.ing diff"",n t cooceptWlI language. to poi nt u. beyond word.

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altogethor to the re.liz.ot ion d Gnos;'. All philo>ophical iJ..", aro rdatively true or fal", ""pre.. ion. 01 the Absolut e Truth, which i. by its nature inexpre.siblo. JI we becomo IiX;lted with t ho word., as Literali ... do, we mistake tho me...,;e for the mean ing and end up oating the men u, not the meaL The Gospel 0( I'hil,p ca ution. u.: 'Name. are very deceptive be<a use they tum t he heart aside from t he real to t he u nreal. Whoever hea.. the word "Goo" doesn't t hin k of tho reality, but 01 what i . unreal. Likewi", with word. ouch .. " Fathel" , "Son " , "Holy Snirit" . ht" . ' "life", "li 0 , "re.u "ection " , "church ", and 50 on: '~

Egalitarians Following in the "adit ion 01 Pagan philO>OJlh o. . . uch as An tiphon, Epicum., Diogene. and Zono, Chri"ian Gno>! ic. were politi",,1 radical. who ploached liberty, oquality and f.. ternity cent urie. before the French Revolu ti()n . ,., Epiphan.., th e IOn of Gn"'tic ma"er Catpocra ... , although he died at the young age of 17, wrote an extraordinary troat i." called On lustiu, in wh ich he condemned propert y and social a ut hority and dedarcJ that all h ave divinely ordained righ .. , whet h., t hey be fr"" or slave. , 'Wh ore 00.. 1ustice liei ' he a.k., ' In a community 01 equ al.: he an.wo", He propo ••• a mystical anarch i.m which utKe. u. to di!Covel t he natw-al goodn o.. wit hin ow-3d,-• • a nd live according to our own es,,'ntial nature . lleing constrained by unnat ural man_maJe law. stops u. living in communion wit h tho divine L. w. 01 L i f.'~ Ant icipat ing Proudhon'. ,]ogan ' Property i. t holt', he argue.: 'Wh en man forgot that comm un ity moans equality and deform ed it by law>, on that day, the thief wa. born,"" C,oat ing vi.ion. 01 """Lal utopias Iu. alwaY' been a part of the Gnostic tn _ dition . ' ~ Gnooti" aro 'Idealists' both in t he philosophi .. l and political s<n ", 01 the wOld. Pyt hagorean. lived in ogalitarian com munities, in which property wa, hdd in common and wom en wele treateJ a. t'lwl, which in.pirt-d the Ii"t Christian mon"'teri ...' ~ The Stoic !Ch",l of Pag.>n Gnooticisrn developed t he idea of the 'l'o/ileG of z <u.' OT 'Commonwealth 01 God', • community of equal, living nat UJally in harmony wit h t he divine order 01 thing., '* C h ristian Gnostics from Paul onward, .I.., talk of

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the 'Commonwealth of Goo' and t he ' Kingdom of God' H an ideal .. ate to which we .houfd a.pire.'" Chri.. ian Gl>Ostic. followed the dictat es of their own hearts and reject_ ed . ny e xtern.1 authorit y. They called them",lv.. '. gene .. tion which know. no tyronny' .nd 'a kingle .. generation', a dd", .. ing .. ch other a. 'brother' or 'si .. <7' . · ~ They did not d<'Velop a fixeJ ecde.iH ticol hie .. rch y. like t he Lit erali,,", but c. st 10," to ",Ioct who woulJ take leadersh ip role•• ,uch a. priest, overseer, reader, and so on_ ~' This prevented power from being conoolidated in the lunJ. of a nyone per>on, a. luppened latOT in the Lit era list Roman Church , wit h di .... rou. con sequence . ... Much to t he horrOT of misogyni.. ic Christian Liter.Ii .... Chri .. ian Gnostic. dared to treat women a. ''1ual to men, Epiphane. writes: 'The Father of All gave us eye. to "-" with, and hi. only law " justice. wit hout distinction betw<t'n man .nd woman " ~ Pagan Pytlugo",a n Gnostic. were .Iso fa mom for treating women a. equal. , .. In the fewi.h Therape utae ",h'Oo! of Pythagof<ani.m, women we", I"rticu larly honoured for their 'l'Ove of Sophia "" and Chri .. ian Gnostic> con tinued thi. tradit ion . Some IOChool. were n.m,.J after women, ,uch • • Helen. Salome, ]I.\ary, Marcellina and Marth._ In fact the I'.gan philosopher Cel.u., writing about Christianity c. lm CI, only know. of go'pe)' writt en by women or oe<ts ""med after women" · Th. Literali .. Iren.eLlS regrets that women were I"rticularly at"acted to Gnost ic Christi.nity and i. a pl"lled that the Gno"ic >age MarcUl encouroged women t o beeome prie .. e.... and officiate at the Euchari" celebration, '· The bigoted Tertu llian is emaged t hat w'Omen Gnostics dare to 'teach and enga&< in di >emsion ' . nJ horrified at the idea of t h em bap_ tizing and acting., bi,bops .... Paul tell . no it w,," the accepted pract ice for male Ch ristian Gno"ic. to travel with. femal. ,piritu .1 partner, whom he ""II. a 'sister_wif.' ,'" Pa ul him""lf "avelled with. woman c. lled Thed.·~ and h e mention. ot he, women _ Prise., iuni • • luli • • nd Neruen.· .ister _ who worked .nd travelled in mi" ionary I"i " with t heir 'hu. band_brotheto' __ Ot ho, m.nJwomm Cnostic te.m. we know of include Simon and Holen, DDsithem .nd Helen,'" Apelle. a nd I'hilumene, '" and Zo.imO!l and Th~be i • . 'MThe Gnostic ..ge Montann., who w • • renowned fOT h i. following of <,<".t ic women. "avelled with t wo women, "'iocill. and Mn imilJ., '"

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Libertines Gnostics deliber.toly violotoJ 50Ciai norm •• s • way of cleconditioning them .. l... s from their lIOCiai penon .. and so be<oming aware of their true .piritual identitr.'8 For some, such .. th e C.inite >ehool, th is w .. done through "",etic ,b.tin<>JlC<. For othe .. , such as t he Carpocrati.n school, this w.s done through libertine indulgence. Som<times both 01 these appro.achos were .dopted by different individu.ls within the .. me .chooL'8 C.rpocrateo .. ught that our ide.s of good and b.d conduct are only m.tters 01 human opinion, not divine dt'C,ee. Ho .. ught h is students t o enioy lile, including t he pleasures 01 11<. th at are 110 often condemmoJ by religious Lit."-.Ii,,,. Hi. MIn Ipipb.nes w,it es: 'GOO c'"oted t he delights 01 love equ.lly lor . 11 h umankind. But men h.... repudiatoJ the very thing which is the IIOUfCe ot thei, exi"ence ..... Such Gn"'t ics .. w .. xualit )' . s • celebration 01 the union 01 God .nd Goddess, from which.lI 01 life 'r,inp. ~' They are ... id to have som<timos procti"'" ",cromenul nudity in church . nd even ritual int ercourse.- The Literalist IpiphaniWl d.. c,ibe. hi, expe,ience •• • young m. n of 20, meeting two pretty young Gno",ic women who invit ed him to one 01 their "g"PI" 0' love fo,"., which tumoJ out to be 10 0Tg)'. - With the hOffor char.cte,i" ic of the deepl)' rep,"""oJ, Ipiphanius i. outraged thot these Gnostic> believoJ that the y ' must ceasele"ly .pply the m,elv., to t he myste,y 01 ..,xu.l union'. '" These allegotion" which m.y well be exaggewoJ, b.ve led to Gno"ics being portrayed as completely immOT.L C arpocrat"" was accu"'" of promoting the idea th at we should delibe,.toly commit .. m.nr 'oiru>' os f'O',ible.- raul complain> of such. mi"OJlre .. ntation 01 Gnostic doc_ trine even in the centu,y. Proru.bly referring to the con""vative Ebionites, he writes, 'Some libellously 'eport mc .. oaring, " Do evil so thot good m ay come of it."'- Act u.lIy libe .. l Gn"'tic . are teaching that moral l. ws ore unnec ..... ')' soci.1 conventions, bec. use we.re actually good by nature .- Someone who, through the expe,ience 01 Gnosi', h.s discoveroJ thei, true identity, c.n live a 'ponun"""s and natural lile mot ivatoJ by the good with in thorn . For coruerv.,ive Lit eralists, then a. now, ouch to. ching. are irresponsible and deproved. Rejecting the Gn"'tic ide. 01 'original goodne .. ', Literalists preachoJ the absolute opf'O'ite _ the pernioio ... doctrine of 'o,iginal , in '. The

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Lit era list Timothy writ es with di,guot abo ut th o .h.mdo.. natura lnoss of th o Christi. n Gnottics: 'Thoy eat whenoyor thoy a... hungry, Thoy drink wh en they .. e th inty, ot my hour of t he .t.y, without regard for the proscribed f.,,,, They .pend th<ir timo doing nothing and sl""ping. In .mnmertime, whon night lalls, thoy lie down to .I""p in tho open ai" mon and womon together, md they •• y th at this i, 0/ no con "'quenoe.'-

SUMMARY '" The original Chriotiam we", lewi.h Gn"'tic , who wore p. rt of an int ornational Gnostic tradition Ilouri.hing aero .. the whole of the Moditerr.nean. Like ,II Gnostic" th oy encoded thoir m y"i",,1 teach_ ings in the form of allegorical myth ,. Out 0/ previous lewi, h and P. g.m myths they created the Chri5tian myth cyd., 0/ which the Jesus myt h i • • I"rt . '" The original Christi.no synt hesized d emonts from the Jewioh .lIe_ gorical myth of the C h riot Mos.s _Jo,u. with Vagan myth , of the dying and re,urrect ing Godman O,iri. _Dion y.us to create t he I"'" myt h. In its ... liest form. found in the writ ings 0/ Vau l, the Je.us myt h i•• • impl. init iotion allegory. Vau l is not concerned wit h an h istori c. l m.n, but with th o my"i""l 'Chri>t in you ', Later t he Jesu. myth wa . fle.he<! out . . . more complex allogory in th o form 0/ a !""udo_ history. '" None of the e.. ly ",hool. of Chri>tianity re50mbl. the Literali" Chri>t i.n ity wi th which wo are f.milior today. The origin.l Chri>tian. wore ch"act oristically .doct ic, egalitarian f"", s pirito who trooted women .. "'lual • • nd rejected organioed religion, \\Ih .. h.ppened' How did, di'l"rate group 0/ libertine an.rehist. end up c",ating a religion thot would come to dominate the world by force! How did an .lIogoric ai myth com.,.,..-d by imaginative my>ti" come to be understood .. a lito" l account of the most import.nt e,'ents in h istory'

I " U ! A." O TH ! l OIT GOOD'"

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chapter three

CHURC H OF TH E

Anti-Christ 'TIl" ~'hi<h i. <011«1 th' Cltri.tia. r<I;po. ui",d • .,ons t h' ,.d,.ts, ,.d

• .,'.. did oot , ri>1, jrom th' htsifLOloS- oj tho hum,. ta<' ""til CItri>1 <om, in th, II,>lI," ...-hich tim' tI.. 1;Yon, ~ h;,h , 1" .1Iy ,xi"«I, ht~" to ht ,, 11«1 Cbri>tianit)'.'

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It i. a common p.ttern in th o h i>to<)l of .piritwlity th at di .. ident , non _ <onlormist Gnostic. fi nd th.y ho •• unwittingly in. pired an .uthoritarian Literalist ,eligion .' Religion. ch.racteristically begin wit h chori.matic m .. te.-. who .h.re t heir "".-.onal und ...... nding 01 the Gnosi. with . m.ll group" "f .pirit ual en th u. iast., teaching t he "",enni.1 philosophy in t hei, own unique way. O.er time the number of students grow., until t here . re too many lor them to . 1I h.ve ""nonal acce" to the teache" It l>e<omos impractical to c"<)1 on •• • disparate Nnd of ..archic mystics and t ho .. wit h . more . ut horitarian nature ..," t o organize t hing._ B<foro you know it " new ,eligion h.. been born. But tbe more the student/ maste, wio become, unNlanced, the more the g<norall..el of unde ... tanding diminishe •. Subtle .lIe~ricai t eachings l>e<ome understood in .u""rii cial,

literal w.ys. The tr.j""t ory i. on e of inevitable degenerat ion from the .imple bu t 5Ophi"ic.t<.J to.ching> of Gno>tici,m t o t he .hallow but oft<>n com plex t eac hing. of literali.m, Thi. i. exact ly what h.ppened wit h Chri"i.n it v.

T HE LI TE RA LI ST H ERESY Once th e Je. u. myt h h . d been .'" in . n hi"oric. l con text, it w • • only . m.tter of t im e befo", • gro up of Chri"im. began to int errr<t it • • a record of . ct wl even,", By the middle of the ",cond cen tury . Literalist ",hoo! of Chri"i.nity had begun to eme'Ke in Rome, with . u tocrats . uch •• lren.em • • its 'J>Oko.men ' The Gno"ico' u nderst. nding of t he Jo.u. story as.n initi.. ion allegory le.ding to .. lv .. ion th rough Gn",i. was reploced by t he Lite,.li".' ide. of .. lvation th rough belief in an historical Me.. iah ' Lit erali", did not claim C h ristian t•• ching. to be radically different from V.g. n philO>Ojlh y . nd we", well .ware of the . imilaritie. bctw<>en th e story of )e,u. and the V.gan m yth . of Q.irio-Dion y.m. But they h.d on e uniqu e eye-< .. ching .elling_J>Oint _ the other Myst ery cuI" h.d m yth . th at m.y or m.y not have referred to actu.l even" in t ho >leh. ic ~t, but Lit erali" Christi.n. cl.imeJ t h.. th eir myth of th e dying .nd resurrect_ ing Godman h.d recently been ",.li""d in re.l life. Thi. i. Litc,"li" Christi. nit )". on e cl. im to uniquen ess, which i. m. de by Augustine, the gre. . . poke.m.n of Christi.n Litet.li,m, A. someone who had been • follower of bot h the V.gan Gnost ic Vlotin u. and the C h risti. n Gno"ic Mani before becoming a C.. holic, Augustine k new there was nothing exception.l.bout Rom.n Ch ristianit y but th i. one i ncrt.Jib le idoa: 'Christ e. me in t he flesh ' Chri" i.n Literali, m was destined to dominate t he West with .n ir"" fist for ne.,ly t wo millenn ia, but it beg. n ••• n insignific. nt sect wit h . m.c. b", enthu. iasm for th e imm inent end of the world The G""'t ic myt h that Je. u. would .ppear ot th e culmination of t ime w... n . llegory exp"'''_ iog t he ide. thot when . n soul. were reun ited with the C""",iou .ne.. of God tbere wou ld be • ",t urn to the primordial state of Onene .. . nd the COMTlic J,.m a would be over. Litet.li". took t his myth literally, develop_ ing the grote"lue ide. that Jesu. w. . . bou t to . rrive to destroy the world, ",,,, ue > ,mall grou p of Ch risti.n literali ... and condemn everyone el.e to eternal torment. Th.nklully, t hoy tu rned ou t to be wrong'

I"U' A." O TH! l OIT GOOD'"

However, replacing the m)·t hiul .. crihced Godman with a n historical martyr led to Christian Litera li,m becoming a ",rt 01 ' suicide cult' which. much to t he horror of t he Gno>t ic" <ncourall"d its members to im itate fe. u . by .1.., seek in g out . .. crificial de .. h ' In t he Literali" version of Christian hi"ory t he Rom.n .uthorit i • • • re pictured • •• ingling out t he Ch ri"ian. for terrible P''''l."Cution . Act Wllly t hey were often . pp.alled at Chri"i.n Lit erali",' eageme .. to be m.rtyred.' Lit erali.m replaced t he enlightened Gnostic '"II" at the con tre of • •m.1I grou p of initiat .. with . hie .. rchy of bi.hops .. the head of an e'p.anding evangeliul cult. The whole pulJ>O'<' of Gnost ic in itiation wa, to bring in itiat.. to .pirit u.l maturity, where t hey would eX!",rience them",lve. t o be complet oly free of any n tem.l authorit y and become t heir own 'Chri,,' or ' King" Liter.li .... b y con tra", wa nted to enbrge their religious powerb..., a nd worked h .. d to keep th eir flock securely in the fold. De. pit e the foc t t hat in Tho Gospd of LUKe Jesu. teaches. 'Everyone when h i. tra ining i. c omplete will re.ch h i. t eachd. Je,'eI/ the Gn.,.tic idea t hat Ch ri"i.oit y w .. . bout on e. elf bt'Comi ng • Chri" bec ame branded .. blasphe mou. here.y. The JOle of t he Gn""t ic 1O.. "er wa. to u ndermine . Il of a n initiate ', opinion' a nd encourage them to directly confron t the Mystery 01 Life. The rule of t he Literalist bi. hop •• on th e ot her hand. w • • to tellp<"Ple wha t to believe .od to di.cipline th.,.., who di.agreed. Free in tellc'C t ual inqu iry wa. act ively di,eourag<>d and blind belief became e xalted .. a .pirit ual virtu e" A. long a. t he fesu. "my was unde.-..ood a, myth. Chri"ian, were .. lib.rty to interpret it .od change it •• t hey folt . ppropriate, Once it became .een • • a biography, t he development 01 intoler:;mt dogmati.m w. , inevitable, Lit<rali'" would a rgue veh eme nt ly for cent uries o,'er what Iosu. actually did a nd ",id, as t hey " ill do today. Bu t, as t he ..gu_ men t i. about l uppo>< d h istorica l oven ts. t hey all '-8"'" that t here i. only o ne accurate v.rsion of wh .. really h apP"""d. And if on ly one version i, right , t h.. me.n, ever)"One 01 .. m ust be wrong."

Forged Lineage From t he large n um ber of C h ristian scriptures in exist ence, Lit erali", .. lected four goo",,]' to for m the c.non 01 t he N ew Te"a men t." These go.""l. wore t hen decla«><l to b. t he only . uth ent ic go.p<'], and a ll of t he oth er Christi. n scriptures were denounced a. heret ic. 1. The four N ew

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Te"amen t gospels are v.,iotions on the lesm m yth originally u...J by dif_ fe",nt schooL. of Chri"i.n Gno>ticism_ Putting t hem tog<thor croated the illusion of there being four lalbeit con tr.dictoryl eye _witne. . .crounts of the .. mo h istorical even ts_" n,., later triu mph of Lit eralism h as lolt us with t he distortt..! im p", .. ion thot t hese go.pe!. wore alwa)', t he moot popular Christi.n ",ripture., but th is is not true. In fa ct we don't hoar my_ thing about Matthew, M",k, Luke .nd fohn un til the late "'-"<ond cen tu ry'" To endo"" t heir authority, Lite,.li" bi.hOjls fabricated a linoage 000_ nt'Ct ing them",lv"," "'ck to tho fictional disciples of the &<»pel •. " They tu rned Paul from the 'Great Me ... ng«' of the Chri"i.n Gn<»t ics into. bastion of Lite .. li.m by .imply forgi ng letters in h is name wh ich make him condemn their Gn ostic tiv.ls. It's a .impl. trick, but it worked.· It wa. no t unt il t he last few cen turios that scholormip be<ame "",hi"ic.t_ ed enoU8h to..,., th roU8h it. Litorali", al", <o-Dpted t o their cause later Chri"i.n philosophers, .uch as tho .erond _cent ury writ ers Athen.go.. s of At hen!, Theophilus of Antioch and Minucius Felix of Africa_ These write .. actually promoted . philosophic. l Christianity based . round the myt hic.l figure, of the Logo. a nd Sophi • ." Not only were thoy not Litoralists, t hey wero not even particularly interested in t he figure of lem,_ Athen.go,.s claim. to go 'minutely in to tho I"'rticul.,.' of Christian doctrine, yet nover mentiOn! les", at alL" Neither doEs Minucius Felix, evon whon an adverury •• h him to ... me somt..,ne who ha. a ctu. lly ret urned from the dead_ Inste.d he give. a list of di.bolic. l beliefs .nd p.. ctice . th at have been wrongly attributt"! to Chri"i.ns. The .. includo I.long wit h drinking tho blood of sacrificed c hildren a nd worshipping the geni.. ls of prie"" I, 'worshipping a man who .uffered death a. some criminal •• well ... a wretched pie<e of wood', • A. he comment>: 'These a nd ' imilar inde<enci.. wo do not wi.h to he'L It is di. _ graceful to h.ve to defend ourselves . gain ... uch charges. When you attribute to us th o worship of • criminal and his cro .. )'OU w.nder far from the truth'· Indtoed, Minuciu. condem n. P.gan Liter.li", who 'choose. m.n for t heir worship'" and Theophilu. ridicules Pagan Literalists for belioving t hat D Hermles and Asclepius had act ually come bock from t he de. d. Why did Liter.li". t ry . nd adopt to their cause write .. who WOfe '" obviously promoting >omething quit e different! !lec. u", t here .re no early

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IEl U ' A." O TH! l OIT GOOD'"

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Ch riotian writer> who defend t he idea of th ere literally being an hist",ical Ie.us . There wore n o h i"orical diocipl<" . The", were no early Lit<rali" •. They all had to be inve nt eJ, The earliest Ch rut ian whose writ ing> ougge" he was a Lit eralist wa. Justin Martyr, c. 150.~ But even r"'tin "ill .. w Christianit y •• a branch 01 phil""'l'h y and .. t up h i. own ph ilo50phical .chool in Rom e." After Just in 's death , hi. pupil Tat ian . bandoneJ h is m .. tcr's Literali.m. ,ugg,,,t ing t hat it w •• seen a. somet hing of an innovation •• nd regardeJ th e Je.us story as compar.ble to Greek myth •• urging his I'ag>n ro.ders : 'Compare your own "ories with ""r narr .. iv .. , T.ke a l<>ok at )'our own records and ,""copt us m erely on the grou nds t hat we too tell stori ... ,~

International Christian Gnosticism The tradit ion.l history of Christian ity i. thot Lit erali. m took t he worl d by storm, whilst C h ristian G nosticism remainN a m inor heret ic al frinl\" movement. Thi. i. nonsen se . Christian Literalism w .. in itially a minor .chool 01 Chri"ianit y wh ich develop<d in Rom e toward. the end of t he .econd centu ry. By t his t ime Chriotian G nost ic ism w •• a n i nternation.1 movement wh ich had .pread t hroughout m uch 01 th e Medit erranea n. Jlourishing in co.mopolitan cities . uch . s Alexandria. fde .... Ant ioch. Epheseus. and Rome, ~ [n Egypt th e fir" Christian. we hoar of are the Gnostics Valen tin u •• B.o.ilide •• Apollo., C' fJlOCratos and h i. son Epiphanes. There i. no . ign of any form of Ch ri>tianit y which re..,mble. Roman Catholicism in Egypt until Bishop Dem otriu. at t he end of t he third cent ury.v [n Antioch t he G""'tic. Saturnin u •• Cenlo and Merulnder h od e"ablisheJ ",0001. at the beginning of the ,,-,<end century, The Lit erali" Justin Martyr regrets that in f de ..... <=t<rn Syria, to be a Christian m ean. to be a follower 01 Mareion. The Chronicle of &1""a not .. the bin h of Mareion, B.orue.. nes and Mani bciore it m ent ions Roman Christianit y. Even Rome it",,]f w .. full ot diller· ent IOChools of Christian Gnootirum •• uch .. the i'1[aITellite. , Marcionit .. , Archonit.., Valentin ian •• Seth ian •• Barfieloit .. , Monunis" and Ophit ... Lit eralist. comploineJ that in Persia a ll Christians were m embers of the Mareion ite IOCh",,1 of Chri"ia n Gnostici.m." Tertullian bem oaned t he that M arcion '. fo llower. filled ' th e whole univ .... ',H At the beginn ing

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J500 yea" Mith rai.m developed from a litt le_known Pe"ian cuh into t he dom i.... nt Jeligion 01 th e Roman Empire, unt il at th e end o! th e .econd centu ry C[ it wa. adopted by t he emperor Commodu • ." The jewi.h j.. u. cuh follow...! in t h e !ooweps of the Persian Mit hr.. cult, growing in poopularity from its concept ion at t he beginn ing of the hrst cen tm)' until J500 years lat eI, in th e m iddle o! t he t hird century, it h ad l.,ge numbers of !oUowers th roughout the Rom an Em pire and w • • adopted by the emperor Con st ant ine. With in 5(1 Y"" Christian Litera!i.m w .. t h e I"rty line 01. totalitarian state which dicuted to it> cit io:en . the on e religion t hot they were permitted to follow.~ A common Literali" react ion t o t he idea t hot Jem. is. mythical ligure i. t he qu estion 'How do you explain the rise of Chri"ianity without it being founded by an impirational leader" Mit hrai.m provi de", u . with t he an.wer. Chri"ian ity became t he dominan t religion in the ancien t worl d wit hout th ere being an hi"ori col Ie.us in exact ly t he .ame way that Mit h" i.m, a few tk" ade. earlier, h ad be<ome t he dominant Id igion in t he ancient world wit hou t there being an historic.l Mit h" • . Mithtaism w .. in.piled by ch.ri.m .. ic loade", b ut none of t hem w .. Mithras . In t he .. m e way Christian ity wa. inspired by chari""at ic lea ders amongst t he original Ch ristian., but none 01 thorn was le.m. In fact t he m yth of Jesu. wa. I"nly b"",d on the myth 01 Mithr .. , The two "orie. are so . imila r that Lit erali .. C h ristian. claimed th .. in an . tt empt to confu.., t he !oith · !ul, t he Devil had created the M ith r.. "ory by m imicking the life 01 le. uo in advance o! hi. birt h'» It seem . .. t" ordinary t hat the Roman worl d embraced t he Mysteries 01 Rome'. enemie., the Pe"ian. and Jew •. But t he va st maiorit y 01 in habitant> o! the empire were not Romans, of wurse, a nd had little oyml"th )' !OT them . The cults o! M ith r.. and Jesu •• PJe.J so . ucce ..!ully pIt'Cisely bec ause t hey fed on conqueJed propl .. ' resen tment o! t he Romano and represent ...! a !OTm o! acceptable di.II<nt, Roman emperors were concerned above .U with u nit ing th eir di.parate colon ie • . Mi t hrai.m, Christian it y and ot her poopular Mystery cu lt. weJe adopt ed by t he " " e, "'gardJess of their nation al origin., in an attempt to bring cohelence to . fragmen t ing empire. Christian Lit e" li.m was an ideal c.ndidate lor t he job. It was exactly what. Roman despoot like Constantine required _ a poflu list and aut hOTit arian religion wh ich hod fr""d it"'!! of Gnost ic ..dic.i •. Although Chri"ian Lit eralist. reject ed t he Gnostic Inn er Mysterie. 01 Chri"ianit y, t hey conti nueJ to pom ay Chri"ian ity •• a Mystery cult.

CH U l e H o r T H E AN" C " ., , ,

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Ph" ",. ouch as 'Th is i. known to initiate.' cont in ued t o be rout inely used. but th ey were now little more t ha n empty wor&.- A. Christian Lit era li.m grew in power it adopted more 01 the " apping. 01 the Vagan Lit erali.m it replaceJ. It. rit ual proce .. ion. were ident ical t o t hose of the Vagan cults." Although Jesus had s"",ilically said, 'Call no m an "fath er": Christian Lit erali,ts adoptc.J the Mith" ic p"ctice of calling priest ' 'I.. her·, ~ In imitat ion of t he Mit hraic bi.hop. , Christia n bi.hop. wo'" a 'mithro' or 'm it"" a nd carried a . h epherd·s sta ff. Iven t""lly th e Bishop of Rome t ook up the title ['onif"" Moximu •• the mcien t nam e for the Pagan high priest. a t itle still held by the Pop< too.y.~

The Suppression of Women Lite,.list Chri" ianit y tool: a, its scriptural hackdrop the jewish Old Testam ent. with its pat riarchal monothei.m . It therdore vigorously .up_ pre.sed t he idea t hat the", w. s a Ch ristian Godde .. . But t he rrople·. need to relat e t o t he Divine Feminine w .. too "rung t o be ignored and t he void wa. quic kly filled. In 431 CIa Christian counc il m ot at Ephe.us, previou . _ ly th e ch ief >.i te lOT th e worship of the Pagan Godde ... a nd be"owed t he tit le. of t he oust ed Godde .. upon JI.'lary t he mother oIlem•• h OT>O\lring her as ' Oueen of Hea\'<n' and TheotoJ(Qs. 'Mother of Cod·.~ Prot estant Literalists would later condemn this elevation 01 M ary. but iron ically it was act ually a demot ion. For the original Christians. Mary had alway. repre",nt ed the Godde .. Sorh ". Oueen 01 Heaven.~ For the Literali .... she was m<roly a monal woman •• pt",ial only because her son jesus w.. divine. Lit erali ... put a n end to Gnostic ide. s 01 equ alit y bet ween t he "",... They in te'l'rett.J t he Jewi.h Genesis myt h a. lito,.l history. with terrible c()nsequence. for women. Wom en wOle no longer "-,,,n as spiritu al pa n_ ne" wit h men. but t he descendan u 01 t he evil Ive. b<" a"", 01 whose >.in 'even t he Son 01 God had to die' ,- Augustine wrote t o a friend: 'What doe. it m attcr wheth", it i•• wife or a m other. it i. Ive the tem ptIe", we mmt beware of in any woman:" Lit eralists pla )'ed down t he importance of women in t he gospel. to endo"" t heir poli cy 01 making th<m "",ond_cl . .. huma n being •. - T h i. ",ve,.. l of attit ude toward. women in C h ri"ianit y i•• ymbolized perfect _ ly by t he retit ling 01 t he lourt h gospeL Known to u. now • • Th, Grupd of lohn, if it i. t o be., any name at an it should be The Go,pd of Mory

I"U' A." O TH! l OIT GOOD'"

Magddl~ne.- Thi. go.pel cbim. to "" writton by.n unspecified ' Ilelove d Disciple '.~ It is attributod to John soldy on tho ba,i. 01 the Lito .. li"

lreruoeu" .. tho end 01 t he second cent ury, cbiming ho h . d a ch il dhood memory 01 ""ing told th .. t he goopel wa, writton by t he disciplo John ." According to t he Gnostic., it w .. writton by the Gn ost ic m." .. Cerin th u. at the end oj tho fi", c ontury.~ Modem re ....-eh .uggest. t hat tho ' Ilelove<! Disciplo' ho make. th e n.rrator oj t he "ory i. not loh n, but Mary Magdaleno.~ Mary i. doarly identilied in other Gno"ic ><Iuree ••• 'the beloved di"' ipl~', 't he disciple tbat k'''' loved', 't he coInl"nion oIle.u, ', . nd 50 on . ~ A. ,chola .. ba • ., notO<!, The G ropd of tho Belov<d Di,eipl, h • • been modified, cre .. ing obvious >tructural fl.ws, in order to turn t he ' Bdoved Di,ciple' Mary in to t he male figure 01 John, who w • • more a cc eptable to misogynist Literalist •. ~

Attacks on Gnos ticism A. their confidcnce grew, Lit.,ralis,,' . ttach on Gncot ic. bec.me ever more .irulent, cre .. ing the distorted picture 01 Chrioti.n Cno>tici,m "ill p",.alent today. In a cl.ssic use 01 p.ychological proiection, the Gnostic. were misrepresented • • th e diabolical heretic. that the Lit",alist. had act ually ""come . Although it w • • Lit era li,,, them""l.e. who were pr.,aching an e. clu.i .. religion . nd .rrogantly condem ning all other h it h • •• e.il, t hey accu ... d the Cnostic. 01 being 'puHed up' """tarian. and named them .. lve. t he 'Cat holic ' or ' Univer ..I' Church. Although Cnost ic phi_ losophy te.che. 'All i. One' and Literalists preach a n irreconcilable wa r between God .nd the D<vil, Literalist. portrayed them,.,).e. a. ' monothei.u' and the Cnostic. . . ' du.li".' . ~ Alth ough it wa. Lite.. li" Ch ristianity t h.. had ""gun as a suicide cult, teaching its .dheren .. that the w. y to ,al ... ion wa> to .cti,-dy ",~ k • m.rtyr'. dea th, i.. later fol _ lowers vilified the Cnost ics .. world_haters" Christian Lite,.li" . tu rned their caustic I,olemico equally apin" Pagani. m, which w •• denounced a. a barbari c cult of bloody .. crifice. Thi. i, deeply ironic given the Christian Literali" belief tbat Cod had ,.c_ rifie<.J hi, on ly Son a. t he sol. way 01 getting the rest 01 u, oH t he hook. When taken lite.. lly, it i, difficult to imagine a more barbari c idea than th .., And for .ll t he undoubt ed barhari. m 01 Pagan Literalist., it w • • Christian Lit.,,-ali, .. , not th e su pposedly pri mit ive heathons, pre. ide d over t he coll af'>" of Western culture into the .ptiy n.me<! Dark Age • ."

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Thi. di~trous colla!"" was precipitated at the end of the fou rth c<ntury when e h ri"ian Literali.m, now the only leg.>1 religion in the Roman Empi ... , launched. btu ..1 cru •• de t o completely eradicate its old riv.l" Christian Gnostici.m . nd ancient Pagani.m . In.n "'Xl' of violence, armies of hnatical Christian Literali". to", down the .rchitect m.1 wonders of the r . gan world. They built infern.l boob"" 01 books contain_ ing t he . piritu.l wisdom and .c ientibc knowledge of the age • . They .ub_ "",ted t o gri.ly torture and a painful death philosophers. prieste .... and scienti", _ a nyone who di,.greed. They did not "op until they Iud cut the head off Western cult ure, leaving it to wonder like an .mnesi.c in an igno_ rant ",upor. They did not st"l' until t hey h ad cut the heart out 01 Western .piritu.lity, blc.eJing it dry of it> my"ic.l vitality. The corpse of a religion which remained offe",d nothing but hope of a betteT afterlife in return for blind belief in its irrat ional opinions and unque"ioning .llegiance to poweHrned pope>. Thi. t)'Tannical empire of the soul e xtended the arm of the ""e right into the inner .. nctum 01 every individual, denying the right to ,piritwlautonomy and compelling oil t o .cqui=< or bum. Yet de.pite thi. ruthle.. persecution, Gnostici.m .urvived. It can be .uppres.ed but never o,.Jicated. It i. th e .pontaneouo exp",ssion of the natural inqui.itivene .. and en thmia"ic exuberance oJ the human IKIUI. It i. the unquenchable thirst for truth and th e u ndeniable urge to enioy. It i. the 'pirit of liberty, eqwlity, love and im ight. It i. t he force oJ life. It alway. r,,.,serts itsd!.

THE GNOSTIC HERITAGE Whil" by t he fou rt h century the Roman Church in t he West had con_ demned anyt hing Gn"'t ic a. h eresy, in t he E.. t<m Chu rch, based in Con".ntinople. the origitllll Chri"ian ' pirit .un-ived • little longer. Sages .uch a. Basil of e o... rea, Cregory oJ Ny..a , Gregory of N.zj. nzum,~ Ev.grius oJ Pon tus and Diodochus of Photic<M cont inued to teoch the oral tradition of 'private ,ecret teachings' t o tho,e init ia"oJ into the In ner My"erie. of Christianity.~ They und<'ntood the Bible allegoric.lly, explain ing t hat, ult imately, the .. ere" of t he scripture. can only be revealed 'thanks to t he Gnuoi. ' ." They empha'ioed devotion to Mary a. the manife"ation of Soph ia and taught thot t he goal of Christianity wa . 'to become God' .~

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the immonse popu!.rit y of hi. writing' ilo<t hiu. w •• I.. er c!.imod by Chri>ti. n Lite,.li,,, .. on o 01 t heir own ." A. lor t he m.n him""lf, Th,,,",,,,ric h.d him tort urod . nd thon bludgeoned to do.th fo r here,y, De'pi te the Lit orali .. C h urch '. unrolen ting attempts at . uppr... ion , some 'horeti"I' >chool, of Christian Gnosticism continuod to t each . I'aulician. sur";ved into tho tonth cen tury. M.nichoans in to th o t hir_ teenth and Simonians into the lourt""nth_~ In tho Ilall:.m s, lrom t he te nth to fifteen th cont urieo tho P. u lici.ns flouriroed . , ' Bogomilo', me.ning 'Friend. of God'-' _ tho tr.dition.1 n.me lOT Gno>tic. fi rst u"" d by tho Pythagorean • . The Bogomils even had t heir own Gnostic Pope ." At the . nt i_Bogomil council of I II I thoy were accusM of pe rfor ming 'unholy mysterie, like tho Hellenic P.,.;.n rit ..'_~ One of t heir Lit oralist oppenon" writ .. with di.gu>t : 'Thoy denounce wea lth, thoy havo a horror 01 the Tsa r, t hey ridicule thoir .uperiors, condemn the noble, .nd forbid . Il ,) •••• to obey thoir m.sters .' ~ In tho twelfth contu ry t he Bogomi l. developed into th o C. t ha .. or 'Purified Ono.'_~ C.t hari.m was /or many y..... tho prev.lent form 01 Chri>tian it y in I.,ge a reas of Fr.nce, Sp.oin and It .ly," The Ca tha... called thom",h'" 'th. Friend, of God'~ . nd condem ned tho Lit ora list Church a. the Church of the Anti_Christ, Thoy cla imed to be tbe living in herito ... 01 th o t ruo Christian heriug. thot had per>istod in ,ecrot and which still h.d largo n umbers of .dheren ts 'throughout the world',~ Like th o orip",,1 Chri"ians, tbe Ca thars wero vogeurians, believed in lOinc.motion .nd considercJ tho Old T.. u me nt gOO J. hovah to be a tyront." Pi,,;. Sophia, a n early Chrioti. n g<><pel, expla in. t hot Chri" UU8ht 'through t he mouth of our brot her Paul',~ Tho Catha... m.intained thi' tradition, cla iming that l"'uo wH ' not over in t his world e,copt .pir_ itually in tho body of Pa ul', " Tho Cathars were re.pectcJ for thoir goodno" , evon by th eir opponont>_ Tho Catholic Ikm.,d of C!.irvea ux writo"'

'II you interrogate them, noono cou ld be more Christian . A3 to t heir con vo.-..ation, n othing can be Ie" reprehensihlo, . nd what t hey .pea k th oy prove by decJ" A. lOT t ho mo"ls 01 th o horNic" they chea t no one. they oppro .. no one, thoy >trike no one:"

I " U ' A." O TH ! l OIT GOO D '"

De.pit e t hi', the in hmous Inqui.ition w...'" up by th e Literali" Ch urch ' !,,-'Cifically t o e,.dica te t he Catha", which it did with ferocious ent hu.i_ .. m . burning alive men, women and children . From 11 39 onwards t he Roman Ch urch began c. lling council. to co ndemn t ne he",t ics, pop< Innocent JlJ declared t hat ' myone who a ttemp ted t o const rue a I"'".>oal view of God whicn con flict ed with Cnurcn dogma must be burnoJ wit hout pit y·.M In 1208 he offered indu lgence> and .tern. 1 ",Iv"ion, • • well "" t he land. a nd propert y uken from tne n eretics, to an yone woo would u ke up the cru .. de again" the Ca t ha" . T hi.lau ncn,.J a bruul30_ )'ear pogrom which deci m ... d ""uthern F,.nce . Twelve t hou .. nd """"Ie were killoJ at St N=ir =d 10,000 at Toulou>e, to give jillt two examples_ The inqu i.itOT IIern.,d Gui irutructc.J t hat no one mould argue wit h t he unbeliover, but 't hrust hi. ,word into tne m.n '. belly a. f., .. it will go'- At !leoi.", when .. ked how to t ell wno wa. a Ca tn., and who wa. not. t he com mandin g lell"«, Amoud, replied, 'K ill t hem a ll, for God will know his own .' Not . cn ild w .. . pared." In 1325 Pol'" lon n XXII """,,,oJ that many Catha " were fleei ng t o Bosnia, where t ne Bogomil. were ..ill t hriving, .. if to the ' Prom i.ed La nd'.~ In a grot""que prei;,.;uring of t he Naoi t erro,. Ca t ha" who converted to Cat holicism were obliged to wear • )'ellow cro.. .....·n on t heir dot h.. and lost all civil righ ts," and in e.stern Eurol'" t he Inqu isition med ov.ns to burn heretics. wno were rubb...J witn gre. ", and r.,.steJ .live_~ If over proof were needed t h.. t he Cno .. i.. were iu"ifieJ in ca ll ing Roman c .. holici.m tn e Cn urcn of t he Anti _Chri .. , here it i • .~ Yot de.pit e tn e pe, sc<ut iOltJI, tn e G nostic free . pirit could not be ext in _ gui. hed. It inspired t he great German master £ckhart, wno wrot e a bou t Sophia and ta ught that .. t he heaIt of C n ristianit y, fudai.m a nd P.gani,m n thore were tn e .. m e mystical doctrin ... It inspired t he Rhineland mystic. Tauler, SU>o md Ruy.broek, who als" called them,elv.. t he 'friend. of God' ." It inspiroJ cou nt l... grou l" of non _con formi.... such • • t ne Brotne" . nd SisteTS of the Free Spirit in Europe. who ta ught; 'The go'l"'l contains poeti cal ma tte," whicn are not true:~ In England it in. pired th e Lovelle" , RAnte" , Digge" and Ouako".~ It .Iso inspired man y of the grea t cu ltural herne. 01 tn e We" _ Dante,~ Leonardo da Vinci, Michela ngelo, Pico and most 01 t ne gre .. min ds of t he R""ai... nce, who set up a new Platonic Ac.demy,~ the Pro ..stant Gnostic iloenme, wn o receivoJ visions 01 Sopni.,~ poets . ueh • • Blake, Milton and Goet he, who created tneir own Gnostic rnyths,~ scient ist • • uch

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as G.lileo, Copernicus .nd Kepler, who revived l'yth.gor<..,i.m; philosoph<", .uch •• [)e"'arte" Ficht., Schelling .nd Hegel, who w .. >"" used 01 bEing. V.lentinim Gno>!ic. " Chri"i.n Gnootici.m w • • rointerproteJ for t ho twentieth century by C.rllung, who .Iong with Sigmund Freud rounded p')'ch<>an.lyo.i •. lung wrote to Freud th., the Gnosti c. ' Sophi. was '. re_embodiment of .., ancient wisdom th., might ' 1'1"''' once again in modem p'ychoon.l)"i .'.He ... erted, 'It i. de" bEyond doubt th., many 01 the Gnostic. were nothing oth er t h.n p.ychologi"',' . nd bEgan to view mental illne" •• • iail,,(] initiation. - He wrote: 'All my life J hove been working and "udying to find th",e thing>, and the.e people knew .lready· ' ~ In hi. fortie. , using .. . !""udonym t he n.me of the ""cond.century Chri>ti.n Gnost ic l!asilide., lung wrote hi. own Gnostic :scripture called S,.,n Sermom to 1Ju Dead. Thi. rem. rhble text is .ddros ....J to the Ji"luieted dea d, who ha,-e bEen f.iled by Chri>tim Lite,.li.m ..,d who

apI"'" to lung. w.iling, 'We have come hack from leru .. lem where we hove found not wh., we ..,ught.' ~ lung regordeJ t his work • • the well_ spring of all hi. later ino.igh .., but although he circulated it .monpt h i. friend., he prohibit ed its publication until .lter his death, fe.r ing it would Ji:scredit him in the eyo. of tho scientific .... bli.hment .'· When t he N.,.; H.mmaJi library of Christian Gno>tic tnto w .. discov_ ered in 1945 , lung'. fou nda tion bought one of the coll«tions, now known as th e Jung Codex. When translated, th ese works proved that m.ny of h i. in tuition •• hout Chri>tian Gnostici.m haJ bEen rem.,hbly corr«t . Tow.,J. the end of h i. life he apl"'.,ed on • televi. ion ch.. mow, in which he famou. ly replied to t he qu."ion of whet her he believed in God wi t h the perennial Gn""tic . ... rtion : 'I know that GoJ exi .... J don't need to bElieve, 1 know.' -

THE LITERALIST LEGACY The triumph of Chri"ian Lite,.lism was a spiritual .nd cultura l di •• "er from which we ar< "ill r«overing. After the civilized e"erior of 'Ch ri>tim ' culture in Germ.ny had bEen ripped open in the twentieth cent ury by Hitler'. Nazi., Jung wrote:

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lEI " ! A." O TH! l OIT GOOD'"

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'Chri" ian civilization proved hollow to a terrifying degree: it i. all venee" but t ho inne, man ha. remained un touched and th erefore unchanged. Yes, everyt hing i. to be found out>id. _ in image and in word, in Ch urch and Bible _ but never inoid. · ~ When Lite .. li" Ch rut ianity exiled t he Gnostic Inn er My"erie., it lost its soul, It beca me a ba" ion of t he 'h ypocrites' which th e Gno>t ics portrayed ,"'u s . s mocking in their goopel "ory _ ocd",ia"ic.al au tocIOts who imposed thei, dogma. wit h t hroa" and maintained their power throlI8h violence, polit ician, d, ....,d up a. pri .." who jrnt ified the laying w. "e of whole cont inen" and the omb ving of million ., ,Lit Of"li" Chri"ianit y is often c,odited wit h inspiring p"'it ive social rciorm. in We"em oociNy. But t he t rut h i. t hat th e driving impet us for h uman itarian change h as come from h uman ist. a nd non_conform i" •. The conservative forc •• of t he e" abli.hed Church .. ha ve ,ooi " eJ every""" toward. groater oomp, .. ion, fro m t he ending of ,lavOff to the abolit ion of the death pen alt y. " In " "ont doc,d .., unable an y 10nKer to . im ply bully u. into . ubm i,,;on, Litcrali" Christianity h a. developed a gentlcr, more attr. ct ive face. Yet its darkOf .ide con tinuo> to be a nefarious fmco in t he world . A " "ont "'port e"im ateJ the," .re at 10. " 8,000 'mi.siona ri .. ' active in Guat em.la alono. many of whom openly coll.borate with t he brutal ",crN police and the mili tary in their cppre •• ion of the indigenous people . Typifying the . pirit of Chriot ian Literali.m t hroughout t ho 'g"', o ne preache, fro m the mi.. ionary group [I Vorl><> jmtific.J t hi> with: 'The .. my doe. not m .... c' e Indian • . It m a.... c'". demon. a nd the Indians ..e pos.., ......J by demon • ." " In many [UJopea n cou nt rie,. however, the power 01 Lit eIOli" Chri"i.nit y i. fin.lIy waning. Congregation. a ,.., dwinJling dramatica lly anJ c hurch •• are being ""Id off as hou..,s.'" Science i> fa" becom ing t he dominan t worlJviow. Thi. h .. provoked two very different ",action> fro m t ho .. un willing to comign Chri"ianity to t he rubbi. h bin of h istory _ 'Fu ndamen talist,' atO J "'pew<iy endeavouring t o retreat t o t he old cef_ taint i •• , whi lst ot he", ate attem pting t o ,ework the figure of [<su. to fit new t im""

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Fundamentalism Fundament alism i • • Prot o,unt contin u .. ion 01 t ho in tolerant and dog_ m .. ic tradit ions 01 Roman Christianity.'" Heretics are no longer hurned at tho stal., t h.nk God, but wo h.vo stiU ondured tho w..th of Fu ndamenuli". lor w ring to publish our idea. about the origin! 01 Chri>tianit y. Whibt wo h.ve osc. ped death t hrea.., we have received many ·after_death t hreats'. According to Fu nwmenuli"., 10m, has an eternal torture comp set up ' p<'CificaUy to get even wi t h blasph ome ... ,uch a. ourselve • . Fundamon,.li, m emphatically insists t hat th e Biblo is literally the word of God and c.m not be questioned. Thi. i. an att itude t hat goes right hock t o t he beginnings of t he Roman Ch urch at tho end of t he ,econd cent ury, when Ten ullian included ·t hi .... for knowlodgo' among" hi. liot of vices, to be "'Placed by th e ,in"" of blind !'ith in >criptu re'" But th i. fixation on t he written word i. a form of idolatry. It mistake. the garmont for t he naked Trut h. It conlin'" living insight within t he concepts 01 the ra>t. A, Paul 'The letter kill. , but t he ' pirit givo. lile ."" Although hnaticaUy concerned about a ,upposed decline in moral valu o., Funwmenuli", hold up the barbarou , Old Test.ment .. . di'ine_

"Y'.

Iy in spired account 01 t he work. of the one and only god jehov.h. Let', ;u" h avo . q uick look at tho MI" 01 god the y aro wOr>hipping. In Thg IJOQk of Genesi. Jehov. h dest roy. all li,ing th ings on the Earth by !loud.'" but ..,mehow manage. to al,o find the t ime to .pecificaUy e.emto one indi_ vidu. 1 man lor letting hi. ""men .pill on th o ground wht·n h aving ,""x.' ~ In The JJook 01 £xodu, he inflict, hideous plagu e. on Egypt lor not lotting tho 1".olite.I...., de'pite the fact t hat it w .. he him,elf who 'h ardened Pharaoh', hea""" He also k iU . aU t he hr>, born Eg),ptian ch ildren .... ist, tho I"aelites in slaughtering an entire tribe of Am.leki, o. , make, it allow_ . ble t o beat a ,lave to death and, aft .. rumour> thot Israelite. have WQfOhipped a rival god. order! faithful l"adit e. to kill their friend • • nd relative., leading to the death 01 J,OCIO people ' · Not cont ent with , hi. , in Th. First SO<Jk of Sam uel Jehovah uke • .. ngeance on the people of Gat h by giving all the mon , faul d.,.., 01 h aemorrhoid •. '" In The JJook of Le vUicu. he condone. h uman ,acrifice' · In The Book of Demeronomy he order> the braelit'" to utterly destroy the people of the cit ies that he bequo.th. t o them .. their 'inheritanco·. com_ m.nding t hem ' not to le..e anyt hing thot b,eothe, . live' .'" In Thg JJoo~

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of Num/n" he orJers. man to be .. om" to "".. h for gathering .. ick. for a fire on t he Sabbath. and send. a plague which kill. 14.700 people.'" He aI.., give, t he I"aelit e. power to u tterly "">troy the C. n... n ite, and exter_ minate the 1"""le 01 0& advi.i ng with "'garu to c.ptured women and children : ' Kill every m.le .mong the little one •• • nd ki ll every woman who h.. known . man int im .. ely. But h<'Jl .Iive lOT you"el! all the young girl. who have not known > m.n in t imately," ~ YOIl can ..." why t he Christi.n Gnostic Morcion n icknamed l.hov.h 't he extermi,..tor· .'~ And when it '. not being gru<'>Ome. the Old Test.men t i, lID cultur.lly foreign .nd ou td.ted it i. iu" ploin daft. The /look of L<viticus t ell. u. th .. we mmt have I>Ocont act ot.ll with. memt ru .. ing woman .'" but it'. fine to buy .Iave. from neighbouring .. at ..'» bting . hellfi.h is out. however. Th .. •• a pporenti y .n 'abominotion'_ '" The Book of Exodus in.i", th .. anyone who works on the S.bbat h .hould be put to ""ath. wh ich I gue .. mean. mo.t of u. "".. rv. to die,' · The Book of Deuteronomy decree. that . lIOn who will not obey his parents i. to be stoned to deoth by the whole town ou tsi de th e cit y gat ... lID if you're m ale. and your dad', a Fundamentali .. , and )'ou ' .. reading thi., you're in big troublc " ~

If you do lit e.. lly beli..e t hat God WIote or p""onally impircd certain infallible book., a, funda men tali ... do, t hen thi' i. the sort of ridic olou. me .. you .nd up in . You can "", ""hy Paul reg."k" t he O ld T.... ment >• .., 'rickety' that it wouldn't 'be around fur muc h longer" '» It', • , h ame he w .. so completely wrong,

Fantasists At t he other <xU-erne to Fundamen tali", ore wh at cou ld be called ·hnt .. i.,,' _ Fanta,i", ore hen to re jeet traditional form. 01 Christi.nit y a, misconceived. out of date and redundant. They"'" the g"",p"!." the work 01 f.llibl. human .ut ho" and therefore fcel bee to di.mi,. t ho .. elements in the Je.u. story which they di, like, filli ng in th e gap' from their own im.ginat ion to create a 'pick 'n ' mix·leou. who fi ts their own fanta. ie" [n r",cnt dec ade •• uch fantuie, h.ve reached epidemic proponion5_ We have had le,u, going to Indi. and Tibet. lesu, getting m.,ried .nd

C HU l C H

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wsp;noQ m -w,~ Uo p'",,,,,,, 0'lM Uo.l~'n. ~~l a~lJ ~UI ~OOI . ,z,'W,l "(''''1< O~M '.n<~1 uo ""~m' ""Old ~u,,",.~J ,p ""10~" ' oqUYi'P JOZ ll'M'I>S uoqlV 'm"! fU~[IOl"H ''11 fO ,.>nO ~'11. ~ooq 'I~ UT -rumo"1~ p.:>,:>.>d.", 0, Anrnb, OO'1dd. " - .,olIV ,"'N A~"[J 1" UOu "m. U< .. n! 'ou <t SHU 'UOIl"[J'" UMO,no '" " •• 'M U. UM<>p ~m ~oo[ ''1[[ .. "'''1 .1""', ~'1' .oj ~U[~OOl -"'''IP n"" doop, ,,~, " ~l p~uo, UUPWl[ng nopnll uot.fu[O'~l trewJO~ ,o>.lll ''I.l ',noor 'OlO" tre .AO~ .npUlH -m'~r "[~ppng 0 .AO~ " "~ppng " n<~1 IqqO' • ~'"~ . M'J -rn'~1 "'I':wd [.''''1'1 ""!U 0 .AO~ '1<1,,,",, 1""j1] a"N -. n"r .UOlSw uq pu< ~'" < aA <tj ,odA' ,uolSwuq pu o ~"f -w,~, ''1[[ ~I -, no,,[d,n< ,~ool .n"I " 'uo"'~" " ~UI'Il ""mp'oo"xa ,~, puy '~uo lU ' -"JJ1P ' ' 0'1 ,uoA"., 0.... 0"'1 •••• m"llo 'I'uorooql "'0 ",a'l' ,uomoy """"~I ~"I "oJ UI "aM ""'1' w''1 P"WlOI'H '['1"1'" .A' '1 ,'''!l1n~ l Uld •• "''''I''' u.wa[lu,~ ~l'ap1~ uo PU" 'PU'1~u3 P,,,"A''1 ""'1M .m'J Aq p,,,q''1UI ,ouo .. n0'l < UI ' .A'I.'1 "n. '" 0'lM mill , ·1~u'loP~.W "'.W ,lIOW 1" 'AOS "01'. 'woo ~"'1 'M u''1' oomS "J1l lS.J • UI ,u"I "l':ITW "'OW lItlIoq P""'-Iw"w>J A[P"'A ''1' ""n. ""'! ,ql!u "'1 Alq".oo ,.uPlno, a", '.. M '1"0"'" mo .. ~A"." dw, 'lO'l' p.:>,unouu. '[lu'P[Juo, "u"pno "'I' 10 V"'I ''1' " mwOJoI ~uno~ 0 u''1'" p.:>punoluoo ",aM'M '<~[I~"'{I\, >n'~1 ~'l.l UI p.:>U1.,UO' ' O'P[ ''1' uo ,ml"1 0 'A.-l! "'" 'WIl )<"1 Al"A ''U ill '''A''1oq ''''1 ' ,no auoawo< 'II "wou no),. ~,-A ~' "'I' III d''1<Jaqlow '''''~ ' '1' uo w''1 mOl 01 "'1"0 UI aplO !ns lIWWO' 0, in ",U'''' 0'1" mw".d, 0'1 ' ,n' .J U,A> " :.lItl[~ modoIn3 JO Al" IIAP " ~U1punOJ

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In Tho Ad, of fohn , John and hi. brot her r.me. lI<e I",us be<koning to them, but one "'-,,.. he.utiful m m .nd the oth,'r. little child. Loter, for one 01 t hem the l igure bt'Come. '"ther Nld·h,·. ded but with. th ick flowing beard' .nd lor the ot her '. young m.n with . n imm"u", beard'. U' In The Acts of rei", Peter rolotos, '[ .. w h im in . uch a form a. J was able to take in ' He t e.che. a grou p 01 widow. how to "'" Je.us: 'See with your mind what you do not ,ee wit h your eye • . And th ough your eye. he clo><d, yet let them op<n in your mind with in you '~ The widow. hecome '",n",le," wit h bewilderment' and . 11 eXp<rience Jesus in a diffenmt way. Some .. y they saw 'an old man who had ,uch a p",..,nce we cannot d"",ribe it to you'. OthOTO "y, 'We .. w • growing lad, ' and othe" , 'We ,.w a boy who gently touched our eye. and t hey Op<nt.J,' Veter ",m" b,

'God i. gre.,er than our t hougJ"" a. we have learned from the", aged widow. who Nve "-,,,n the Lord in . variet y 01 lorm •. "~ According to Theodot m, Vaul recognized tha, 'each one know. t he Lord in hi. own w. y .nd not all know him .like', "· Paul himself famou. ly experienced je.u. a. a vi. ion of light .'" In The Apocryphon o/ Iohn, john al", exp<rience, I",us . , light, but in this ca.e containing. meUmer· ph05i"8 imall" : 'I .. w in the light, yout h who stood by me. Whi le 1 looked a t him

he be<ame like an old man. And t hen he changed hi. 'pp<a,.nce ag. in and be< . me like a ",rvant . There we", not m.ny before me, but m image with m.ny form. in the light. And the im. ge app<ared through each. And it took th".., form • . He .. id to me, " Iohn why do you doubt! Why are you afr.id; Yeu are not unf.m ilia< with thi. image, "e you; Don 't be ne",ous. J am the One who i. wit h you . Iw.y • ." "~ The Gnootic.' doctrin e th .. le,u. is . ,ymbolic ,i.ion"y figure i. known .. doceti.m . It i. mi,understood by Christia n Literali" . .. t he bizarre cl.im t hot jeou. w .. ",me sort of di.embodied ,,,,,,,k t hat miroculou. ly app<a",d to he. man who li •• d the lile described in t he goop<ls. But this crazy idea i. iust the product of Lite... li", taking the G""'t i« literally. Docet i,m actuafly teaches th at jeou. i • • m utable figu ", who rep",...,n" the archetype 01 t he Self anJ 'PP<'" in dilferent w.y. to init iate, wit h

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different level . of understanding. A, Tile Gospd of I'ililip .. yo with o"r_ tling d.rity, ",me 're.lize that t hey ore seeing th em"'''-• • ' '~ The problem is t hat at first when ""meon. experien""o . roi.tioru;hip with their particular version of Je.uo they ' ",cognize him a. their brot her and reprd . 11 t he ",st .. ~tanlo', a, Hiprolytus puts it '~ Their ]em, is th e ",alle.uo, everyone eI",', io an imJl'O'toL But once the ide. of an histori cal man i. abandoned, competing le.n .. . are not a problem_ Everyone can look down t he weil a nd come up convinced that leou . looh iu" lih them, and t hat doe.n 't conflict with everyone el", doing the .. me. We can all have a diffeI<'1lt r.. us, The whole roint of a mythologi_ cal figure is tMt it can be .dapted to ouit differen t people and ch'nging time • . What unite. Funwmentali.ts and F.n ta,i". i. their ob",.. ion with the ide. of an h istorical lesu._ We are suggesting a .. die. ] alternative, freeing oUISelve. from the futi le preoccupation with history and returning to the original Christian.' underst.nding of k,us a. the hero of • roworfully transformative allegorical myth.

THE REAL JESUS IS A RED HERRI NG We fully unde" .. nd how difficult it i. to doubt the nistence of someone whom million. believe to be the moot important h um.n being eVeT to have lived, Manyof us have bem brought up , inc< ch ildhood with. vivid picture of the historical le.uo, Mention h i. name . nd we can almo>! ",e him in hi. rough white robe. with long flowing h.ir and ,,",.rd, Yet th e ea,liest rcpre_ ",nrations of le.u.actu.lly ro" "y h im beordle ", with .hort hair, wearing a Rom.n tunic .'" Paul explicitly write. t hat 'Flowing locks disgrace a man: so pre.umably he d id not . hare ow modern image of the Chri" ~ ' ~ The now ubiquitous image of the bearded long_haired Ie>us did not become .. tabli.hed un til t he eighth cent ury, when the botern Church in Constant i",,!,le .uddenly produced. '",U-J>O<tT:Oit ' which h. d been mirac u_ louoly created when le.u. wiped hi. face on a doth, '" Not to be outdone , the Roman Church turned up a romait of a bearded I•• u. paint ed by Luh a nd later completed by angel •. Pilgrim. "ill kn",,1 befo", this absurd fab _ rication in t ho Vatican today, hoping it will in some w.y bring them to the Trut h. The tTUth io, however, that t he picture we have of rosu. i. a product of t he imagination _ our own .od that of othen before us.

I El U ! A." O T H ! l OIT GOOD'"

Was t here .n 'hi"oric.l' k.us! The evidence .ugge." there was not. But to u. t his emot ive i.me i. re.lly not important. Whot i. imporunt i. to rea lize that t he le.u . we rebte to in our imagination i • • my,hicol 'archetype' through which we can reach the 'Christ Con>eiou.ne .. ' wit hin ourselves, beea"", il we are un. Me '0 ge' enough distance from OUI own f.nu.ies and opinions to""e 'hot our picture 01 le. u. i • • n imagin._ ,i.. construct, we wi!! never hove 'he .. If.knowledge n«",sal)' to gu . p 'he Gl>O>i. , However, we hove t o be . piritually ",.dv before we con he.. ,hi. me . .. ge o. po.itive rat her t han negative , .. giving u. wh., we hove been really looking fOT wher tha n ,. king something aw. ),. The t eachings of 't he Christ within' are an open ,",cre' t hat only scrn""nc woo i. ripe c. n ",.11), he.,. M.ny pmple de.perotely wan' to believe in • miTaculou. ,oviour who h • • liteu lly incarnated re>cue t hem. There i, no,hing wrong wi,h th i.o. The miracle work« i•• stock choracter of . ncien ' my'hs, used in. pire hope of >ornot hing more thon the m undme in ' ho"" unable t o see th ot t he whole of lile i• • ">&gering m iracle , The image of 'he divine Godm.n w • • delibewdy designed to . ppeal . pirit u.l beginners who hove ) '<t to discover ' hat t his myt hic. 1 fig"'" rerre><n" ' heir own 'rue iden'it y. 11>0", who.", not re. dy cling t o their 'real ' jeou. like 0 life.buoy in 'he 'empes'uou. sea of existence. To .ugge>! ,he), 1« go ><lund. lih madne ... But t he .eer« t e.chings of 'he original Chri>!ions were not designed to m.li_ eiou. ly deny comfort , impl. believe" . They . re .ctually offering wm._ ,hing infini,dy more « ... uring ,han blind ""lief in hi>!orical eve nU. Thcy are oflering Gn",i. _ immedio'e " perien ,;.l knowledge of t he Truth, The mes",&e i. not ' Lool: out , ),ou are clinging to.n illu.ion .' The me ... ge I S:

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'Reb x. You are not drowning. You con lot go, becm.. life i • • ct ually completely safe. lu>! experience Gn",i • • nd.1I your ignor.nco will be di.pelled . lu" know who you re.lIy are .nd you will h.ve . bsolut ely no lear ever .gain. Di. eover t he Chri>! wit hin yourself and you will be .lway. Onc wit h God'

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Chri"ia n Lit<ra li>m de>elop<d towa,d. the end 01 t he ""cond century as > mino, cult with the unique cbim th .. lem, had liteTally lived out the Vag.m myt h of t he dying and ",.um '< ting Godman. Literali ... fa b ricated. lineall" to link them.elve. bad. to the , uppo..,d di>ciple. a nd [o'lI"d letters of Vaul to make him ap",," anti_Gnost ic.

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Mirro,ing the succe .. of the My>!e,ie. of the Venian Godman Mith, .., Ch,istian Literali.m gradually grew in popubrity, bt,<oming th e official religion 01 the Roman Impire in the fourth centu ry_ With the full might 01 the Roman .. at e bEhind them, Chri>tian LiteTali", waged , J,.,J,.,ic war "II"in" Pagani.m and Chri>t ian Gnostici.m , pulling down temp le. and libra, ies, hwning book. and di .. iden", and plunging W."em civilization into the [h,k Ag"'.

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The legacy 01 Ch,i"ian Literali. m ha. Jte.,n a mi .gui doJ obsession with the hi5torical le. u •. The original Ch, i>tians, ooweve" taught that I",,,, i. > mythological figu,e who ap",,"" in the imagirunion in differen t wa y. , acco,ding to t he understanding of the individual.

Ii the Je.us "ory i. an allego'ical myt h, wh..t Jo.. it mean ' If we have lost the """et Inner MY'teri .. of Chri5tianity, can we ,edi.cove, thorn? By understanding Chri. ianity as pan of t he b""d Gnostic tradition that flor _ i.hod th roughout the ancient world, we have bEen able to dis<:over the true origin. of Chri .. ia nit y_ Let'. now SO" if, by examining Chri>t ian myth. and doctrine . in the light 01 ragan and Jewi. h C"" .. ic philosoph y, we can r",over the gos""l 01 Gnosi • .

I"U! A," O TH! l OIT GOOD'"

chapter four

KNOW

your Self 'Th. KiD ~om '" H. ..·•• "' it , Kl>ow 1"'" s<1f:

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too*, hi ....1f . b.1I 6nd

Ahove tho .nciont Pagan ",nctuary .. Delphi we,o WIitten t he word. ' Know you, Self" Thi' in juncti"" w • •• ~ .s tho fun.umonul challonl\" of Gnostici,m by P'gan, jewi. h .nd Ch,i.. i.n Gnostic • .like .' The 'Gnosi. ' or ' Knowledge ' th oy sought w .. .elf_knowlodgo_ Their 'pi,it ual quo" was t o .nower t he most obvious of my",o,i .., wh ich continually coniron" o. ch onc of uo: 'Who am I!' If we can gra'r the Gnostic,' teachings about who we ,e ally aro, thon the mo.ning of the Ch,i"i.n myt h. 01 jo. u. and t ho Godde" will become do ... These t o. ch ing> ha .. little in common with Ch,isti.nity .. it i. gener.lIy undewood too..y. At first th ey may ,,'<m "'mgo and .h"'act, but , if you .. 0 willing. just op"n yourself to tho pos.ihi lit y of • revolu_ tionary new vi.ion of who you aro . nd wh .. life is, Th.t i. tho first step OIl tho journ oy of Gn",i • .

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wit h ration.1 t hought , where .. nous i. t he witne .. of all experienc,"" whatever t heir qu.ality, Plotinu. describe. now a. 'a knowing principle ': It i. th .. in us which knowo, It i. the subjeet of every experience, which eaeh one of u. c. ll. '1'. It i. the >on", of being in every h uman being. It io who we ar<. A more appropriate modem tran.lation for both pn<Ufll" .nd nous i o 'Consciousne,,',

Recognizing the Levels of our Identity We c.n de.fly distinguish the three level. of our identity if we e ... mine the th«e " . t.. we inh.bit each day : waking,. dre.ming . nd deep . Ieep. In the waking 51at e, Consciou.n e.. extend. it> awarene .. from the oentre to th e circumference, ex!,,-'riencing the p.yche and the body. In the dream · ing "ate we aNndon t he body and retre.t in to t he p'yche or >oul. In t he d""p sleep .We we withdraw completely into our e"",noe .. nO<1sl pneuma, .pirit or Consciousne". Pawloxic.ally, in thi . ... te of being pure Comei"". ne", bec.use we.", not experiencing my t hing,. we.", uncon · .cious. We remember th is "ate afterward. only .. . bh"ful voiJ in wh ich we Hi" •• the emptine.. of Con>ciou""e .., consciouo of nothing.

Lenb of Identit y

o.ep sleep Dreaming Waking

Comeiou.neM Coruciou.""..,.oyehe Con ",iou.ne..,..yc he-hody

The 'common . ense ' view of our",I ... i. th at we are bodi", whi ch are aw.ke, dre.ming Of in J,,,p 01<"'1' . from the outside, we do indeed «em to be bodies in one of the .. three conditions. Gno>tic., however, take • • their st.rting_point our own sub;"':ti .. experience of """"I.e., not oth ers' experience of us, .nd in Dill own immeJi1te experience, we are perm._ nently who we au, wh il51 t he body and F"yche come .nJ go, We . ", not a phy.ic.al body t hat i5 sometime. oon«iouo. We are Consciousness that i. somNime. con",i"", of. body. The modem conception of hum.n identity, .rticubteJ by scientific m.terialism, i. th1t we ..e. complex phy.ical organism wh ich, in some way we have yet to under>tmd, has an inner life and i. t herolore consciouo.

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From this 1""'I"'<ti>e, Gno>tic teaching. sound liKe .piritual mumbojumbo. But t o the Gno>tic., it i. t he notion that matter could IIOmehow bE the cau"" of con>ciou. e . perience wh ich i. truly fantastic and inoom_ prehen.ible . In Th , Grupel of Thomas I"'us argues:

'If th e bod)' carne into bEing be<ame of con>ciou.ne ... that i. a wunder, but if oonsciousne .. came into bEing bEcause of the body th is i • • wonder of wonders," Science .un. with the body and end. with Consciousne", mm-ing from t he outside inw.rds, The Gnostic aP!'ro.:Ich stan. with Consciou.ne .. a nd end. with the body, moving bom the inside outwards, Science teach •• we a", as

we dP[1<'''' to others _ ph)'sical bodi .., The G nostic. teach that we a", a. we df< fo, ourselves _ Con>ciou,ne,,- Both appraache. have ..,mothing to tell u. about th e human p,edicament. The ancien ts ""'w them as complementa_ ry, not in oppo. iti"" . Science deal, with appearances and ha. tanght u. much about how we "f'P"~' to bE. Gnoot ici.m deals with what we "'., The Cn""tic. take u. back to ba. ic. and explain the complex.ity of the human p,edicament born t he.., simple b<ginnings, The", i. nothing more OO>io,," than the lact that we .... oonociou. 01 e"",rience • . Ou, ",,,,ntial identity i. the experience" nom, . pirit, Conociousne ... The flow of experi_ ence which Consciousness witne .... i. the I"),che or lIOul . For the Gnostic., therefore, our fundamental condit ion could bE describEd a. Consciou.ness aware of experience, nou, awa", of psyche, . pirit aw.re of lIOuL

The Body is in the Soul From the o utside it app""" a. if the psyche or soul i. in the body, We "",m to ... it when we look into >Om"""e'. eye._ the 'winoow. 01 the wut'. Whc", Gnostics talk about how things "1'[1<'''' ob;<'Ctively, th<')' go along wit h thi. common notion 01 the soul a. a >on 01 intangible, more r,m4ied body which is trapped inside the physical body, But wh,,,, they talk on a level about how things clre IlUbjectively, the I"yche or soul i. COI\ceived of as an ongoing even! witn""'-'<l by Consciousness_ It is the toulity of our experi_

do",,,,,,

ence, which include. the experience of the bod)'.' Thi. tum. imide"""t the notion that the psyche wrnchow inhabits the body..... Plotinuo teache., 'The psyche i. not in the body, r.. her th~ body i. in the psyche_" To the modem =",rioli" mind.« this ca n seem 0 bizarre idea, yet it is on impo"ant insight on th e I"'t h of Gnoli. _ We can bEgin t o unde,,"nd

I El U ! A." O T H ! l OIT GOOD'"

it if we carefully exam ine our own .. w ox!",rience . Through the eX!",ri_ ence of sensation. _ ",-"ing, he aring, touching, t.. ting and .melling _ we know the body in what we t h ink of a . t he oo;«tive world. Yet semat ions them",lves Ofe subie< ti >. even ts in til., p.ycbe, JI,I",t ch ildren have at some time wondef<>J whet her other poeople actually ex!",rience the same thing as t h<'}' do when they s,-,,, 'gr'-"-'n' or 'o .. nge' . No one knows t he ans wer t o th is . imple question. Why ! Ile< au", semwl eX!",riences .xist wit hin the p.yche and we have no diroct accoss to the p.yche. 01 othe ... From the point of ,-iew of t he body, look ing inwards from t he circum · fe rence, we ap!"'at to be . phy.ic.l organ i.m which has an inner life _. F"yc he _ and is t herdore conscious. From the poin t 01 view of the centre, weOle Consciou,n es, experiencing p.yche, wh ich, at t he circumferenc e, include. the body in t he form of ,,'mat ion.· The F"yche-body i. what we "pp"a r to be. Coru-ciousneS5 is what we are. Potphyf}' writ es: 'What l....,n have we leamN! from those whQ be" undewand t he hu man condition ' Surely, t hat you m ust not think of m o as this !"'twn who can be t ""chod and gras!",d by t he ""n ",s, but my true .df i, remot e from the body, wit hou t colour and without .hap", not to be touched by human hand •."· We op"m>J th is book wit h t he p"rmnial Gnostic promise, ... ributed to lesus in The Gospd of Thoma>: '! will reveal to you what no e)'. can "", what no eat ca n heat, what no hand can touch, what cannot be conceived by t he h uman mind'" What i. the one th ing _ in r .. lity not a thing at all _ which cannot be seen , Of heard, or touched, or conceived ofl It is t hat which witne"es t he seei ng, hearing, touching and conceiving: Consciousness itself. The great revelation of Gnosticism i. that our . . .... n tial iden tity is Con ociolBne .. ."

THE ONE CONSCIOUSNESS OF GOD The Christian Gn""tic Clement of Alexandri. writes: 'The gre ... st of all leo>on, i. to know your SElf, fOT when a m m !mows hi mself he knows God'" For the Gnost ic<, t he quest for self_knowlc.Jge i. identic. l with t he

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qu e" to I:now God, oc'Cau •• when we dis<:ove, ow- deepest ident ity, we ." ~-., " w>cover wo ar< '-""'_ What , a n t his pos.ibly moan' It ,eom • • bizarre ide. !x'Cause we aro u .. d to tho Lit.rah " picture of Cod . s ",me MIn oj omnipotent patriarch who i. boo. of t he cosm"" . For the Gnos'ic., however, God is omn ipresent Con><;ouSIle" with in which .'-eI")'thing ni", .. an ido~. Thi. one uni_ vo,...1 Con>eion.ne. . .. pro .... i,,,,lf through all con.eiouo being• . So, a lthough we may .1I """m to he "'parat. individuals, ... Plotinus , • • che., '., the in nermos' depth, '" of « eh of u s ',he, o i. one Con><;ouSIle", unchanging and tho '.m "', ~ Thi . i. OUt ,hared ."""nti.J identit y_ It is tho hidden root of t he """ of wh ich wo are.lI bronc he • ." Using t ho • ...,logy 0/ t ho circle oI..,lf, the Gr.ostic. imagine u. like many ~ii orrum.at ing out from .. common centre. The one Comcio WIlC'" of GOO is n'P",..,ntod by ' the cent re shared by . n the r:adii', expL.in> Diony.iuo, " God ;. an 'indivi, ible poin t' which io ' the source of all', 'tbe root of tho ''Ilti", cirde of ex;'tence', teach.o Sim<>n Magu •. ~ 'You win find Him in your..,U, like that little point: procL.im o the eli';'t;"n rna"", Monoim ",,-

C<.H't: 0". Cots",j"",n ...

The radii, "'p"""nt ing individual p.yche., terminat • • t the circumf",ence in individual bodieo. Hut at th e centro i • • • hared eo",nce . I\'hen w. look o utw.rd. to tho !"yche _body we . ach aprear .ep.,. te, but .ctually our centre io tho centre. A3 I'lotin uo t •• cheo, if we ' hold through our own centre to that centro of . 11 centres', we will di:scovor that our conociomne>s ;. tho one Comciousn",o of Goo."

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I " U ! A." O TH ! l OIT GOO D '"

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Monoimos im. gino •• n .... n t .. lly indivi,ible 0''''''00 ' pl"'. ring to h.ve m any bc,", .nd m.ny .y • • .u Plotinu. offo" u. th o .. mo image, writing, 'lm.gino oomot hing fu ll of foco., gle.ming with living f.ce,.~' hch line which oxtend. from t he oon tro of t he circle has its JOu rce in t he one Consciomne .. 01 Cod, and its fruition in a distinct h uman fonn, which i • • n imago or f. c. of G<xl.

The One Appearing as the Many Eut if wo are all one in Cod, why don't wo eXl"'rionce ourselvo••• God! To . n."... t h i. qu.stion we must filSt u ndorstand the pOI. d,lIic.1 nature of Consciou.ne ... lm.gine for a momont t he centro of th e circle wit hou t any of the radii, It i. Consciou>ne .. without .nyth ing to be con>ciou. of and, t herefore, unconscious. In a poet ic attempt to capture this I"'ra dox, Gregory 01 N Y''' and DionY'iu. call it th e 'dazzling d"kne .. '." lust • • light i. d"kn." when it has no oo;ects upon which t o reflect, .., Comciou. ne" i. uneo"""iou. when it ;" witn ... ing 1>0 eXl"'rienee • .a Th. ono Con><iouSIle" 01 (".oJ i. t he d=ling wlmo". It apl""rs as t he light of Consciousne" when it has IIOmething to illuminate . Wh .. it illumin.... i. an infinite number 01 p.ych'" _ "'-'1uenoo. of eXl"'rience_ r<p,-., .. nted by the radi.lline., Plot in", e xplains: 'All being. may be t hought of as centre. uniting at one central cen tre. Tho c.n tre. ' Pl"'ar as n umerou s a. t he line. starting from them, and yet all those cen tre. constitute a unity. Thu. we may liken oonscioU! beings in t heir di .."ity to many cen tre. coinciding wit h one cent re. Thoy aro .11 on e because t hoy share th o .. m o centre, but apl"'ar to be many beeau", of th o many r.di. l linct which lead from th o centre.'" The one Consciousno" of God apl"'' '' to be many individu.l con><ioulOne .... be<au.. when it look. out to the circumference along a l"rtieular radiu., the com mon centre 'Pl"'''' to its.lf to be t he centre of that I"'nicular radiu • . A. Con><iou.ne" witnessing an individual p.yche _ the centre in relation, hip to a part icular radius _ we "ppear as individual beings. A. t he d=ling dark"" .. _ tho cen tre in itself _ w. are t he univer_ .. I lIeing t he Gnostics coil God.

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The Absolute Mystery and its Apparent Qualities Our . h"ed .... ntid identity i. an ineffable Mystery. It is not> rddtive mystery which one day might be ""lv...J, It i. a My""'y by ito very nature. The 'My"ery of God', to "'" Paul's phra .., i. the Absolute Mystery" The Gnostics "'p",.. nt th e M)",,",y by a J>Oint l>e<:..u>e. by definit ion, a J>Oint has no dimen,ions. In it",lf it h as no cha racteri"ics. We ca n only call it the 'cent"" in relationship to the circle that i"ueo from it . Likewise, the 'indivi.ible J>Oint ' which is t he 0"" Consciouone .. of God in itself has no char.cteri"ic,. We can only ca lf it 'Consciou.ne .. ' in relationship to ,,"yche, "''Cause in it..,lf it i. t he dazzling darkne... Yet de.pite this the Gn"'tie. often talk of the Abwlute My"ery a. if it did have qualitie •. They not only call it 'Consciousne..', but al.., 'the Oue' . Platoni .. , describe it .. ' th e Good, th e S.a utiful .nd th e True'. Va lentinus call, it 'Love'.MWhen th ese my"ics recount their <>perience. of . piritual a wakening they do no' rdate a cold encounter wi,h the q"'-l_ ityle.. and unknowable, but an ecstatic revelation of an aU-<orumming unity and an all.embracing comp."ion, We can unde",and how the .... nt ially ineffable .ppe .... to have qual_ ities by con.idering wal:i"8 up from de<Jl .Ioop. We might .. y that the deep ,]e<Jl experience wa. peaceful and bli.sful, or de",ri"" it as. void in which we have no "'parate exi"ence. But whil .. we .re in deep . leep 'here i. no deep , loop experience, We are not con><iou. of any of t he .. qualities • • inee we..-. unconscious. Deep . I,,,p in itself is an Absolute My"e'1', bu, from the con>eiou. pe"pe<:tive we can oay ,hat, relative to 'he waking world, it appea ... t o have """.in qualities. In the .. me way, the My""'1' in itself, like a J>Oin', is completely ""yond description. But from 'he human pe.-.pective, on the cireumfCI_ enee of 'he circle of ..If, t he Mystery appea" to be our centre . Relative to our experience. it 'ppea" . s Consciousne". Rel.,ive to our exi".nee as "",arate being., it appe • .-. >. th e One. Relative t o our de.ire. , i, appea" as th e Good t ow"J. which. knowingly OJ unknowingly, we all .. pire. Relative to our feelings of happine" and .. dne .., i, appears as perfect Bli ... ReI .. i,-e to our experi ence of rejection and acceptance, it appe'" as unconditional Love. Relative to Oill f'''lings of ."'action or repulsion, it appea" as incom""rable s.aut y. Rel.,i .. to our "at.. of confu. ion and darity, it appea" • • the simple Trut h .

I"U! A." O TH ! l OIT GOOD'"

Our e""nti.1 n at ure. t hen. tha t we h . ve .., I" de. cribed u.ing t he langu.g,' 01 f"ycholoK}' a. ·Con,ciomn<".' and the langu.ge 01 theology .. ·God·. could eqwlly be de>cribed in the language 01 philosoph y a. ·Onene .. •• or in t he lall,';uage of ethic • • • 'gooJn e.. •• or emotion.lly • • ·Iove·. or o< "hetic.ll y •• 'beau tiful ', .nd 50 on . But ""hen we reach beYDnd all . uch nee", ... rily inadoquote deoeript ions, we can on ly .. y t hat. in truth. at t he he.rt 01 .. ch one 01 u . t here lie. the .. me Mystery. A. Plot inu . put> it •• All comciomne.. e. ",e the v.,iou. membe .. 01 THAT:"

Incarnation The p.yche c ontain••• pectrum 01 experience. lrom ra.dieJ idea. near the centre 01 t he circle 01 ",II to concrete ,,'n"'t ion, at the circumferenc e. Here t he ra dii t hot have emanoted from a common centre confront eac h other .. ' ppalend y "'p..ate being•. Here the private dream which i. each radius becom e. a . hared dream t hot we call ' the world'. in which we ""'In to ..i" .. "'parate phy.ical bodie • . Before we are 'born' a. a ph y.ical body we exist a. con>ciou.""... nd p.yche, a. we do in dr<am, belore we wake up in t he morning, When we are born. ju st a. when we wake, we hring into m.nde"ot ion the den.", level 01 our p.yche. Plotinu. teacbes: 'The e xperience we call birt h is the coming into bt'ing 01 t he lower ph ... 01 the p.yche whic h we call t he phy.icd body: D A> newborn b.bie. we have no c oncept 01 who W€ ",e. We therolor< come to conc eptu. lize ou"",lves as who everyone .. y. we "e _ the vi.ible body. We identily with how we oppe., to others. rath er than how we are lor OUI_ .elve • . The Cnosti.. c all our 'pp",ent identit y the eidolon. which mean. ·image' . The eidolon. like • ",1I"'ti"n in a mirror, i. who we .ppe.. to be. but not who we ",ally ore. In mOOt'In .pirit ual jargon t he eidolon i. t he ·ego' . In the Ch ristian t ext /'i.tis Sophia, it i. coiled t he 'counterfeit con · lJCiousn ...'." B.. ilide. call. it t he ·par.. it ic p'yche, :n Plotinu. c all. it 't he in tr uder'.~ Our won! ' idea' _ an im. ge in the mind _ come. from the .. me root .. the word eidolon . The eidolon i. the ·I.m the body' ide • . We have identified oursolve. with thi. ide., rath er than t he Conoeiou,ne .. within which the id.. Hi", • . We have mist.ken th e im. ge lor the e.sence. Thi. i. the tragi_comedy 01 th e hum.n predicament. We.re .Il God. but most of m th ink of ourselves • • • 50mewhat ' hoddy person, We have completely ident ified with the body we appear to be on the circu mfer<nce

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of tne cird~ of ",If and nave no aw.rene .. of our «",n tial n"~re a . Con>ciomne .. ., t ne centre. Wnen we iden tify witn tne body, we ., tempt to gr.,ify and protect t ne particular per"," we mi"ake ou".lv.. to be . W. . .ek wnat i. good for tn i. limited idea of who we are, regard_ Ie .. 01 tne consequence. t o otnors .nd t he entirety, Thus t he wise, loving, imperronal p",,,,nce tnat i. the M y"e..,. 01 God [x,<ome. a n i,>;norant , ",lfi.h, ,eparat . penon . The Gno>ti c p.,n 01 >elf.knowleJge i . di"""vering that tne eidolon is not our true Self and progre .. ively becomi ng a ware of our ... en t ial natu", .. Comciousne... It can be imagined a. tne proce ... of moving our point of iden tification from tn e circumference of tne circle of .. If up the "dii to the centre and realizing our",lve. to be what we have been all a long; Comciomne ... The Gno"ics te.cn tnat this i. a iou rney of m.ny lifetime!. Ju" as each n i,>;ht we go to . Ioop to wake up reim'igorated the next day, so at t he end of . lifet ime we die .nd reincarnate, manif."ing ou "",lve. a. a new body in t he world, t he wi",r for our previou. experi_ enc • . In this way, life by hfe, we progre .. ively mo .. furt her along the road 01 re.lioation .

THE PATH OF SELF - KNOWLEDGE Th~

Gnostics di vide human being> in to categorie! accOJding to their level of ""If_awore"" .. . raul, V.lentin us and ot her Christia", use t he term. nylic.<, IJ3ychi", a nd pne um"Uc" ~ Hyiic., or ' materialist. ', identify them_ ",Ive. with the body _ the circumference 01 t he circle of ""If. I'.yenies, or 'souli".', identify with th e p'yche OT soul _ t he radius, rneumatic" or '.piriti"", ore awore of them.elves a. ' piri t or C()nociomne .. _ t he centre. In ragan, Jewish and Chri"ian Gnostic t"dition. t he", are two ba.ic "age. 01 initiation which lead init iate. progre .. ively t hrough th ... "ate. of being. Chri"ians calle<! the first t he p,ychic or 'soul' initiation, because it initiate. the ",urney from being. hyiic to [x'Coming a IJ3ychie, They calle<! the ",-,<ond t he pn<um"tjc or '.pirit ' initiation, beeau.., it init iate. the journey from being a p'ychic to becoming a pneumatic. r'Ychic initia te. were .. ught the exoteric teaching. or Outer My"erie. of Gnostici.m, which were openly ... il.ble to .11 th ose in te",,,e<! in JOImng • paniculor Gnostic .chool. l'neumatie in iti .... went on to be .. ught the """ret esoteri c teach ing> OJ Inner Mysterie • . Literalist

I " U ! A." O TH ! l OIT GOOD'"

Chri"ianity i. the product of psychic initio ... , uniniti .. ed into the Inner Mysterie., makin~ a religion out of the Ou«>]" My"«ie • . Thi. i. why the secret pn<unlalic t eachings of Chri"ianity, which we are exploring. "",m 50 remote from Christianit y >. it i. generaffy understood todoy. Tho pneumalic teaching. wore kept a secrot because the . pirituaffy immature can e a.ily be so baffled t hat they di.miss th em a. incompre_ hensible nonson",. I',ychic init iate. were not taught the llecret Inner Mysterie. for the .. me reason th .. we 00 not t eff children the ..,crets of sexuality unt il they ..e old enough to understand them . Such knowledge too e.rly i•• imply confu.ing and could o,en be h .. m fuL The Christian mast.,,- Ptolemy explains: 'These things are not openly 'j>Oken of, for not .ff people .. e reaJy for Cnosi.'~ Paul state>; 'P,ychics oon't grasp thing. which concern the consciousness of God. They ..,em like fooli.hne .. t o them, bec.use they are pn<" · malically discerned . rn~umalic., however, unde"tand e,etything.'~

r,ychic initio ... can al.o easily mi.int erp",t pneumalic t eachings. The danger with telling those who arc stiff complNely enmeshed in identifi_ cation with the eidolon t hat they are .. ally God is th.t this will l.ad to inflation rather than ".""""nJenco. The ego st.", to believe it i. the Lord 01 the Universe. The history 01 religion i. lull of . uch ego-mania l""seJ off as .pi'it uality.

Soul Ini tiation Although todoy th e words "pirit' and '",ul' are u",d inte,changeably, for the ancients the conceptual diffe,entiation between ' pirit a nd soul was the foundat ion 01 the initiatory . tructu,e underlying Gnostic .piritwlity. The psychic or roul initiation wa, about exploring wul/cxp<,ienco. The pnell · malic or .pirit initiation wa. about di>co,ering t he exp<rioncer _ ' pi,it/ Consciou,ne .., the ground of .ll eXp<rienco. Together t h • .., two level. of initiat ion created the c ondit ions for the ,ealization 01 G""";" which was t heir common fulfilment . The proce .. of awakening with an "p<,ience the original Christian. caffeJ melQnoid. This Ie,m, which i. found th,oughout t he

"art.

New Teotament, i. traditionaffy translated ',ep<ntance', > word now", lo.aded with ,eligious connotations that it i. difficult to h e.. what it ",.ff), means. Melanoia is not a bout 'j>Ologizing t o God for breaking t he rule. or

<N O W YO U. "

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about p<rforming prescribed p<n itent ial . cts . It m ean. 'a dunge of he.,, '," It i. deep di.... iof.ction with t he way we have been and the .inee", de.ire to be diU" .. nt . It i. the t urning_point in ow-live., when we re.lize we c.n't go on im csting in our ..,p..... ego, bt'C. use we int uitive_ ly k l>""" that life i • • ctually .bout spiritu.1 awakening. Metanoia i. the .igoal that we are ready to embark on the pr""" .. of ",u l init iation. Diony. iuo desc ribe. this ".ge 01 initi .. ion .. being about 'puritic._ tion',M Both Pag.n •• nd Chri" i.", marked it wit h a 'b'pti,m ' _ a n initiation rit ual involving immersion wit h water, symboli.ing being cle.nsed, During tb is ".ge 01 initiation, initiate. are in",u cted in ethics, wbicb t.ach .. them to live a good a nd .eJlle.. lile and 110 help. th em to gradu. lly purify t hem""lv.. of the . elli.h ego, The psychic initiate u nde.-.tan d. self .knowledge to be about earne"_ ly examining our f. ult . anJ fa ilings, so that we c.n become • better p<.-.on. To usc modern .piritual iargon, t he psychic in it iation i. prim a_ rilyabout 'p<.-.onal gro,,-th' through 'working on ourselve. '. The under_ lying purpose i. to I..""n our identitication wit h t he eidolon , '" th .. we can transcend it .ltogether in t he pnwm"tic or .pirit initiation . r'Ychic initiates underst.nd t he iniunction 'Know your Self' as the call to p<.-.on.l sell_knowledge : 'Know what your p<fS(lnalit V is like' I'neumatic initiat .. hear it .fresh. a . meaning: 'Know who you really .re' The psychic or soul initiation i. abou t working on ourselves to become a better p<.-.on . The pneum"tic or ' pirit init iat ion i•• bout coming to nndt'r_ "and that we ..-. not a I"'f>On at all. We are im p<rsonal Coruciou.ne .. or .pirit .

Spirit Initiation The P'gan Cnostics c.ll th e two le,'d. 01 initiation cd tharroru, meaning 'purification', .nd porodruis. meaning ' ".mmi.. ion ', In t he fj.-. t st.ge ini_ ti .. e. are purifieJ th rough ethica l t.aching., The . «ond "age 0/ init iation involves the tramm i,';on 01 esoteric philosophy.M Today the word 'philosophy ' i. associated with dry aca demic throries, but t he ancien ts did n ot >ee it in this wa y. for them, philowphy w .. not a n int ellectual exerei.." It was a .piritu.1 practice . Philosophy i. a rigorous examilUtion 0/ the my"«ie. of who we .. e and what life is. It question< ""r de",p<" a .. umption. and fundamen u ny ch. ng< . how we !",recive ourselvO! .nJ our lives. It is a pmc",s 01 using

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IEl U ! A." O T H! l OIT GOOD'"

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the rea..,ning m ind, whioh i. an a.pect of p,ych e, to gui de u . beyond thoughts ahog<ther, to Con>ciou,ne", iudl. It di."""". t he confu . ion which oo.curoo the Mystery of God, Clement of Alexandria t eaches; 'rhilooophy purge. the p.yche and prepare. it for Gnosi . : Under the transforming impact of mystica l philowphy init iate. learn to 'disengage' completely from t he p"yche or soul, and .., no lonKer iden ¡ tify them",lve. with anything t hey ap""or to be within their e xperience, instead identifying with the e Xp"riem er." Thi. state of 'con templation' i. getting back to the primal . implicity of being th e conscious witne", of t he un folding even" that make u p t he p"yche, When we do t his, we are no longer acton in t he d .. ma 01 our lives. That i, only how we 'pp"ar within the p"yche . We are not living our live. at all, Life i. living th rough us. We ore Consciousness aware of the Mystery .pon taneously expre"ing i"elf .. . ""Iuence of ex""riences. We ore not a """"n who <10.. this or thinh that. Thoughts and action! arise in our ex""rience and we enjoy the , how. The downside of believing we are the body is t he inevitability of ito demi"". Fear of death i, often what motivate, spiritual exploration. The quest for ,,,If_knowlt-dge i, t he ",arch for a dt"""r iden tity which can . u rvive phy.ical death.~ When we enter the st ato of contemplation, thi. i, exactly what we diocover, n,., proce .. of pn<ummic initiation i, 't he purification of the unbomne .. ', " the Chrutian Gnostic Zostriano. puto it with startling cl.rity. ~ At t he enJ 01 this proce .. we ",alize we.", Consciou, ne", it5elf, which will witness the deat h of t he body,., it wit_ nessed its binh, but which can never die, because it was never born. In t he Grt",k uSEd by the original Christiano, th e worn u, ually translatt-d .. ' .. lvation' also moan! 'p"lI<rvation ', 'To be saved' i, 'to be preserved', or 'made ""rmanent ' .U When the origi ...1 Christians talk about 'being .. ved', they ore talking about realizing the ""rmanence of our e.sential nature, When we discover we ore t he "",manent presence of Consciou.neM, not the temporary ever.changing p.yche_body, we know that we a", truly .. fe.

The Journey

to

God

The Gnostic pat h of self_knowledge can be thought of as a iourney to God, for it com .. to t he .. me thing H.,-m .. Tri.megistu" t he legendary Eg)lptian .age whose mystic.l worh were studied by the original Christian" teaches:

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'I'u ", philooophy i• • piritua l "'i>ing th rough con stant con templa_ tion to a ttain Gn""i. 01 G<>d'" The proc ... 01 initiation change, in itLltes' understanding 01 G<>d. In truth , th ey ore G<>d, but whilst this i. unknown, or a theory only, t hey experi_ ence their own .... n tLll identity a. a ,uperior being ou tside t hem,el .... Whilst thoy t hink 01 t h.m"'l ... . . a person, they .xperience G<>d • • • Big Porson . A. t hoy como to understand them",lve, impersonally. t hey also come t o understond God in impe.-.onal term" In th e realization 01 Gn"';, th ey linally come t o know th em",lve, to be indistingui. h able lrom tho Mystery 01 God, Hy/ia either don't bot her to think about G<>d at a ll, or havo . religioU! relationship with what t hey imagin e to be the uhim .. e oxt ernal aut hor_ ity ligure. In t he P'Ychic stage 01 initiation, th i. gi> .. way to a softer conception of G<>d ., a wi,. I"",nt who nurture. U! on our personal ",urner th rough lile'. t rial . and tribulation •. Picturing G<>d • • a big per"m allo .... us to havo .n intima .. relationship of love. dovotion and fr iond,hip with th e inoHabl. Myst<ry, which could othorwi .. "-,,,m rem ot., abstTact and inacc.ssible, In the Pagan tradition there were many diHe",nt god. and g<>dd ...... who were understood to be f'lrticul., lace. of the Oneno .. through whom init iate. could relato to the Mystery. Drowing on t his Pagan tradit ion. tho Christi.n S.belliu. coml""" th e Holy Trinity _ Father, Son and Holy Spirit _ t o personcl',~ A _ , on" wa•• mask worn by . n actor in tho ceremonial f'lgean .. of the I'.gan Mysteri",. It i. tho root of ow- worn 'personality', In t he ,arn e way t h .. our personality or "".-.on" both m. ,h a nd rep",sen" our in elbble ."en t"l noture, so tho ,.,io ... image. with which wo picture tho Di.ine are COO'. persona,. which mask and repre_ sent tho My"ery. A. pneumatic init iate, we come to underst.nd our own nat ure in impersonal term . and so no longer imagine God • • a big person, but in impe~nal tenn. such a. the One, the Good a nd 50 on. A. wo appr,",ch the realization of Gnosi. we progr< .. ivoly transcond du.lity and 50 . ll relationship with God i• • ub,umod by the Onen . .. . Thore i. no lon!:"r COO and devotee. only tho Mystery of God in love with i.. oI1. A. Herme. Tri. m.gistu. write,. 'The goal 01 Gn""i, i, t o become God, ~' In The

Cos",,! of lohn, J•• u. proclaim , that hi. mi .. ion i. t o make h i. disciple, one with God a. h e is ono wit h God, .., th at ' .ll i. peric"t!y One' ,~

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I" " ! A." O TH! l OIT GOOD'"

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THE REALIZATION OF GNOSIS The proce .. of Gnostic initiot ion ha. more twist, trun th e plot 01 a Hollywood blockbuster. Init iate. on the Christian Way set off t o lulfil the injunction: ' Know yow- Self: A. th eir awarene .. glOW, ,'" their idea of who t hey are i> " .mformed and mn.rurmed again. " In the psychic "a!ll' of initiation t hey di«ovor t rut t hey are not t he phy. ical body. In the pn<u · matic "age of initiotion they di>covor thot they are not the perwnal p'yche eithor. In the r<. lizot ion of Gno';. t hey unde",and thot t hey.", not oven the impe.-.onal witne ... They '''' not a ,elf .. aIL They are t he Absolu te M y"ery. Tho r<.lizotion 01 Gn",i. i. t he fu lfilment 01 bot h t he psychic initiotion of personal "amformation and the pneumatic ini tiation of perllOnal tran_ .cendenee . Initiot .. ",.lize t he Onen ... of .ll thot i • • nd t he com plete illusion of t heir u i"enee • • • "'parate individuaL Thi' complete. the pneumaric initiotion 01 "an ocendence. Yet t hey continue to QPpe~' to be a """rato individual _ to othen and to thom.elve, _ just a. they have alway. done. Through the roalizotion of Gnosi., however, t he app.rent pe""'" i. perfected, which fu l/il. the p,ychic init i.. ion 01 penonal growth. The Gno"ic. c.ned t he My"ery 01 God ' the Good'. Thoy teach that when we ",alizo Gn osi., we will diocover t rut our e".ent ial iden tity i. the Good. We won 't n<>ed t o become good. We will 'pontaneou.:iy act well a. a natural e xpre .. ion of our being. ~ We wi ll no l()nger identi ly wit h t he eidolon anJ '" will belitorally ",We". We will know we ore one with an thot i., which i> the experience 01 all_embracing love. We will know trut all that happen. is t he will 01 God, wh ich is t he experience of uncondi · tion al acceptance and unsh.keable lait h. We will be intoxicoted with wonder ot whot h .. t.e.,n staring u. in the f.ee the whole tim e, but which we h,,'e bl>en too preoccupied to notice : lile i. an awesome, incompre . hensible miracle. Gnosi, i. the knowledge thot . ll i. One. Hut th i. Joe, not mean we sud_ denly e xperience the world • • an amorphous blob. Rath er, we understand thot th e ..",nl ial Onene .. nec .... rily expresse. its infin ite potential a. the rich variety of lile. Realizing t hat we >te not a pet5OT\ doe. not mean we sudJen ly become some sort 01 disembodied nobody. Rather, we know we exi" on many level •. We are t he M)"tory exp",,,ing itself a. C on_ .ciomne.. witne .. ing psych e. within which we appe., to be a person living . lile in t he world.

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Tho Chri"",n Way i. not about withdrawing from tho world, or tho per.or.. lity, into ",me . b"'.ct, imp<t",nal void . It i•• bout progresoivo_ ly exp.nding ow . warono ... back to in ",me< in t he My"el)' .nd bein g all that we oro, Gn osi. i. conociomly knowing in oUT everyd.y live. thot we oxi " .imu lunoously in t he " .... of waking, dre.m ing .nd deop , leep. Usu. lly w. move ow- awarene" oach day from tho cont ... of th o circle of ..,If to the circumfe ... nce anJ back again , p... ing through th e "ate. of waking !circu mferencel, dre.m ing Iradi u' l .nd centre (deep . leepl. Through the proco" of initiat ion, wo Jearn to mainuin in OUT wak ing live. on tho circumJerenco the a w.rene", of al", being t he radiU! and t he cent ... . A. we o' plOle tho deep p.yche in the psy<hic .uge 01 in iti .. ion, .... ch_ ing furth,'r .nd Jurt her b..ck .long the radim toword. the centre. the m.gic.l qu.lit y that we ..soc iat o with dre.m. "arn to b.... k out in our everyday experience. Munwne .... lity become. mangoly mythic and meaningful, ridicu ling the ide •• of the coomo. as ",me >ort 01 gr.nd m. ch ine run by blind ca u. . . nd effect . Jn t he pneumalic .. age of init i._ tion, .. we le.m to ... nd right b..ck iMide ou " olvo •• nd be t he ineff.ble witno .. of our experience, reality bt'Come> completely dream_like. The person we took oUT",lv.. t o be i. a ch.racter in a dram. we are wi t"" ... _ ing. We oxi" DUniJe the wholo pl ay of t ime, invu lnerablo and immort.l. The realizotion of Gno.i. i. becoming a ware 01 being the dazzling dark_ ne .. 01 t he My"el)'. We . ub.u me our..,lve. in t hi s wonderfu l . bll<nco oj experience each night in t he ..... we c.ll 'deep .leep' . It i. the glorioU! ... st of "illno", without movoment . The One with no ot her. Pure . u b"",_ tivit y. without obi«tivit y. E"",nce with no 'ppearance , It i. th o prim.l ",radi.., of un ion. The .... lization 01 Gno.i. ;. being . w .... t hot t his .... e oj Onene" i. not ju", ",mething wo .ink in to whon we relinqui.h Comc;ou. ne" . It ;. po"ible to be eo"",iou. oj Onon... by becoming a ware t h.. the .Ute we th ink of •• 'deep .le.ep' ;. a" Wllly the ground 01 all .. pefienc • . The ... "",n we aren't aware of it i. bec.use it;' not . n expef;ence. We h . bitu_ ally foe", on whal we "pefience, rath er t han lh"l wo are experiencing. But when we fom. on t he permanent presence that witne."", our ever_ ch.nging oxperience, we become conscious of Consciomne... Alt hough in deep .locp itself t here i. no expefionce, wben we emo,,;e from deep .loep we sometimes remember it as pure bli", Thi. i. be",u ... as we have a lready explored. from th o perspective 01 du.lity, the One i.

"

lEI"! A." O TH ! l OIT GOODEI'

experienced as Love, Bea ut y. Bliss _ the Good. When we maintain m ,warenc", of t he One whilst oxp"'riencing the m ultiplicit y of ' pp<",.nc es we c.1I ·life·. we are conscious of t he rich variety of our ever.changing experience •• whilst . imu ltaneou>ly b.ot hing in t he p<rmment bliss of our ineffable being.

THE ESSENCE OF CHRISTIANITY The original Christian. encoot"! t heir te.ching> in their .tlegori,",l myth •. Before ox.m ining tho,e my, h. in de"il. let'. end ,hi. cMpter by looking at t he most impoTt.nt of . 1I Chri>tian mythological figure. and what he rep"",en" in the light of the philosophy wo h.ve been exploring. That figure i •• of cour"" the Chrut.

The Christ Within Chri5t represents t he one Con>ciou,ne.. of Goo at t he centre of the cir_ cle of self which i. our elSenti, 1 . hare<! identity, Tn~ Tre"tiu on lb, R~,urT<ction .... u. '" diating like raY' from , he Saviour'," fuT P.u l. 't he Christ wit hin ' i. o ur common «""nce, We ore 't he mem ber> 01 t ho body of Christ', ~ he oxplain>, for in rea lity ',ho", i. one Con>ciousne.. . nd one body ' , ~ In A r,"yer o flh, Aposl1e I',mi, )l.ul pray. ' 0 je.u., ' It i. you who are my Consciou8ne" ,'" Dionysiu. urge. u. to exp<rience 'a com munion wit h jesu. who is tr • .-..cenden t Con.ciou .n... ·.~ Pagan and Chri5tim Gnostic. c.1I tho ono Comciou.ne .. in . ll 01 u. "he Logos',~ Tn, Gospd 0{ loh" equote. le.us with tho Log", t h., i. "he true light which illumi"", .. everyone who com e. into th e world' " Horme. Tri.megistu> e xplain.: 'That in you which .ees md hea" i. , h. Logos of th e Lord. It i. t he Con",iousneM of Goo tho F.. h er .'~ Clemont of Alexandria el ucida te. t he ideo that ,"su. is tho 'Son of God ' by explaining. 'The Son is ' he ConscioUlne.. of ' he F.. hor'~ The Father i. the Mystery _ ' he wzzling darkn ... of unconscious Con>ciou.ne" .le.u. rep",,,,n" the flO,enti.1 for Con",iousne" m.de . ctual in every con", iou. being. The Chri"i.n m,"ol Morcus h. s Je>u. decla", :

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'[ am t he Son of th e Fath er who i. beyond all exi .. ence. While I, h i. Son, am in exiotenc e. '" To know the My .. e,), of God, we muot come to know Oill .hared ident ity, which i••ymboliz<" b)' le. u • . Hence in The Gospd of John le. u . tea che.: 'No one come. to the Fat her but by me.~' Thi. ph .... e i. endJ ...Jy pla._ tered over ch urch notice_board. and has prohably """n the ..,urce of more bigotry th an an y other religious dogma . For the original Chri"ian., how_ ever, it doe. not mean t hat the only way to God is to be a Chri>tian, in the exclu.ive cuhi. h .. nse oj th e word. A. The = 1"'1 of John make. de .. from its in troduction, wh ich equ ate. ]"'''' with tbe Logos, ' No one com .. to the Father but by me ' m eans that the way to the Myste')' of God i. via h i. Son, the Log",. ~ We know the My>!e')' th rough its manife>tation a. Con""iou",e" .

Resurrection from the Dead Having under>tood the .ymbolic nat ure of the C h rist, we are now in a poojtion to unde"tand th e mo>t im portant mot if in Ch,i>!ian mythology, which th e original Christians "",d to expres. the ..",nee of t heir message. Thi. i. the image of the re.urrffted Ch,i", which repre>enu th e rea liza_ tion of Gnosi • . In the Greek language, in which they wrote, the word /0, r.. um'< t ion, "na,'a,;s, al.., means 'awakening', w the idea t hat re. um'C_ tion represent> .piritual a wakening was obviou •. M The 'resurrection oj Ch,i.. ' ,ymbolic. lly rep,e>cnts '.wa kening the Ch rist within'. Later Chri>!ian Literali.ts taught t hat.n hi ..",ical penon ca lled lesu. literally die<! and remrrected for U' , and that if we belie.e t his we will go to Heaven when we die, whilst if we di.believe we will be condemned to torment in Hell . Thi. has nothing to do with the unde"tanding 01 the original C h rist ian., how<",e .. They taught t hat we each need to res"""ct /0, our""lve. , """au,"" we are all de. d a nd in Hell right now ' A. umal, the Gnostic. turn our 'common ><n",,' view imide-out. The underworld _ Hade. or Hell _ is uswlly taken to be the place :ooul. go .fte, death . But for the Gn"'t ic., the world we pre .. nt ly inhabit i. t he nndt'I_ world, wh ore we exi>! .. t h e 'piritually d.ad .~ Plato w,ite" 'I have heard from th e wi", th at we are now dead and the body i. our tomb. " The Pagan Gnostic Olympiodorm teache" 'When sel"w<" from the body the ",),che live. in reality, for hore ,he die.,'''

I El U ! A." O T H ! l OIT GOO D '"

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With char.ete ri .. ie irony, t he Gnostics .1", describe tho ... te 01 being identifiod wit h t he phy.ied body, which we IKlTm.lly t hink 01 •• being awake" , falling .sleep, Our ' norm. 1' "ate is not bei",'; . live .nd aw.ke_ it i. being as l..,p . nd d",aming we a", in Holl . Plotinus expl.ins that to inc.m .. o 'is to d.".eend into H.d .. and t he,e loll . doop'," Tho Christian Se cret Hook of fohn urges, ' Be w.kolul so that you como out 01 he .. y 01",-1' and ..ke 0/1 tho clot h.. 01 Hades .... The Ch ristian text Th~ Concept of our Gr<clt I'ower urges, 'You are .. leep and dre. ming. Wake up ....

We th ink we . ", .live, hut really wo Ofe de. d, We t hink we . ", aw.ke, but really we are asleep . nd dreami",';. We think we know who we Of 0 .nd what lilo is, but really we . ", I""t in illusion . Wo need to ,e.urrect. We need to w.ke up. Wo not"! Gno';s. Ouoting • pre ... ,j"ing hymn, Paul w,it"'; 'Awake, slee"",- Rise from tho dead, md Ch ri" will illumin.to )'ou.' ~ We.re.ll the de. d Ch,i" and need to resurrect to our tme ident ity. This i. th o ..",'nee 01 Christianity. The purpose of Chri5tian initiation i. to awaken within us m .w..eno .. 01 our os",nt i.1 nature • • t he Ch,i" . Thon wo will be . 'C h ri .. ;'n' _ a con scious momber 01 the 'body " f Chli .. ' . r aul write>: 'Wo "'0 only on th o pne~ma1ic lovel if God'. con sciousne .. dwell. in t he Chri" con>ciou,no .. 1fe not us. Tho"" who don 't C h li.. ians.'"

pos"'"

If we aw. ken t o Ch,ist consciousn",s, we will know He.."n to be an over·p",,,,nt ",. Iity. Hoavon i. the cent", of the cirdo of ",II, whe", we ""rm.nond y exist • • th e Chli". Hell i. t he eif<umference, whero we mi ... ko oUf>olve. t o be "'1"''''0 ego. and .., tempm.lly exi" .. t he ' piritu.lly de.d. He •• en and Hell '''' both he", . nd now, depending on whether we are spiritually de.d OT "'.UffocteJ, In The Gospel of Thoma, josus toachol: 'The kingdom of the f .. her is ' p,ead out upon the Eotth .nd !'<OI'le don't .ee it .'" Hut raul oxplaino: 'Wh on . nyone i. unite"] to Chri .. th e,o i•• new world. The old o,der h.. g>one. Th. new order h a. alro.dy begun.' ~

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+

A'dVWWns

chapter five

THE LOST

Goddess 'I ...... ~ t [<IItb [rom tb. P....... I .m tb. h.-..r<d 0 • • ,"d tb. KOf".d 0"'. I.m the holy 0"' an<! the ....boe<. I am tb. mother and tM d'_shit'. I am ,,11<4 Sopbia by th. C""k> .nd Coo,i. by the [O .. ~"." , I am tb .... ...·b ... im '~ i, g "'t iD 4)'pt ,"d tb. on . ... bo ba. "" imW .moDS tho [ore;g.m" TM God .....,

I¥r/<<< CO"1<iOD'lUS<'

We come to Gno.i. 't hrough . nalogie • • nd abstract ion,' , t eaches Plotinu •. ' Myth. , re the '.nalogie.' t hrough which ,n initiate i. lirst introdu ced to Gnostic t eaching. in the ""chic OJ soul "age of initiation ' I'hilOSO)lhy i. the proce .. of '.bstraction · th rough wh ich in it " t.. come to underst.nd what t hese myth. re, lly me.n in the pIleumaric or .pirit initiation ' Yet we . hould not think 01 m yth . '" merely storie. for ' pirit ""l b. _ ginn.", which OOoome ",dundant once the ... ch ings they encode are understood. It i. rath er that b.ginn ers take them" f.c • •• lue, while mature init"'" have a de",per understanding. for t he .ncion.., myth.

were a .ymbolic longuage with whic h t hey c ould explore spiritual idea. that conti nued to be ... l..a nt throughou t the wbole proce .. of initi._ tion, Decoding the . llegoric.l me.n ing of. m)'th i. not, then,fore, .bout expl.in ing t he myth .way, but about .. king it t o IWW levds. The gre .. thing .bout myt h. i. t hat t hey are alw.y. pregnant with more meaning. They .... . foe", for contemplation through which initi .... can continually deepen t heir under"anding. They are .bo a mnemonic , hdping initi.te. to remember whot they have le.rned .nd emuting t h.t the teaching • • urvive. A5 long a.o t he m)'th •• re told, t he ... ching> rem. in, h idden within for tho", 'with eyes to ",e' and 'e." to hear'. M)'th. a l", do something which philosophy rarely <10.. _ tbey engage th e heart, They put .b"'act t hough" in to t he form of . particular story, and it i. particulars th.t "ir t he emotions, If we are told th. t the .... re thou .. nd. ".rving t o de. th right now, we may ".rt t hinking abou t a sol u_ tion, But if we are .hown one particular "ar,ing child, we will be m"".d with compa .. ion. Likewise, m)'th. h..e t he power to fill '" with feeling, iust .. the k.w myth h.. done for m illions over the centurie • . The Gnostics were well . w .... t hot t heir mythical figure. were the product of t he im.gination. The Pagan po<t Ovid writes: 'The god •• re c ..... ed by po<to." The Go>pel of Philip expl.in s; ' Men m.ke god. and worship their c .... tion.~ But ""'ing mythica l figure ... 'unreal' i. to mi .. the point. M)'thical figure. are im.ges of ineff.ble ..-ehet)'pe • • ppearing in th e p.yche . 'Arch etype' i. a word t h.. w .. fi"t used b)' Philo and later taken up by Ga rl jung. ' Archetype. are primordial idea. th.t "ruct ure reality. They appear to i l l in the form of symbolic im.ges. A. lung expbined, a . ingle .rchetype may .ppear in the form of a variety 01 .ymbol. ,· Such im.ge. are more than . ubjective fa n ta.i... They .re the voc.bulary of the p"yche itseff, through which t he initi.te c.n communi_ cate with their own in ner depth • . In the pruc ... 01 in itiation," we progressively move our point of iden_ tification hock up the r.diw of th e circle of . elf, we experience deq>er and deeper level. 01 the p.yche' We move beyond ,uperficiaJ im. gining> and enter into archetypal myt hic " .. '" 01 .w.ren.... We.ll experience .uch "at", in powerfully vivid dre. m • . A. init iat .. mature, they begin to expe_ rienc e this level of aw.reness in their waking life. Thi. i. ch.,.cteri"i_ cally in the form 01 whot lung ca ll. '.ynch ronicitie.' _ strange, meaningful coincidence • . Intriguing p.ttern. emerge in what were previou.ly random even". Mundane life becomeo tr.mformed into a myt hic .dventure in

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which init iate. h.ve the feeling of being led by >orne invisible force. They begin to fed t he presence of mythical figu re. in their lives, with whom they devdop • perwn.1 rdation,hip. The .. m yt hic figure., embodying deeper level. of the ..,If, become in ner guide. on t he journey of .w. ken_ ing. Such figure. a .. not 'ume.I'. The)' .. e powerful p'ychic re.litie., . s m.ny ehrioti.ns \:now from t hoir person.1 rd.,ionship with ehri" . fu ng developeJ. therapeut ic techniquo b.,ed on the 'piritu.1 pract ice. of the .ncient Gnosti c. c. lled '.ctive im.gin., ion', in wh ich the ",tien t enters into.n 'ob;«tive' rel., ion,hip with t he im.ge. fo u nd in their in · nor world. Jung himself experienced meeting .n 'inner t e.cher' c.lled Ph ilemon , of whom he wrote: 'Philemon and ot her figure. of m y f.n u .io. brought home t o me t he cruci.1 insight that t here were t hing. in the psyche which I do not produce, but which produce them.elves .nd hove t heir own life."'· fung c.pt ured t he ancient unde"unding of myth. when he wrote: 'Dre.m . are priv.,e myths. Myt h, .. e public d",ams' " In t he .. me way th., in dre.rn. a ll the v.. ious ch... cte" c.n be understood .. represent · ing differen t .. peets of t he dre.mer, "" in myths all t he ch .. acters rep"'_ oen t different .. peets of eaeli one of n • . Understanding thi. preven ts t he error of identifying women wit h the Godde .. and men with the Godman, which lead. t o u nin tond,oJ .. xual "oreot )'ping. The myth of the lost Godde", fOT o.. mple, i. not de.igned to tell '" . bout women, but abou t the h um.n condition . The Godm an .nd t he Godde .. represent two "pee," of our iden tity, regardless of whether we are m.le OT lem.le. Although the wi.dom th., myt hs explore i. ti meless . nd uoiYor .. lI), hum.n , th e im.ges used rell«t the "I ue•• nd condition! of the time. lm.ges th at "",med approrri.,e or even .. dic.1 2.00J ye.rs ago c.n now .eem alien, dated . nd 'politic.lly in oorrect'. Wo c. n understand much .bout the anc ient world by studying the form . in which m yth . WerE exp",s..,d, but that i. not the purpose of t his book. ehrioti.n mythology is lull of motifs t hot Jruly e.sily oflend our modern ",nsibilitie., but we will attempt to peer t hrough the im.!l'" of the day to t he perenn ial wisdom th., it encode" to be tolerant of the form t o under".nd t he .,.,,'nti.1 mystic.1 me ...ge. Although today we t end t o di,mi ss myths .. h i>!orical curio';t i... we aro still . n ext remely symhol .litor:a .. society. Look at • few qu.lit y . dYerts and you willllOOn ,eo how much can be con voyed using iu" •

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h andfu l of . ymbolically <hOIged image.. Our difficulty in understanding ancien t myth. i. not t hat we 1>0 longer t hink . ym bolic.lly but that we me a diffe",n t .ymbohc vocab ulary from ow- . nc e"o". Ment ion 0 'light .. b,.' or 'the force ' and most of us woul d unde"und the .ll",ion to th e movie Star War., but obviou. ly ono of th o origi",,1 Chrioti.ns would h.vo no ido. what wo were talking about. Likowi"" we do not .hare t he common fund of .ymbob curront in t ho ancient world, ond '" t he .llu.ions of early Chri"ian. are often lost on us .nd ..,em arcane, although at tho timo t hey wou ld h.ve been obviou. , To unde"" nd thoir myth. o. t hey did them_ selvo. , we m",t uncover the .ymbolic a llu. ion. thoy incorporated in t heir works. We will begin th i. proc . .. by e .. mining the Chriotian myth of t he loot Godde .., which i. t he partner myth to t he le. u. ",ory. "

THE MYTH OF SOPHIA Chri>! repro""nts Con.ciou .n.... Hi. lover/lister th o GoJd",. reprolO<n" p'ycho. Christ rerre""n" t he centre of tho circle of ",If. The Godde .. "'prooents tho .. diu • . Th. "dim i. 0 hne wit h two ends. One i. rooted in tho ""ntro of Conscio u.ness . nd the ot her he. on t he circumforonce, "'pre""nting t he body in th o world. Tho Godd ... it, thoroiore, thought of a. having two .."", t>, :oomotime. known as ' higher Sophia' .nd 'lower Sophia ' or 'incorruptiblo Soph i.' a nd 'monal Sophia', " The fint "'pre.. n" p'yche in a ,w o of Gnosi" united wit h Conociousne .. at the c~ntro of tho circle of Self. Tho "",ond ropr",en t> tho p.ycho fallen in to ident ification with th o body on the circu mference." A. in tho Pag.n Cr>O>tic tradition, tho Chri"i.n Godde .. i. known by m.ny n.me •. Mo" commonly . he ;,; calle d Sophia, me.ning ' wi.dom ', which i. tho name we will generally u"" to ",fer to hor. Howevor, . he i. al", known o. Psyche, Zoe, meaning ' hf~', Achomoth, from the Hebrow /or ' wisdom ': and othor name. t hat we no louger unde,," nd, such a. 8.,belo. Thore",o m.ny version. of the myt h of the lost Codde", which i. ono 01 tho oldest Ch ri"ian myth • .~ Lnor wo will exploro the Cillmologic.allovol " f thi . myth, which relat .. how th o c""moo camo in to exi" ence . To begin with, howevor, 1"0 will take a look at the .. me story on the human level, in wh ich the lost Goddes. repre.en ts t he p')'cho of each one of u • . We will

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e.. mine an abridged form 01 a ve" ion 01 the mvth found in a text caffed The £xege>i. on lhe Soul. It i. an allegory fDr th e fall 01 the p.yche or oouJ into identification with the body and its redemption from t he evil. of in_ carnation t hrough the .. ving power 01 Consciou. "".., represented by the !"yche'. lover. In t hi. vernon 01 the "ory the Godd<ss a nd h,.,- lo",r are givm no name •. In most Chri>tian myth . , however, they ore identified a. Sophia and Christ, and we .hall "'" t hese name. in our analy.i, 01 the myth. In true ""lectic Gnostic fa.hion, The Exes,,;, on lh. Soul expand. on its mythological narrative by quoting born both t he Jewi.h Ofd Te"a ment and the works of Horner, t he 'Vagan Bibfe' ." We wiH fook at th e.e refcr_ ence> wh en we come to decode t he myth. But let'. fi'" take it at face vafue a. a vivid fable with a »OWerfully erot ic tone~ wh ich ..ok.. t he famifiar hu man experience of being lost, all a fone, in a menacing world. 'In of den t ime. wi", P<"'I'fe g.>ve the !"yche a feminine name, bec~u.., .he is feminine in nature. She even h •• a womb. Origina ffy . h e was. virgin, living .lone with hcr h t her. But when she was born into a body, . he feff into t he h and. of b. d men who p"..,d her between them . Some raped her. Others .edueed her with gif". She beame. pro>titute, alt hough . h e secret fy hoped tn.t each man .he embraced would be her husband. Afterward. .he wa. alway. fiffed wit h regret, but • • soon a •• he el<Cap<..J from one man, .he iust ran to the next . Each 01 them mad< h er live with h im and .ervice h im in beJ, a. if he "we her rna>!er. Overcome with d",me, , h e no longer dared to feave her . bu..,,,, even though t hey lied about respect ing her and were comtantly unfait hfu l. Even tually t hey all abandoned her compfetdy. She ended up like • forlorn widow without a.. istance or .usten.n"", They left ber with nothing except th e results of having >ex wi t h t hem: dumb, blind, . iekly, l""bfemindoJ chi ldren. Then her Fath er vi.ited her . nd ,aw her ";ghing and .uffering with remorse . She begged him, "Save me Father. Look wn.t ha. n.ppened to me. J know I ran . w.y born home, but plea .. bring me b. ek to my,di again .• She beg.m raging a nd writ hing like a woman in fabour trying to give birth. But a woman doe.n 't have the power to beg<t a child alone . So h<'T Father promised to send from He. ven hi. l i",_ born son , h er brot her, to be her bridq;room. Sh e gave up whoring and w.,h ed oIf t he foul oJow-. 01 her formeT .bu..,,,. Sh e prol"'red hersefi in th e bridal chamber, filling it with 'W""t perfume, and

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waited fo r her tru. hu.b.and. She no longer freq uent ed the marht_ place, h.ving s<x with whomev.,,- .he fmcied . She wait ed fm him , anxiously .. king, " When will he com e!" She w.s frighte ned becau .., .ince .h. h. d l.ft her Father'. hou .... he couldn't remem_ ber how h er brother looke". Yet, like my wom.n in love, . h. oven dre.mt . bout her 10veI " night . Eventuallv her bridegroom came to tah her a. his bride, ju" .. her F.. h.. hod ",id he would. The';, marriage was not lih t he earthly t)'p. in which, after IIOX, the man . nd woman beh,,'. as if ..,me i"iuting phy.icol burd.n ha. been ",lieved .nd tu m over without looking at each other. In this m m ioge, the two uni,," to .hare • single life. G .-.dWllly .h. recogni""" her bridegroom, which filled her with hap_ pin.... She wept ""d wept when >he remembered her former widow_ hood. She m.de every effort to m.ke he ... lf be.ut iful, so that he would be pl •• sed to . .. y wit h her, Sh e knew .he must fmget oil he, fal .., Jove," a nd devote her ..lf to her true k ing. And 50 t hey both enioyed each other, .nd when they ma de love .h. ro<eiv.d h is ",.d a nd bore good children '"

AN INITI AT ION ALLEGORY Sophia's fall, ",,,,,n tanco, redempt ion and marri.ge n'pres.n t the hylic, psychic, pne umatic and Gnostic " .... of . warene,",

The Hylic State The m yth .Urt. with Sophi. o. 0 virgin living a lone with her Father. T h i. represent> t he prist in. p'yche united with Conoc iou.ne .., before the proco .. of ph),>ic.l inc.mation - Then Sophia run. aw. y from hom e and undergoes many misfortunes, symbolizing the p'yche'. birth as a body in the world and t he suffering inheren t in t he bodily""" Unaware of he, true nature, she is taken a dvan tage of. Sh e looh for love in all the wrong pbc.., becoming. whore a nd t'xchanging love for money. Although >he longs for her t rue lover, . he lives with the 101.. bridegroom, rep, esen ting the ego, and i. too frightened to leove. Finally . he i•• b.andoned like • lon ely widow, left with only hor feeble child, en, , ep,.s<n ting her had ogo_ ti .. ical thoughts, A. it s.y. in The Nao"one P.alm, 'Hemmed in by evil ,

"

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. he knows no way out . Mi.led, ,he ha. ent ered a la byrinth.~' Thi. repre_ •• n ts the confu",d and fearfu l hyiic "ate of ,pi ritual unconOClOu.ne".

Psychic Initiation At t his "age Sophia'. Father vi,its her a nd .he experience. meta1]Q;a _ a n change 01 heart, repentance. This represents the turning.point in t he initiate'. ;Owney. Wh en all feol. lost, suddenly there i. th e ",rue of t he di.ine presence, regret at h .ving be<,n misled a nd a ca ll for holp. Th. text commen" :

'A. long .. the p.yche kee", running abou t everywhere copulat ing wit h whomever she meet. and defiling her",If, , he ,uflers her ill" de", ... . But when she perceive. the ",.its she i. in and weeps before the Fother and repents, then the Father will have mercy on her. He will ma ke h er womb turn inward. again, so that th e p.yche regain. her t rue nature. When t he womb of t he p.yche turns inward, it i. baptized. It i. immediatoly de.med 01 extern.l pollution, just .. gar· men ts, when dirty, are put into the water and t u rned about until their dirt i. removed and they bt'Come clean . The de. m ing of t he psyche i. to regain t he newne .. of her former nature, Thot i. her bapti . m '~

Thi. st.ge in the story represents the psychic initiation of purificotion, . ymbolized by bapti.m, In the fable, Sopfiia gives up whoring and wa.h .. away th e odours 01 her defilers, The turning of her womb inw .. d • • ym · bolize, initio ... cea .ing to be prro<:<upied with t heir outer bodily desire. and instead wOTking on their inner self to purify t hemselves of egoti.m.

Pneumatic Initiation Sophia long. to give birth to something good, but connot do this alone. She needs to discover her t rue lover, who i. h er brother Christ. likewise, t he initiate longs to be a good penon, but con only really do thi . by knowing their e.. en tial identity, which i. goodn . .. itself. l ike Sophia preparing henelf for h er bridegroom wit h .weet perfume, initiat.. practi.. good_ ne", awaiting the rea lization of t he Good. Yet t his i. a t ime of doubt .nd anxiety. Sophia ha. been.., long from her Father'. hou"" that ,he ca n no

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longer remember t he brother_lover she is waiting fm. Still ,he i. oon_ ,umed by mticip., ion, even dreaming 01 her lover at night . At this st'ge, initiat es Ofe likewise filled with doubt and anticip.,ion , Although they Ofe eagerly awaiting a revolation of their true nature, they do not know what that i,. When Soph ;. isfinally ready, her 10veT come, and ,he realize, me must aho ndon all her previous love", devoting hÂŤ",lf to heT true king. Thi . repro .. nts the pneum"lic initiation in which initiate, let go of identifica _ tion with t he ego and its demand., a nd focu, on their true nature as Consciou,"e", .ymbolized by the k ing or Christ,

The Mystical Marriage The myth 01 Sophia climaxe, with the bride and bridegroom making love together, united a . one in a mystical maTTiage. Thi. imag< i. an important mythological motif fm the original Christian" because it repre .. nts the realization of Gnosi • . The journey 01 awakening i, , proce .. of e<panding our awareness from the body on the circumference 01 the circle oI .. lf up t he .. diu, of psyche to the centre of Consciousn .... A. rlotin u, explains; 'In the advanced stag<' 01 contemplation , ri'ing from body to psyche to consc iousness, the object contempl.,ed become> a more a nd more intimate po"e .. ion of the cont emplator. When we reach conscious_ ne ... it",II, t here i. complete identit y 01 knower and known' ~ Consciou,"e" i. our being, When we focuo on ,hal we are, rather t h.n on whal we are experiencing,. Coru.ciousne ... i. both ,ub;"'t and obi"'t, We become conscious 01 Consciousne" . We know ou"elve" When we reach the cen tre 01 Consciousne .. the knower iCon>< iou,"e"lanJ t he known l!"ych' l are one . Thi' i. the my"ic.ol m.rti'g<. Thi' i. . .II_knowledge. Thi. i. Gn",i,. Silvanu, urge, u, to ignore the body and I"'rlOOn we ha .. becomg and be awa", 01 being what we eternally Ofe: 'When you en tered into a bodily birth, you we", begotten. iI<'<ome a ware of OOlng inside the bridal eh.mber' lie illumin.,ed in Con_ sc i ou ' ne,, " ~

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Tbe £~ eg~, i, on l be Soul ",bte. tha t Sophi. '. mystical marriage with her brot her_lover re.ult. in her 'rehirth',MThe text compare'J th is to the resurrection of fo.u. in tho lesu. myth. which", we h.ve a lready dioc", •• d. al.., "'p",sents t he re.lization 01 Gnos;': 'It i, fitting th .. t he F"yehe regene,.tes herself .nd becom es ag.in • •

, he form erly wa • . Thi. i. tho ",.urrect ion from t he de.d, Thi. is freedom from captivit y_ Thi. i. the upward iourney of .. cent to Hooven, Thi. i. the way b..ck to the hther:" In the mystical mar.uge Sophia i. returned to t he .. a .. of communion wit h t he Father th .. . he enioyc.J before her f. IL So .h. 'become. again.s sh . formerly w •• •. Yet .ho left a daughter a nd return. a bride . Sho h a. m .. ured through t he proco .. of incam .. ion, It ha. not .imply been a .illy mi .. ake fro m which . he need,>d rescuing, HOI ..... of in nocence with t he rathOI at t he beginning of t he m yth represents the dazzling dark"" .. of tho My"ery. the . ... e of unconscious unit)' which w •• xperience as d,>ep ,leeI'. Her my"ical m.rri.g< with her lover_brother Christ represents t he ""e of con><:ioU5 Onene .. which con only re.ult from underguing t he ioumey of inca rn .. ion .nd awakening. Tho my"ic.1 m.rriag•• ymbolizes a .... 0 oIen lighten men t that connot be understood from tho outside, Th< Gospel of Ph ilip " "es: 'Bridegroom and brido belong to the bridal ch.mber. No on. shall be able t o see t he bridegr<>om with the bride unle .. he become .uch. ono· a Self_lrnowledge i. not • • p«t>tor .port, Th. on ly wa y to b ,ow Christ _ our ,b..",d ."en tial identity _ i. to becomc a wo.-thy b ride _. m .. ure in itia ... Paul urge. u. to m.ke lesu. our 'hu.band',H Just as Sophi. bea" t he good children of her divine lover. 1<0 Paul explains that 'when we have becomo identifi.d wit h Chri.. ', we have 'found a hu. band in hi m who ""'" from the dead. >0 that we ma y be .. fru it fur God'_' In the Pagan My".ries, initi ..... Iso .ymbolic. lly became bri d", of t he Godm.n in a my .. ical mar.ugc_ They were voiled lih brides .nd had t he .. il. removod during their initi.. ion to .ymbolizo removing tho ru.rrier of illu. ion between t hem selv • • and God, U. ing the ... me imagery, Paul writ ..: 'B<caUII< for u. there ;. "" veil over t he face, "10 roll«t • • • in , mirrar. the light of the Lord, and a re thus transfigured into h i. im. g<:"

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The Image of God Tho ooml"'ri.on o! t he p.ych o to • mirror which ",n ,,,,, an im. ge 01 th e light, ropre,onting God/Consciou.no .., is on im port ant Gnostic metaphor. The Grupelof rhilip t oach.., ' You c an't see yourself in w. ter or. mirror without light. Nor .gain wiU you bE . blo to..,., you rsd l with light but no w",cr or mirror. Thordore it i. n,.;ht to Nptize with both wat or ondlight . But th o light is tho onointing: n Tho p,ychic st. ge 01 init iat ion _ th o Npti.m 01 wat or _ can bE imagined as • process o! stiUing the "'",OIS, or cloon ing the mirror o! psych o, or removing the veil 01 illmion, to rd loet the light perl«t!y. Th o pn<um"tic init iat ion _ the b.pti.m o! light _ i. ro. lizing we .,e tho light of Con_ ", iou.noss which iUuminoto. t he appe.,ance. in the m irror 01 p.yche. Thi. hapti.m/initiot ion i. c. Ued 'the .noin ting' be< . m" it bEgins tho pr""" .. whereby we ",.lize our..,lve. to bE t he uni ...... ! Con>eiousn ... o! God, . ymbo!iz<" by th. 'Christ' or ' Anoin ted On o' . We "'0 e,sentially Consciou.ne .. _ tho light _ wit nessing psycho _ tho w",cr. A. long as th o watcr i. disturbEd, we wiJ! "'0 a m ultiplicity o! im. g... ju st a. when we wat ch t ho .un reflect ed •• myri. d fla.h .. on tho rippling .... Thi. i . o ur norma! ,ute 01 .,...,eno". We",e cought up in tho roflected 0pp". ron co • • nd aro unow. ,., o! th" light of Consciou.n . .. itseU. But wh en t he woters "'0 stil!, or th o mirror i. dean, tho light i. rcfl"'ted per!oet ly, wit hou t roh. ct ing in to mult iplicit y. Whon we look into t he mirror 01 th e perfected psych e, t he light o! Con sciousne ...et" it""U. The t wo . rc made one. Simon M.gu. oxplains: 'The One Power, mot ionle .. and unborn, appe''' ' ' ' ",noct ion in th o moving w.to" bElow. Whon t he im.ge i. I"-.,-f<'<ted it will bEcom e like tho ble • ..,J in hnito " illnoss above.'» Tho One Power _ the un ive ....1 Consciomno" of God roprosen ted by Chri" _ i. ow- shared .... nc•. It i. rdloet ed in tho moving ",",." o! psyche, giving ri .. to tho 'pp".,.nc" of mu ltiplicity. But when t he wot o," are stillod . od tho im'Ke i. perfectod, the mirror rdlec" tho light to tho light. It show. the stillne .. th .. it is stilln o... 1t revoal. to t he u nborn infi_ nit e b le"edne .. its unborn infi nit e ble .."! noture .

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Pyt hagora. t each",: ' You will honour God perfectly if you ma lo your psych. God', image .'" When w. Jool: in t he mirror of l"-'rft'Ct ed psyche wo see nothing but God . We.oo a univo". permeated by goodn .... lovo, bli .., beauty and Conociouon .... We ... t hat all i, Ono_ We """ what w. are. Thi. i. the mystical marnag<.

ORIGINS OF THE

CHRISTIAN GODDESS A. with all Christian mythology, tho myth of the loot Goddo ... i. a ' yn _ thesis 0/ pre _exi"i ng lewi.h and Pagan myth._ u,t ', e xa min e some of those source • .

fewish Sources The

£~ eges;,

on Ihe Soul draws .!tention to some 0/ the Jewi .h m ytho-

logical motif, which it develop" in t he myth 0/ Sophia_It quote, /eremi"h. in wh ich God ploclaim. to l".el, a . if to tho lost Godde ..: ' You prost it uted yourself to many shepherd. and t hen you returned to me_ Take . n hone" look and s"e where you prostitut ed you rself. You beca mo .hamelo.. with everyone . You did flOt call on me •• kinsman or .. hther or au thor of your v i rginit y.'~ Likewise, in Eukiel God announces: 'You built )'oursolf a brothel on overy Iano, .nd you w.stod ),our beauty. and you .pread your logs in overy alley, .od you m ultiplied your acts 0/ p""'tit ution . YOIl prostituted yourself to the >on, of Egypt, those who .. o your neighbours, men groat of f1e.h.'~

Th, n egesis on the Soul de<od", tho allegorical mean ing of thi. toxt: 'What <10.. "tho 10005 of Egypt. mon great of f1e.h" m oan, if not t he world of the body and tho realm of t he sen .., and the affairs of thi. Earth, by which tho psyche has ""'orne contam inated' '''

The n eg,,;s on Ihe Soul also points out the reoortance b<tw",-'fl the m)'th of Sophia and tho Geo,,;s myth . In Gen<.<i, Adam repr.sents Con _ sciousn... and Evo represcn ts ,,"yche. In tbe beginning thore wa. originally

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a primordial hurn= being, Adam, from whom GOO took 'one side' and cr ... ed he Ino' a 'rib' • • i, "y' in tradi,ional translatiom!1 Thi' "'pre",n" the proie<tion oil"yche from Conocio",ne". The t wo . re e""n_ ,ially one, but appear a. op"""i,"" The !"ych c Ihel leads Conociomne.. IAwml into ident ilicat ion with the body, This i. ,ymbolized by the Fall from Eden, The mystical marriage "'pairs the primal "'p.oration of Adam and Eve, Conociou,ne" .nd !"yche. Th~ beg"i, on 'he Soul quote, Paul', teach ing. 'They will become a ' ingle body.'~ and com ments, They were originally joined one to another when t hey were with the F.. her, before the woman led .>tray th e man, who i, her brothOL Thi' marri.ge h as brought them back t OKet her again and the !,,)'che h a. bt..,n ioined to hOI true 1""<I'M In another Jewi,h text, I'roverbs, t he two fun<L.mental state. of the !"yche are repre",ntt.J by L. dy Wi.dom .nd Lody Folly. According t o Philo, Lody Folly is lih a whore who le. d, those who listen t o her to HelL Lody Wi.dom, howe,'",,;' comp.. ed to an invitation to . wedding .nd . faith _ fu l wile _ image. which ",f", to the motif of th e my"ical marriage."

The Myth of Helen A. with t he ,".ns "ory, t he most important ","urce for t he Chri"ian GOOde .. myt h i. Pagan mythology. Th, Exeg,,;s on Ih< Soul compare. the Chri"ian myth 01 Sophia to Homd. init iatory tale. The Iliad .nd Th< Ody"ey, in which Helen has been abducted and mu" be rescued" According to the Pythagoreans, Helen i. a .ymbol of the psyche and her .bduction repre,ents th e f.ll of the poych e into incarnation .~ Euripide, tell , no that it is on ly Helen', eidolon, OT image, which has been capt ured by t he Troian • .~ The real Helen i. ,afdy in Egyp' , which fur Pagan Gnootic •• ym bolize, the primordial heaven ly home of t he god" not th e body, • • it doe. to th e Jew •. ~ The real Holen repre",n" the h ighe, of th e p.yche, which i, fo",ve, .. Ie, He, capt ured eidolon rep,e_ ",n" t he lower "pect of th e !,,)'che, which h as fallen into incorILItion. According to Plato, t he po« St e,icooms loot hi•• ight •• pun ishmen t fur writing th .. t he real Helen had been c.pture<! and only regained it when he recanted ." Thi' i, .gain an .llegory. A. long •• we t hi nl: th at the re.l Self i. t he body, we..-. .piritu.lly blind. When..-e realize t hat our real Sell ha. ne,'", bt..,n horn, we regain our . pirit wrl . ight.

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Tho Holen myth wa . important to t he fir" Christ ian • . D .. wing on this allogory and tho Chrioti.n myth 01 the lost Godde .., Simon jI,.... gu. describe. him",U • • a 'Christ' who had come to re>cuo t he lo>t Godde .., in the form of h i•• piritual p.artner 'Holen', whom he found living • • a prostitute in. hrot hel in Ty .. •• For the Simonia n., Simon and Helen repre.ent tho Supremo Powor .nd Sophi.:- Simon'. feHow «.cher Do.itheus al.., "avellod with a . piritual p.artner c.lled Hdon . likewise Simon'• • uc_ ceSSOT Meander claimoJ to be a 'Christ' como to ",>cue the Godde .. lost in t he worlJ.~ Ddiber .. ely imitating the myt h of jesu. and the Godde .., these Gnostic m .. te... identified them",lve. with t he rolo of th o ... viour come to revc.l Gnosi. to t heir l<>5t foHo"..., •• ymbolized by Holen! Sophia.

Plato's Phaedo [n I'h"~do Plato gives u, . n account of tho faH . nd redemption of t he F"yche which wa. undoub«dly drawn on by the or;";inal Christian. when thoy created t heir own version of the myth of the lost Godde .. : 'The F"yche i. dragged by t ho body into t he region of the chango.hle, whe .. ,he wanders in confusion . The world .pino around hor and .he i. like a drunkard under i.. influenco. But returning to herself, .he refl",,,. Then .no p. .... in to tho re.lm of purity, eternit y, immor· tality and unchongt'ablene .., which are her k indred. When . he i. hersdf a nd not ob.truc ted or hindered.no is ever wit h tbem. When . he ce ..." from her erring way. and i. in communion with t he unchanging, . h o is h ....,lf unch.nging. Thi. stat o of the psych o i. called Sophia, ' H

The Myth of Aphrodite The I'agon myt h of tho Goddess Aphrodite tel!. funwmentaUy tho same tale •• the later Christian myth of tho lo>t Godd",s, Lih Sophia, Aph rodite h.. a pristine and. f. llon n.. ure. Plotinuo explains that in o"enco.no i. 'Aphrodite 01 t he Hen'ens', but 'here .he hll turned whore'.~ Ho writo., 'Zeu. repro.en .. con.ciousne .. . nd Aphrodite h i. wughter who issues from h im i. F"yche,'" c ommenting;

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'The nature of the psyche is t o love GOO . nd long to be at one with Him in the noble love 01. daughter lor . noble ratht'r. But coming to hum.n birth .nd l"",d by the courtship. 01 this . phere, .he uh. up with anot her loyer,' mortal, leave. her Father .nd f.ll,. But one day, coming to hate her .harne, she puts . way t he evil 01 Earth, once more ",oh her Fath.". and find. !", . ce, ~ The psyche's t rue good lie. in deyotion to <onsciou.ne .. it> kin . hil to t ho psych e Ii", in frequen ting " .. nge", ~ But 'UPPO'" the psyche has att.ined the h ighest , Of father it ha, re ... le<! ito presence to hOJ. Then., 10Il,';" the presence hold •• ll di"inctio"" fade. It i. like tho merging of lover and belove<!. Once.he h • • this .he woul d not tr.de it fur . ny thing in th e whole unive"". '"

The Myth of Eros and Psyche The myth of Eros .nd Psych e ag:.lin contains t he .. me lunda mental motifs as the Christi.n myth 01 Sophi • ." Psyche obviou.ly "pre",n" the psyche or ""ul . She has fallon • • leep in hades, repre.enting phy.ic.l incarnation, She i. rescued lrom the world of the ' piritu.lly dead by Eros who. like J.. us, i, GOO'. fj",hom Son and the 'Revealer oj light', representing the one Consciousn... in alL~ The Ch,isti.n text On the Origin of 'he World explain. : 'Just a. lrom •• iIl,';le l.mp many l.mp •• ,.., lit , but the lamp is not diminished. in t he .. me w.y. £los i. dis!",,,ed in all c«ated beings, but is not dimini.he<!. ~' Eros mean> '10..•• so the me ... ge 01 the myth of Eros .nJ Ps),che i. quito clo .. from the name. 01 the char.cte,,: Ps yche i. re",ued by Love . The myth climaxes with their marriage, .he, which Psyche become. immor_ ..l. A. in the Chri"ian version of the myth, t his m),"ical m'ffiage "'pre_ sents t he ,..,alization of Gn""is, in which initiat .. know t heir immor .. l ...., nee, The myth 01 Iros and P.yche i. relate<! in Luciu. Apuloius' book The Tramformatiom of Luciu.,~ which i. itself an .ll egory of the aut hor'. ini_ tiation into the M),sterie. of the Godde", It tell. how he wa. tume<! into an . ... ,ymbolizing identificatio n with the body. [n t h is "ate h e overh .." the .. Ie olPs),che and Eros. which i. being told by .n old woman to • young bride who has been .bducte<! by • gang 01 robbers. Here we have the

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.. me motif. again . Alleg<>rie. with in . llegorie • . You .ee what sophi>!icat_ ,"<I m ytoographe", th e.. P'-'OJlle were'

The Myth of Demete r and Persephone The most infl uent ial of . 1I t he myt h. of th e Godde .. in heT two " pec" i. the myth 01 o"metcr and (\'rsephone, .. ught in the Ml"teri,.. 01 Ele",i , .~ The Vagan Gnost ic Sallu>!iu . tell. u. that th i. myth i. a n allegory for t he descen t of t he p.yche in to in .. rnat ion.~ Olympiodorus likewi .. e.plains, 'The !"yehe descend. after t he manner of l'e'''''I'hone.~' Luciu. Apuleius talh of the 'otuk de.cending rite.' and ' luminous "",ending rit es' of I'<"ephone,~ writ ing 01 h i. own in itiation : 'I approached the con iine. of deat h, and trod on t he t hreshold of l'er""l'hone, and being carried th rough all th e elemen ts, I came hack again t o my p,i"in e condition'~ Tho Lit era list Ch, i"ian Hippolytu . desc , ibes t he teachingo of t he descen t and "",ent of t he !"yehe .. the m y>!ery «,eaJed to t h"", 'admitted to the highest grade of t he H eusinian rites' and . .. tes t hat initiates of t he N ...",ne .. hool of Christian Gnost ici.m h.d de, eloped t hei, teachingo .pecifically from t his oourcc" 1'1" 0 tell. '" the n. me ' l'e""l'hone ' come. from w pne a nd means ' wi ..,', so it de riv.. from t he .. me rC<lt .. 'Sophia'.~ V,'r..,phone, who wa. known • • Kore, mea ning 'Daughter' or 'Girl ', repre .. n ts t he fallen psyche. In the Christian Act. of Thoma •• the psyche i. c.lled Kore.~ o"moter moons 'Moth er', She is the eele"i. J Ouem who "'pre",n" t he pure psyche, [n the myth, o"mete,'s doughter I'<'''''phone ;' abducted by I-LI de., god of the underworld." Thi. repre",nts t he fall int o inc.rnation. Before t hey were init iated, initiate. into the My"erie. of Elemi. had t o im itate t he grid felt by o"mote, and Pe""phone ot t heir .ep.,.t ion.~ Thi. repre .. nts the experience of mel"noi" which re. ults from the initi.te.' grid ot h.ving become . ep. rated from t heir deepe' nat ure and lost in t he world. Herme. goes to the undorwOTld t o rescue I'e .-.epoone . nd reunite hcr wit h her mother Demoter. Thi. "'pre",n" re>cuing th e p. ych e from ident ific._ tion wit h th e circumference of t he circle of .elf and reunit ing it with i" true noture at th e cent re, H. des .ecretly gi~ • • Pe",ephone pomegr. nate seeds t o eat, however, and becau .. ,he e... t he.., .. eds me m ust retu rn to t he u nderworld for

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a t hird of every year. The pomegra n.. e ..,ed. repr"""nt the ..,ed. of fu t ure lives which we create in t his life, which bring m Nc k into hu man incar_ nat ion t o contin ue th e iou rney of awakening, They "'pres<nt what the ancien ts c. lled our 'f.. e', which in modern .piritual iargon i. generally known a, our 'lorma'.M The motif of «turning to t he underworld for '. third of t he year' i. an allu.ion to t he th reefold nature of tho Sell: Con5<iou.n e", ",yche, body. A t hinl of our iden tity _ the body _ i. in the underworld. The figure. of Demeter and Persephon e wore develop<d by the G,,'Oh from ancient E~tia n mythology. Porph yry tell, u. t h.. the Egyptian bj. is equivalent to bot h Demeter and Persephone.~ In ..,me 51orie. lsi. wa. said to have become a prostitu te in Tyro, lih Helen. " In Egyptian myt hol_ ogy t he h igher and lower "p"ct> of the Godde", ore rep..",ntc.J by I.i, and her ,;ster Neph thy., the wife of the evil goo Set, who, like I-LI de., repre_ sent> the material world." The •• Egyptian m)'th , are the earlie" !Ou.-ces of ",hat w .. to become the Christian myth of t he lost a nd redeem od Godde .. Although th i' p"ren nial story has becn expung,.J from Christianity, it IUf'liv<.J in the Iorm of fairy tal .. , uch a. Sleeping Beauty. A. h or name .uggest<, Sleeping Beauty i, an image of th e p.yche fallen ..1,'Op in t he world. The ""'f pomay. her as a prince" cursed t o s1<"ep lorever, imprisoned in a dark "">1le <urroun"e" by deep imp"'netrable fo.-.st, but finally rescued by her lover, the hero prince."

T HE GO DDESS IN THE GOSP El S In the Ch ri>tian myth of Sophia, the Godde .. , repre,en ting the psyche, i. th e oontr.l figure, whilst h er brot her_lover, rep",,,,nt ing Comciou.nc .., i.

a n incidental characteJ. In t be resu. myt h it i. the "PP"'ite, The Godman i. the centr.l ch ..acte,. Yet th e myth of th e Io>t Godde .. Io,m< an im_ portant .ubtt'Xt to the resu< story, which would h ave been obvious to Ch,istian ini,i.. es familiar wit h both allegories. The Sophia myth makes de .. the nature of resus' mythical mission _ he comes to ",>cue hi•• iste,_ love, Sophia, the ",yebe l""t in identification with t he body. 'Ch,ist came 10, he, state. The Trip!]ftile TfdctQl<.~

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Vi rgin and Prostitute In the ;;<>,pel. the Virgin M.,~ and Mary MagtI.lcno rop",,,,nt the higher Soph .. . nd the fallon Sophia_ They .,e c.llod by the .. me n.me to emph._ ,i", t he foc t trut mythologicall~ they are "pec " of tho .. me figure, A. in tho Sophia m~th, the h"t M.,y i • • virgin, lih Soph i. when .he w •• living with her f .. her, .n d the .'-"Cond i. a prootitute who i. redeemed b~ her lover je.u., like S<ophia when lost in the world, The Godde .. a, moth..- .nd prostit ute i. all uded to in the genealogy ,re .. ed for I",,,, by The Grupel of !,larthew_" A. w. would expect, this gon.alogy follow. tho p.. riareh.l line, but bre.b thi. p>ttorn to 'p'-'cifi cally ment ion four fam"". jewi.h 'fallon women'_ Tamar w .. . temple p"",titute , Ruth indulged in , h amel ... II<xu.l exploiuti()n_ l\.o.ath .h.ru wa. committed for adultery with King David_ Rattab w.. t he ma<L.m of a brotheJ. ~ In the Exodu. allegory, whon losu./losh"" .,rive. in t he Promi>e<l Land he "''''u'"' the pru"itute Rattab, ,ymbolioing the !"yehe, from th e wallt.,] city of jericho, '~mbolizing the body,'- B~ ,pecificall~ naming Ratt.b •• one of je,us Ch,ist'. a ncestors The Gospel of Matlhew ""inn to the m~thological ~ ... nce betw""n t his "ory and t he goo",,1 story of losu, redeeming the pro>titute Mary Mag<L.lene. M.. y M.gtI.lene, ",pro.enting I.. u.' . ister_lov..- S<ophia, i. th o 'lIelo.ed Disciple' who ;' con.istently portroyod in Chri"i.n t eIt. a. h"'ing a p>nicularly dose rebtioru;hip with lo.u. , The Gospel of lhe Beloved Di,ciple [ab The Gospel of fohn!, ""may' losu, a nd Jl,ury a. so dOli< th .. , during the La" Suppe', ,ne i. I~ing in hi. J.p." The GNP"! of I'hilip relate. t hat je.u. 'lo.ed h e, more tlt.n the other disciples, .nd ofton u>e<l to ki .. her on the lip,' , ~ In Th, Gaspel of Luke M.,y wipe, her hai, on I.. u.s' fee t ,- Acco,ding to lowi,h J.w, only a It,,,band was allow.d to ... a woman'. h.i, unbound and if • wom.n lot down her h.ir in front of another man, t his was a ' ign of impropriety a nd ground. fo, mand .. o,~ di.mce." Thi' incident, thon, can be ..,en a. ""nraying je.u. and M.ry oither •• man and wife 0' a. libenine lovers witlt scmt regard fo, moral niceti •• _

Images of the Awakening Psyche Womon playa prominent role throughout the je.u. story, p.an icularl~ in Th, Go,pel of 'he /Jelov~d Di.ciple, .nJ .11 of thorn rep", .. nt S<ophia

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in her variom .. ate. 01 awahniIl,';.E Tho £x,ge. ;s on lhe So~l portray. Sophia at hor most de'p< .. te .. a barren old woman . It i. in thi. state t hat ,he exp<rience. melono;" and call. out to the Fat her to rescue her,u In the je,m story this "pt'<:t 01 Sophia i, represented by Elizabeth , the mot her 01 lohn the Bapti", She i. a partner I;";ure to the Virgin Mary.u Mary i. young and u nim pregIl'tc.J. Elizabeth i. old and baIlen . In this condition, like Sophia, m e call, out to t he Father lor help, "'I're",nt ing the baIlen psyche in which the call lor help ari", • . The answer i. lohn t he Bapti .. , who "'p_ ",sents t he JJ3ychic initiation 01 purificat ion through bapti.m wit h water, which i. the "art 01 the Gnostic pat h 01 ",If_kn ow l edge. ~ Throughout hi. mi.s.ion Je.u. h .. v.,io", encou nte," with women who a", Sophia figure. and .ym bolize the progressi ve state. 01 awAcning 01 the psyche. In one inciden t "','" prevents an adultotou, wom an lrom being "oned to de .. h by pointing ou t that none 01 her acc"",,, are them_ ..,lve. blamele.. .~ Thi. i. an allus.ion t o the fallen Sophia being abuoed by hor adu lterous love" . The woman in this story i. a helple.. victim ,ur_ prised to be ",scued. Thi. represents the e , rly stage 01 a wakening in which the embodied p.yche i . a recipien t 01 una,ked lor ..s.i"ance lrom the ..",nt i.1 Self, which it oXp<rience. as 'grace'. In a furthor incident, Jesus mee" an adu lterous Samaritan woman , repreoe nting the lallen Sophia. Ie.", reveal. to the woma n t hat he i. tho Christ and oUo," her tho ' waters of life ',~ Thi ... ory t he relationship between Sophia, ropresenting the p. ych e, and lo.us, represent ing Con><iou",e", a stop further, Horo, je,u. dirt,<:tly offen the .. ach ing. which lead to Gnosi., repre.en ted by t he w. te" 01 otemallile, a nd reveal. that he i. t he Chri". This rep",sents a .... e in which initi"e. glimpso their true naturo lor th o firs t time, a nd understand the pos.ibility 01 ""If_ knowledg< . The scone i. ""t at lacob'. Well, which i. designed to reinforce the allusion to the Sophia myth. In jewi.h myt hology, Robecca, tho mothor 01 j.cob, draw. wator from t his well, which Philo toll. uo "'pre_ sents rt'CeiviIl,'; the wisdom 01 Sophia .~ In the noxt epi..,.]o, we meet two importan t Sophia figure. , Martha and her . ioter Mary. Their brot her Lazaru. h as died, but th ey believe t hat if je.u. had be..'1l pre.en t he could have saved h im . Moved by t heir fait h , Jesus gD<' to t he ca •• in which Lazaru. i. buried and miTaculou. ly .. i... him from tho dead. In t his romarkable little story Lazarus represents tho hylic .. ate 01 being . piri tually dead in the underworld. He is brought Nck to lile by the power 01 tho Christ, repre.ontiIl,'; Conscioumo,", t hrough tho

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fait h 01 Martha and Mary, "'presenting t he p,ychic and pneumatic " ag .. of .wa kening. The motif of Marth. and Mary ,epre",nting these two levels of .ware_ ne .. i. found in anot he, vignette. When Je,us comes to t heir hom e , Martha is angered t hot whilst ,he is busying he",,[J with , erving, Mar)' .im ply oits at Jesus' feet . nd li,,<'lls t o hi, t eachings. lesu. tell. her: 'jI,"'rtha, you are worried about so many th ings, hut only one t hing i. important , which Mary ha. chO>oen, a nd it will not be taken .way fro m her'H Mary and Mart ha ,ep",,,,,nt t he 'active and cont emplative life ': t he psychic state of . ct ive good worn and the pIle um,,'ic state of philosophi_ cal und""tanding leading t o pa"ive wit nessing. Another signih can t episode a l", happen. whilst lesu. is vi.iting the hom. of LaLaru., Martha and 11."''1'. Marth. i. again >erving, whibt L.uru. , now ,et urned fro m the dead, . its at the u ble. Meanwhile, Mary take. 've,y costly oint men t ' a nd anoillts le.u . , t hoo fo, m . lly m . l:ing him the' Anointed' or ChristI King.~ The •• evento rep",,,,nt the "age 01 awal:_ ening in which initiat .. are no longer 'pirit u.lly dead in the hylic st",e, which i. ,,'presented by the resu rrected Lazaru •• .,ing at t he u ble. They are engage.J in the p,ychic procOM of .wakening, "'Present ed by Marth., who i. "'rving. and have progressed .ufficient ly in t he pneUnt"'ic level of awakening t o clearly recognize t heir true identit y .. Consciou. ne .., "'I'"?:.ented by Mary anoint ing Jesu. as the C h rist/ King. lesus i. portrayed as having expelled ' .. ven demons' from 'Mary c.lled Magdalene'." The number .even i. signific. nt. In the Cnostic myt hical sch ema, the cosmo> has .. ven level., rep,esent ed by the . u n, moon and hve visible plane" " The .. were som eti me. imagined a. demonic fore .. which entrap m in materulity.~ Ahove the .. i. t he OgdOdd or ' eighth', "'p",,,,nt ed by th e starry . k ie., which i. the myt hologic. l home of t he Godde .. ... The Cnootic iowney of awakening flOm incarnation i. >ome_ time. co", e'ived of a. mounting. ",.. nfold l. dder to th e ogdO<ld. That Mary ha, b<en freed from ",ven demom "1" e",n" Je.u. having helped her to ascend the ""ven rungs of the ladde, to t he h .. ven • .~ At t he culmination of the Jesu. "01)', it i. Mary Magdalene who hnd. Jesu.' empt y tomb and to whom th e resurrect ed Christ h"t a ppe.JS.~ This rep",,,,nts the fulfilment of the plOC." 01 i nit iation. Fo, th e Cnostic. t he body ;' a ' tomb ' in which w. oxi" a. the ,piritually dead. Mary linding

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th at the tomb is empty "'pres< nts t he un<k"unding t hat we . ", not tho phy.ic. l body. Her oncou nt er with the rosut,ect. d Christ "'p,esent! t ho ",.lizotion tha t our ossent ial nature is the one Consciousnoss of God. Aftor this M .. y ropresents t he wi.e I"ycho, truly wort hy of t he ""mo 'Sophi. ' . As The Dialogue of the Savio", puts it, M .. y is now ' . woman who complot dy undowand.' .~ In Tho Gmpel acco,ding to Mary t h o ... _ urre<ted r.. m imp.", the Inner Mysto, io. of Christianity to M ary, who reveals the.e "",ret t oachi ngs t o th o other discipl ... They t hen go forth to preach ' th o go.pel .ccording t o M.ry',M De.pit o tho m i"'gyny of tho Chri"i. n Lito,.list., t he t ... ditio n of M.,y M.g<l..leno as th o aposto/a aprulolorum, tho apootle to t he apootlos, rom. im c .. holic doctrin o to th is <l..y_

Motifs of the Mystical Marriage According t o t he Christian Gn"'ti e., th"," "'0 m any .llu.ions t o tho m y._ tical m artUgo in the Jesu. 5I"ry, Tho most important is the Euch. rist rit u.l, which i. N",d o n tho lOcient rites of th o mystic.1 rnartUge in t ho H I'agon Mystorio • . In t ho M ysterie. of Ele u.is, t he Goddoss DernNOT w.s ",p,ooented by bread .nd t he Godm. n Dionys us by wine. The origin. l Chri"i. ns, likewise, . ,sociated bro. d with M .. y . nd wine wit h re.us, who i. callod 'tho t ruo vin o' in The Gospd of John '· Tho Lit","list Epiph. niu, teem d. wit h horror t h.. in itiat .. oj tho Colyridi. n school of Christianity cdobra"," the Euch .. i" in t he name 01 'Mary Queen 01 Heaven', writing: 'They .dorn. chair or. squ.,.., t hrone, sp,..,.d. linen cloth ovor it , and, .. . conoin ..,lomn timo, place b,o. d on it . nd offer it in tho name of M .. y, and . ll l""ake of t his b"'.d· ... In t ho . ct of ceremoni.lly o.. ing tho bre. d .nd drink ing th o wino, tho Godman and t he Godde .., "'present ing Consciousness and !"yche, com m une in tho mystic al m.tTi.ge .... It i. obviou sly significan t th at as les", officiot .. at tho L.st Supper Eucharist celobrat ion, tho 'Beloved Di>ciple' Mary M.gd.len o rem intimately in h i. lap. Earlior, " .. U, miracu lously turns w. k'f int o wine .. a marriage ceremony at C .... , which .ccording to Chri.tian Gnostic. " '1'r...,n" the my"ical mar_ riag"_~ Water becom ing wino is 10 . rch.ic symbol representing th o «.Lltic in toxic .. ion of .pirit ual traruforrnat ion. The crea tors 01 t ho Je,us ""'Y

I " U ! A," O TH ! l OIT GOO D '"

borrow,,J this motif from P.>pn mythology, in which t he Godman Diony.us turns water into wine at hi. marriage to Ariadne .~ In the Christian vernon 01 t his tale Je.us i. not portroyed .. the bridegroom. However. in th e New T.... ment Jesus rde" to himselJ, and i. ",peatedly referred to by others, . s 'the bridegroom' .... Right at t he beginning of Th, Gospel of fohn. Jor example, John the !\.opt i" hails je.us .s 'the bridegroom ·... As well a. these ",Jerences t o th e mystical marriage in the narrative of the lesus >tory, it is alluded to in some oj the teaching stori.. told by le.us to his di!-Ciples. For example, it i. the m ythical backdrop for Jesu.' parable 01 t he wi.e and focli,h virgin. who are awaiting the a"i>al of the bride_ groom' " The wi", >irgins have plenty of oil for their la mps, but t he fooli.h virgins do not, and while t hey ..e going to got mo", oil, t he bride_ groom comes. The bridegroom i. Chri" . The >irgins repre.ent Suphia in her wi.e and fooli.h state •. Olive oil w .. a familiar oymbol in the ancient world fOT wi.dom and was a ..ociated with t he Godde .. . In the >tory the", ore one bridegroom a nd many virgim becau.., the hridegroom rep",,,,nts our sh .. «1 eo..,ntial nature a. ConsciouOIle .. lthe common cent", 01 the circle 01 seHI. and the many virgin. "'present the multiplicity of psyches Ithe many radii ~ je.", al", a Uude. to tbe myotica l marriage motif in hi. tale 01 • king who im·ite. gue". to tbe m .. riage of hi. oon . Sume gue.ts don't como 0.- abUSE his .e",an ts. The king t herefore invites everyone, good or b..d. One of the gue"s, howe,""r. Joe. not we ... wedding suit . nd ;. t hrown out into the darl:no," where 'there;' m uch gnashing 01 teeth'. " Thi. parable teaches tb..t, although many will make fun of th e Gnostic path and reie<t its envoy., we are a ll invited to participate in the my"ical marriage. repre""nting the re.oli"'t ion 01 Gnosi •. But we must be .ure to be aPl'ropriately p",pared, through the proce .. 01 purification undertaken in the initial p'ychic "age 01 initiation . Otho",·ise, like t he guest wit hout a wedding . uit, we will be cast into th e darkness 01 Hell. For the original Chrut ian. th i. meant that if we did not aw.ken to Gnosi. in this lifetime we would reinc.mate b..cl: here in t he underworld 01 the . piritua lly dead, whe .. , • • we all know from personal experionce, the .. i. indoM ' much gna.hing 01 t eoth" In one intriguing non ·canonica l Christian tale. Ie.", take. Mary Magdalene up a moun .. in, wh ereupon one . ide of him become • • woman wit h whom he m.ke. love' " Going up a mountain i. a perennial image for .... Iking the .pirit ual path to Heaven. The image 01 Jesu. producing a woman from fii •• ide is an allusion t o the Go""i. myth in which Eve i.

T H E 10 "

GOnD!5'

c",ated lrom on~ . ide o! Adam, representing Comci()lJ. neM oil;o<tilying iudl as plyche. In the Christian ""rabIe, lesu. iConsciou,n e"l show. Mary Ifa llen p.ychel the magi cal woman Ihigher !"ychel, who i. Mary'. original nature . Jesu. t hen m.ke. love with th e woman, representing the con .ummation of tho mystic.l marTi.ge in wh ich Consciousness and !"yche commune in th e ",a li2<ltion of their e• ..,ntial Oneness.

SUMMARY +

The Ch rnt ian myth o! the l<>5t God""" i. tho ""rtner myt h to the Jesuo myth. Je.u. and the Go,ldeM represen t Con sciousne .. and !,,)'che, or 'pirit a nd w uL The Godde .. i. portrayed .. h "ing two "'present ing the pure psych. and t he embodied p.ych e. These two ..""cn can be t hought o! a. th e t wo ends o! th e radius o! the circle o! self, one conn o< t ing to Consciousness at t he c~ntre . nd the ot her to the body at th ~ circumference .

"'pe<".

+

myth o! Sophia tdl. t he story 01 t he fall o! t h e psyche into in_ carnation and her re""mpt ion hy her lover_brot her, repre.en ting Consciousne",. Sophi. '. fall, re""nunce, ",dt'mption and marriage "'prell<nt the bylic, p->ycnic and pneumalic ... to. of .warene .. t hat a n init iate ~ ... t hrough on their journey toward. t he r< afization of Gno,i • .

+

The myt h 01 Sophia form. the .ubtext to t he Je,u. story. The most important Sophia ligure. in th e gospel. are t he two Mary., le,u. ' virgin mot he, and p.-...tit ute love" represen ting the higher Sophia and the fallen Soph ia.

Th~

It i . ea.y for most people to accept that t he unfami liar story o! Sophia i.

a mythical a llegory, not. miracu lou. biography of the Daughter 01 God who lit erally came to Ltrth and w .. abu .. d by various men belo", being rescued by h er brorh er, for many of u. it i. nor 110 e.. y to .ccept that tho over_familiar lesu. story i. also not to be .. ken lit erally. De.pite the fact th at th i. story 01 the Son of God who i. born of a virgin, woriu miracle. a nd comes b.ck lrom the "".d i. lar more supernat ural and increJibJe than th e compawive!y believable ..10 01 Sophia, we hang on to the idea 01 i" h istoricity th rough the powerful force of h abit, But it i. not h istory. It i. something bette,. It i. myth.

I El U ! A." O T H ! l OIT GOOD'"

chapter

SIX

TH E ASCENT FROM

the Cave 'TIl. d..... 01 tb. "cbttyp.lllil. of CIui>t ", .. ribt. in .)'.. boli< iOUV' tilt

.... n" i. tltt «I ••do". lil. _ ...... 11 .. in ,b. lif. til>, tr.n,,,,o<I. «IlIsd". ,," .... _ 01 ..... "'ho h.. b«n t"n.J"rmtd by hi> biyter "",i.)'.' C.~ 1"11& TIl, I's),<boior)' of IIdigjoo f4" .Dd 11'... ,'

The Ie"" m yt h is. ""I'histic .. ed initi<ltion . llego<)', the hidd<n dC'I't hs of which ore not immedi"ely obviou> to tho>< not ron"" .. nt with the sym_ bolic bnguoge of the . ncient world. The Christian Gnostic Ptolemy explains: 'The ocripture. ore . m biguou, •• d t he truth c.n not be extr. cted lrum th em by those who ore iguorant 01 tr.ditio. " A. we have no living lineage 01 Gn"'t ic m."«. to , eveal to '" the """ret Christi. n tr.dition, we will have to decode the mooning 01 the Je,u. myth picre by pi",~ , lil:e some .ymbolic jig>a w puzzle. Fortun ately, despite t he lact t hat it h .. i>e<ome garbled •• d distorted over time, the key . llegoric.l elemen ts 01 th e story "e >till de"ly visible ,

Th~

following i. not int ended a. some sort of defin itive interpretation , however. By their very n.ture, myths .. e open to many interpretation •. In''''''d, they .. e int ended to be con tinwlly rein terpreted in the light of our ex",nding awarene". From the texts wh ich h.ve survived we can..,e that the Christian Gnostics conotantly reworKed and reinterpr<ted t heir mythology. There is no ".tic body of myth. with. fixed meaning. To understand t he le. u. m)'th, t herefore, we must enter into t he c",ative pmce .. 0/ . llegorical int erpreution, .s did the original Christi. n., and .ee ",hat insights it can reveal to us.

THE IMITATION OF CHRIST According to t he Valen tiniaos, raul cleverly designed h i. teaching> about Je.us to be unde.-.tood in different ways hy p.ychic and pneuID"lic init i_ ate • . To p.ychic initiat", he preached the story of the .. viour, because 'they w.re ca",hle of undOT>tanding this'. But t o pneumalic in itiate"~ he proclaimed Christ pneumatically, giving an interpretation of th e myth a • • • piritual allegory' The genius of the expanded Je,us story found in t he New Te"ament i. that its a uthors have continued th is tradit ion, creating a myth that can be understood on two level., depending on the . warene.. of t he initiat e. To psychic initiate, it relate. t he story of the divine redeemer who has come to re.cue them. They iden tify with Jesus' di>ciplos, to whom the .aviour im",ns hi. p,ychic te.ching>, wh ich are primarily about fait h and eth ics' Je.us dio • • nd resurrect> in to eternal lif. on their behalf, .. a prom i.e th at th ey too will be ble.",d with et ernal life. For pneumalic initiate., however, le.u. i. a universal 'Everyman' figure who..< init iat ion., .trug_ gle. and t riumph . "'pre""nt ever), initiate', initiation. , " ruggle. and tri_ umphs on the ",th of awakening. I'neumatic init iate. identify with lesu. him""lf _ the perfect initiate whose .ymbolic life i. t he .. chetyp.l "orr of ever), .piritwlseokcr. Th~ hmil iar name ' k.us of Nazareth ' i. prohably , later distortion of 'k,us th e N"zarme', because t here i. no record of .n)'where called Nazareth at the time that the le.us myth w .. being put into an historical and geograph ical context ' According to t he Mandean G""'t ics, nazarene me.ns ' initi"e'.' So, t he go.pel myth i, the story " f ' Ie.". the Initiat e', the .. viour who ",scu.. u' by his example .

'"'

l EI " ! A." O TH ! l OIT GOOD'"

By im itating t he allegorical story of km. t he perfect in itiate, we are Ie<! through th e proce.. of init iat ion u nt il we realize Gn",i, and ""come a Ch rist. Paul e' plains t hat in his 'poor human f1e,h' he is ' complet ing t he full tal. of Chri,,', affl iction.' and d"da"", 'I have s hored Christ 's c ruci_ fi xion:' He ,emind. his " ude n", 'The person we once wore h.. ""en cru_ cified with Chrut , ~ As with compor.ble ancient works of , pirit u.1 fiction, from Homer's Ody>sq to Luciu , Apulius' The Transformariom of Ludu>, th e je,us story is . sym bolic p.arable wh ich con tai"" other incidental p.,.bles tba t enlarge . nd complement th e N,ic t hemes of t he mytb. The underlying n.rrali,'e "ruct ure, onto which the mythologic. 1 subplots are I. id, con · ,i... of les us' bapti.m, death . nd re.urrec tion, which rep",..,nt tbe levels 01 Gn osti c in itiation . The .. are t he only n.rrative elem ents of t he jesus myt h which are important to Pml a nd lIe clearly t he foundation upon whicb tbe later allegorical pseudo-biography oIlesu. was created , jesu,' bapti.m b y loon th e Baptist [Joh n t he Initiator) repre""n" t he psychic initiation 01 purification . His death "'pre. e n .. the pnrumdtie ini_ tiation , in wh ich in itiate, die to the 1. 1...;;0->011. Hi . re.urrect ion repre · ,en ts the re. lizat ion of Gnosis, in wh ich init i.. e, resurrect/awaken from ' piritu. 1 d" .. h h ere in t he u nderworl d a nd are 'reborn' or 'unborn' into Nern.l life thro ugh the knowl edge th .. their es..,nt ial nat ure is di>om · bodied Consciou.ness, sym bolizeJ by the Christ , AJle5ori<al Structu,e of the

I'.yehie Init iat ion Pnwm"tic In itiation Realiz.. ion 01 G nosis

,e.8.

St ory

Bapt ism Crucihion Resurrection

Initiation Rituals In t he Pagan My",eri"s, myt hic n.rr.. i,,", were enacted as YOst rit ual pageants through which in itiat,", were tramformed, iust ... we are transformed today by evocative films' Although not o n t he gnnd ",ale of t he Pagan Mysteries, t he evidence .uggests t bat the origin al C hristian. may .1.., have ritu ally re_enactc" elements of the k,us myth as p.art of t heir initiation proce ... Certainly Christian 'my",ery ploys' which dr. matized

T H' AlC INT FlO" TH ' CAVI

'"'

the alle!:"ricallife of fesuo exi"ed in t he Middle Ages, The.., could well bE t he contin uat ion of an . ne ient tradition of ceremonial ", _cnact me>Jlt . M any modcrn C h rist ian com m un ities, particularly in C at holic coun tries, "ill ann Wllly I"'rforrn a mock c rucifi xion, buri al and re.urrection, wi t h powerfu ll), ernoti>e eff«t on panicipa.n u and .!"'CUt o". '" An obviou s ex.mple of re _enact men t which mo>! Chri"ian ,",cts still pract i'" is the rit e of bapt ism _ In his ult" to the Go/atians Paul remind. Chri"ian init iat es: '[c.m Christ upon his CJOSS h ... bEen ol"'nly di.played bEfore your eyes' " Not eve n th e most enth u.ia" ic Lit erali" could bElic>. th at t he Galatian Chri"ian com m unit y, Ii>i ng hundred. of m iles from Judaea in what i. now Turkey, cou ld h"e bc..,n in ieru .. lem to wit ness t he . u ppo>e<I hi._ torical crucifi xion ol/em. ," ro.sibly Paul i . saying t hat t he G.lat ian ini_ tiates have bc..,n given some sort of lit erary exege,i. on the n ature of the Chri" from [cwi.h scripture ,~ Or ]>£'Th aI" in the Ii.... cent ury Chri"ians we"" like con temporary Pagans, «--enacting t he de" h and resurrection 01 the GOOm an as.n init iatory ,!,,-'Ctacle!" Like t he Pagan rites they im itat ed, Chri"ian ritual. were clearly intcn .., ecstatic even", le.ding the Pagan ph ilosorher Ce!ms to comment: The Chri"iam excite th eir init iate. to t he poin t of fren zy wit h flu t e m mic like t hat he.,d .mong t he prie." of t he Goode .. CybEle' " Th. original Christian, may even have been proct i.ing sell_m utilation to incre.s< their symbolic ident ificat ion with the Chri" image, for Paul tcfl. us t hat he 'be"" th e mark. of Christ upon h i. body'." Such practice. were certainly comm on in the Pagan world. Devot ees of the Great Mot her GOOde .., lor example, r«oi>cd a holy .e.l by being burned with ",d_hot needle. or bEing tattooed." The Christian m."er Clem ent 01 Alexandria ,ugge.ts t his may ha ve also bc..,n. Christi.n practice, writ ing: 'The Lord reve.l> t he M ysterie. and marks h i. worship!"-'" wit h His ",.1.''' It i. ",..su ri ng to lind one deme nt 01 origin.l Christianit y which we can be gratdu l ha. now bEen abanooned' For the original Christian . , ritWll. were a way of identilying them .. lve. with Jesus. Paul telL. ill! t hat th e rit WlI 01 bapti.m, lor exa m ple. i. about bEing 'bapt ioed into un ion with Christ lesus' ," Such rituals were de";gned to be transfQrm ative e . !"'rienee., not ju" empty formali t ies, Th. Grul'd of I'hilip teaches:

'".

I El U ! A." O T H ! l O IT G O OD'"

'If someone goes down into the w",er a nd comos u p without having ,,",oi,-o d anyth ing and savs, " [ .m a Christian," he h.. borfOwod the name at inte.est . Someone who experience. tho Holv Spirit, however, h.. . eceived the name a s . gift. Thi. i. the way it happen. to someone who experiences tho M yst01)'.'» Through the p.oce .. of init iat ion, including dramatic ",_enactments and oth er .ymbolic coremonios, initiates underwent the transformations of .warene.. symbolizeJ hy t h e evonts in the )osuo story until they ",alizeJ Gnosi. and resunoct od/.w.kened b v tTanscending the sepa,",e self and knowing thom""lv,", to be exp", .. ion of the Ch. ist _ the Consciomno .. of

Goo Add", .. ing 'my children lor whom [work until t he Christ is lo.mod in you', P.ul te.ches; 'y"" are all So", of God through faith in [e.u. C h rist , lOT tho .. who have identified with Christ t hrough hapti.m MVo .. mmed hi. iden · tity, for in Christ we all have one anJ the .ame idont ity'" [n the Pagan Mysterios, the myth. of tbe Godma n were not understood • • historical .<counts of .ctual even ts wh ich initiates should bdiev<, but.s . !legori• • in which initiates could p<.rticij1<Jte and 50 e xperience perwnal tTaosform .. ion. The Pagan philowpher s..llustiU! write. of t he myth of the dying and ro>UITocting Godman Att is: 'The >tory 01 Atti. ropre.en n an etern.l cosmi c pro",,,,, not a n ioo[atc'(] event in t he pa". A. the story is int im .. dy related to t he ordered universe, we reproduce it ritually to gain order in o"""lve• . We, like Attis, h,,-e fallen from Hea\-en. We mystic.ally die wit h him anJ are ",born 'D [n the same way the origin.l Christians, . uch a. Paul, did not mistake tho [em. "ory for history, • • do Lit era list Chri>tia", today. They knew it to be an .llegory, t hrough which they could ' my"ically die and be reborn' wit h their Godman Io.m. For, lih the Pagan devot"". of t he Godman Atti. , t he origin.1 Chri"iano al.., believed t hat they ha d 'fallen frum Heaven ' and t hat the secret teaching. oncodod within t he myth 01 t he Godman could reawaken in them . memory of their primal hom e.

T H' AlC I N T Fl O" TH ' UVI

'"'

THE WAY DOWN Lot 's ""gin our inve"igation of t he .negoric. l meaning of the Jesus myth with tho . ccount of h i. mirocul<>us birth . It de. ls wit h the ' way down' in to incarnation and thereforo loy. t ho mythologic.l foundation for the ... " 01 the "ory, which will do.l wit h t he proce .. of init iation, tho 'exodus' or 'w. y ou t '.H

The Fallen Star Ie.",' birth i. heralded by. "ar_ For the origin.l C h ristian.,' whole body of t eachings using "ellar . ymboli.m would have ""on impli cit in th i • • imple motif. The .ncient worl d w• • ""'o"od wit h a",ology and the "a"" so .uch teachings were ubiquitous . nd famili.,.~ We live indoor live . and .... blinded to th e wunde" of t ho starry n ight , xie'J by the pho._ pho",>cence 01 evor_p",.., nt "",'" lights. For the ancion ", however, the glittering firmament in.pi ... d • ..,n.. 01 prof<>und a we. The Pagan philosoph er Cicero writo" 'U . nyone ca nnot f""l the rower of God when he looks upon the "''', then I doubt wheth er he i. capable of feeling at alL From the enduring wonder 01 the hoavem flow, . ll gr.ce and power. U . nyono th inks it i. m indle .. thon he h im",U must "" out of h i. rnind: D For the Gn05tic ., the sta" wore.n obviou s source of imagery with which to ""pre .. their my"i.. l teaching • . Whilst everything on Larth i. in • "ate 01 rerpetual flu x, t he "ar. revol .. through tho heavons in lixed and unerIing course • . Thoy were therefore equated with the he ..en ly god., the permanent arch etype. of which the world i. a mutable expre"ion.» The Gn ost ics taught that although we apre"' to "" mortal human ""ings, we are actually immortal god. or, to use th e Jewim equiv.]ent , heavenly .ngel • . In Th, Go,,,,l of fohn Je.us quote. Jewi.h IICripture to teach: 'you .... goo..' '' The Pagan oago Horoditw, from whom Hiprolytus claims the Chri5ti. n Gno>!ic. derived their doctrine ., writ e" 'God • .,e mortal men, and men are immort. l goo.,a On tho cirrumference 01 the cirrle of we apl',,.r to "" hum. n beings, but at the centre we . ... god. or angel. _ ",yche. in . st ... of Gn",i. _ The .ncients compared ow- e.s< ntial godlike nature to an eternal star, ever lum inous in the heaveD>_ Thi. "ell., metaphor h ad ""on in u"" lrom

Seu

'0'

IESU! A." O T H! l OIT GOOD'"

as long ago a. the Egyptian ry,.mid Texts, written in JOO() !!C • . It Cdme to H be a favourite image of the ancient Gnostic•. Plat o writ ..: 'Wh en t he Creator had comrounded the whole he divided it into as many psyche • • • t here are "ars and .1lottt.J each !"yche . star, And tho one who Ii>e. his aproint ed t ime well will trnet again to this stat e .nd he. bl..",d life .ccording t o h i. true n:uure'D Vlot inu " likewi"" toach .. that we are all 'etornal .....'. explaining. 'A star is the repre""nuti >e gen.,,-"ed by each v.yche when it ent ers t he co.m.,.,'" When being init i:ued into the Pagan Mysterie. , init iate, a.",n · ed: 'I am •• tar .hining out of the depth •. "' The C h ri"i.n Gospd 0{ Trulh likewise te.ch ..: ' Sp".k from the hean, fur it i. within yon that dwell, the "ar t hat doe. not ,<I,'" In Th, Gosp"1 of Motthew Jo. u. teaches hi. disci ples: ' You are the lights of the <",mos.'" In the embodied state we .'" like fallen st .... Dr.wing on t he teachings of V.gan Gn.,.tics such • • Ho,.ditu., the original Christians compared us to .parks of "ellar light which h .. e become tom rorari ly imprisoned by matter, a metaphor for the idea t hat we are Conociousne .. trapped in iden_ tification with the body.B The "ar in the gospel story i. thoretore a symbol of [esu,' ..",nti.l nature, whic h h.. f.llo n to Earth from Heaven . repre""nting phy.ical incarnat ion. But t he baby le.us is no ordinny child . He i. destined to be t he ,""viour of humank ind. Like the . nc ient Egyptian Godman o.iris, [e.u , is known a. 'the ' hepherd of wh ite sta,,·.~ Hi . rni .. ion i. to fr"" the ' parks trapped in identiliut ion wit h t he body, to remin d u. of our true angelic or godlike nature, .ymbolized by an et ernal "ar, to gui de u., like • • hepherd with hi. flock, to the ... foty of our true home in the 'Kingdom of Heaven',

The Cave of the Cosmos According to Th, Gosp"lo{ Luk, 1",,,, i. born in • kQl~lemno, wh ich means 'uve' or , imil .. temrorary .belt er'· Th, In{"ncy Gosp"1 0{ lam" give, u. a vivid .ccount of lesu.' birth. relating, 'A groat light appeared in the cave so tbat eye. could not hear it, and t hen when t he light withd",w • baby appe .. ed.r" The bright star wh ich herald, lesu.' birth. "-'J",,,,enting hi. t rue eternal nature as Con",iou,ne". ba. come in to incarnation lfl a cave.

T H' AlC INT FlO" TH E CAVI

'"'

Th~ Pagan Godman "'.. likewi.e born in a ,",v~,~ The motif 01 the cave

wa. poopular in t he ancient world. It reprell<nts tho underworld which, for the Gn"'ti"", i . t he material , ,,,,mos in which we pre,ently live .. tho 'piritually dead, Being 'born in t ho cave' rt'pre""nts incarnation a• • body in the , ,,,mo>. According to Minueius Felix, th~ GOOde" Per"'Phone was imprnoned by H.d .. in. cavern, representing tho ,,"yeho impri",ned in th~ cosmos" Tho Pagan ugc EmpeJoclos de>crib.. ,,"yehos falling into a cave ." In The Republic Plato famously de>crilie. th o hum.n condition . s one of b.ing impri",ned in • '"'vo, whore wo m ist.ke t ho .h.oows cast by the light ou tside for roality." In The C,1Ve at Ihe Nymph, Porphyry decodo. tho .rlo_ g<>rical t~aching. found in tho myth. of HorneT, oxplaining. 'The cavo rep_ resen" t he cosmo •. Th~ Pythag<>reans, a nd alt.>]' t hem Ploto, .howed t hat tho co>mos i. a cavorn.'" Plotinus, likewise, tolls m , ' In th o cav~ of Pl."o anJ t he ca.. of Eml"'docle. I "". t ho cosmos'" Writing .bout 'tho enc.ve_ mont of t he p.ych.'. ho "ate., 'Th~ body i. the ,,"reho'. priwn or tomb and the cosmos i. i" cave or cavern .... Plotinm describ.. Greek philosophy .. teaching 'the .. cent from tho ,",ve and th~ gradWlI a J .. nce of th~ p.y, h~ to a t ruer . nJ truer vi.ion ·... He toll. us t hat Christian • • Iso teach 'th~ ."'~nt from t he c.v~', but in a n unn"'o .... il)' comple. way.'- Frum tho l"'''l'''cti .. of Cliri"ian Lito .. li. m it i. han! to imagine what Plotinus could b. talking about. Fow tr.dit ion_ al Cliri"ian. wou lJ describ. their faith as b.ing .bout 'tho .sc~nt from tho ,",ve" !lut [,lotinu. i. right . J.su. is a "ar born into. ,",v~, repre.enting Con><iousness becoming phy.ically inc ..... te in the cosmos. Through tho proce .. of initiation, representc.J by le.m' life, he die. to hi. "'p.rat e ",II a nd remrrec" to et<rn.l lif~. Wheroupon the cave, now hi. tomb, is found to b. empt )'. He i. no longer trapped in identification with t he body. He h • • asc~nJoJ from t he cave, back to t he k ingdom of t he . tarry h eavon • .

The Virgin of Light The imago oj t he Virgin Mary giving birth to lo.u. in a cave would h.vo b.en ..,on by t he . ncients a. a myt hical allusion to th o virgin Godde" 01 lustie., who i. pictured seat ed at t he entrance of th~ ,",ve of the cosmos, sending ,,"yehes into ph),.ica! ineam"ion." I'armonide. teaches: 'Tho GOOde .. send, psyc ho. hom the in visible in to tho vi.ibl~ .nd Nck agam

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libe,.tion . Tho Chri"i.n Godde .. w ... known .. 'Her of the Loft_hand' and represent> tho ldt_h.nd poth b.c\: into t ho c.vo.'" Tho Virgin Mary, who give. birth to tho Godman in the uve of tho =mos, "'pre,ents the proce .. 01 inc.mation _ the ' wav oown' into tho underworld, 1<,,,,,, who at t he ond of his mission re,urrects .nd .. cend, hack to t ho heavens in glory, represen ts tho p'th of ' pirit""l .wakoning_ the 'w.y out ', Theodotu. «acheo: 'He whom the Moth er gener",e, i. led into death and into the cosmos, but h o who Chri" regonerate. is transfeHed to lilo.'~ In Pi.ti, Sophia, th o Virgin Mory i. """,riM by Ie.u •• , ' tho likene .. 01 tho Virgin of Light' , who iudge. each p.ycho .nd reincm... «. it into '. body which i. the record of the . in. which it h as committ,.J',~ Ii wo s.in

we will be iudgEd hy tho Goode .. 01 Illtice when wo le.vo t he c.ve ot ""ath .nd c." .gain into. phy.icd body to ....,r\: th rol18h the fate we havo .corued, Plotinu. explains: '[.ch human being. a. life lollow.lile, i. allotted a lato shaped by . ll th at pfC"eded it ' M In I'agan mythology thi. w .. repro>ented by tho Godde .. 'pinning tho horo'. f.,e," It wa. a C h ristian t,. dition that the Virgin JI..... ry 'earn,..! her living by .pinning' .~ She rep",,,,nts tho virgin Godde" who spim the fate of I.."" the Christian hero figure, sending him int o incomotion in 'ho <.O ve 01 tho co.mos, 01 which .he i. the ovo" .. r, Tho Godde .. of lustice ... ign. oach p.ych o a loto de.igned to help t hot individual becomo consciouo of t he OHO'-' the y have maJe in previous live. and so progres. ively aw.ken . The Gl>O>t ie. i"'"8ined thi. as. iu" proeo .. in which we ,uffer what we previou.ly mado others mffer. Plato writes: 'When the , inner h •• returned to ()tJr world o nce more, he must inl.llibly p'y tho pt'naity and be dono by .. h o did.'" Plotinu. t.. ehes: 'A pe"on once did what the y now ,uffer, '" In The Gospel 01 Motthew, !em•• imil arly warns: ' '''''hat you 00 to otho," will be oono to you,'" 'The body is a pri "'n in which tho psyche is incor"'rated, kept ufe, M until tho price i. p'id: explain> Ploto. In The Gospel 01 Luke le.u, .imi_ lady t o.ch .. hi. di"'iples to bewaro 01 being 'handed over to the ludge' who will c.ast th orn ' into a prison from wh ieh no one ge" out until thoy'vo p'id t he las' penny' ,' - P"'ti. Sophia tell . us 'hat this p'rable ",I"" to the Goode", who ca'" us back into t he 'prison' 01 ph y.ical incornation,

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IElU! A." O T H! l OIT GOOD'"

whe", we mmt work through the hte we ha.e accumu!'ted through our igno,.nce in pre.iou. li .... • Thi. underworld ca ve in which we "e inca moted is both a helli,h pri:Km in wh ich we ore temporarily exilod from H.aven and a womb in which we h ... t he opportunity to .piritually mature_ If we ha,'e lived a good life but not rea lized Gn"'; ., in our n ext inc"nation tho Godd<.. of fu" ice will ."ign us a life in which it will be o.. ier fOT u. to . piritually awaken. The lioo~ o f lh, Soviotlr t each .., 'In i1> next birth , th e good p'ycho will not be given tho draught of oblivion, but will be c.. t back into a body which will not be ablo to f. ll .. k"p . nd forget. It will be ever pure in heart, .ooking aftor t he Mysteri• • of Light until it h.. fou nd them, by ord,'r of tho Virgin of Light, so th at the p'yche may inh erit t he light for ''Ve'' '' The figure of the Virgin of light i. equivalen t to tbe h igher Sophia, who r"Jl",,,,n1> tho di",mbodied .. peet of the psych e in commu nion with Comciou. ne" ot the contro of the c irclo of .olf. A. our ;udge ., dea th , who creat •• our fu t uro fate according to our iust do""rt. , ,he "'prown" our own higher nature which, a ware of our presen tly limited .warene.., fash_ ion. a life for u> that will givo u. tho opportuniti.. we n.. d to awaken.

THE PSYCHIC INITI AT ION The Gospd o f Mm~, tho e"lie" version of tho Jom. " ory, begins wit h fe.us' baptism by Joh n the Bapt ist_ foh n i. born at the . ummer solstice in Canc or, Jo. u. i, born six month. later at t he wint er ",l"ice in Capricorn .~ In Pagan mythology, t he .ign of Cancer repr.. en" tho path into t he cave of the co.m"" a nd the . ign of C.pricorn represent> the wa y out. Porphyry writ"'; 'Cancer i. th e II"te through which ",ycho. descend, but Capricorn i. the gat e th rough which thoy ascend.''' fohn r"Jl"",.n1> th e II"to of C ancer, t he way down into the cave of tho cosm",,_ He pre,ide. ovor tho eXp"rieoce of mel~noia, which is t he turning_point, t he beginning of t ho p.ychic initiotion and th e INurn ;Ourney. Jem. rep", .. n1> the gat e of Capricorn, t he way out of the cavo, N ck to Heaven, tho pneumatic initiation and the realization of Gno. i•.

T H' AlC INT FlO "

TH ' CAVI

II<t wet'n h is Npti.m .nd hi. crucifix ion, "1'''''''nting th o p'ycnic .od pneumatic stago. 01 initiotion, lo.us ta!:e. on t he rolo 01 tho ... ,iour 01 psychic init""s _He ""dorm, mi"cle'J, gathe", di.ciples, t oache. I"rabl .. and giv.. t.achiIl,';' appropriate t o initiato. on t he p'ycnic level of awore_ no ... Let ', no ... oxamine Je,us' eth i,",l t • • chi ng> .nd some 01 the mythi_ ""lly chargt-d imaKery in this transitional "-"<t ion 01 the Ie"" story.

Elemental Ini tiations Like the P. gan Gnost ics bdo", th orn, the original C h rist .. ", imogined tho proce .. of init "tion .s • serio. 01 clemontal 'baptis ms' which l.ad u. t hrough the level. 01 our ident ity, which t hey . qu.ted with t he four ancien t clements : e.n h, w"er, air and Ii"" ~ The.., are nothiIl,'; to do with tho .lemonts 01 moo.rn chemistry, but or. equivalent to t he four lund._ menul st .. es 01 m.tter: ",lid, liquid, gao .nd radiat ion. Fix.d phy,icality is represented by .arth, ever_changing psyche by water, invi. ible oon_ ",iousn ... by air .nd the Mystery, hidden in overy thing like energy, by lire. Tho psychic initiation i. the Npti,m 01 water, t hrough ... hich init i... . a", de.n..,d 01 identification wit h their e. rthly .elf The pneumatic initi_ ation i. t he b'pti,m 01 air, in which initi .... come to know their inef_ lable .... nee as Consciou .n.ss, T he re.liz.ation of Gno.i. i. repr",.nted by the hapt i,m 01 fi"" in which initi.te.' ..,me 01 beinK separat o h om the Myst.ry of Goo is lin.lly extingui. hed in th o all _con.uming light 01 the dazzling d.rkn..s. [n Tne /Joo~ of the Great Logru Jesus oH." init iat •• the opportunit y to be born .gain th rough thos< t hree Npti. msjin itiationo 01 ",,,or, air and li.-. , ~ [n Th< Gmpd of Mattn<w, Joh n the Initiator IJoon the !lapti" l i. por_ tr.y.d .s oIferiIl,'; t he init iat ion 01 wat.r. Thi. represent> t he Gnostic m.oter oHering initi .... tho p,ycnic in iti .. ion of purific.tion, .ymbolioed by beiIl,'; wa. hed cl.an with wat er. lohn is said t o bring ' the remi.. ion of ,ins' ." Thi. rden to the Froee .. 01 workiIl,'; on our..,lves to become > bett er ""rsen, which i. the goal of t he p,ychic level of initiation . loh n predict> that J•• u. will bri ng t he other two initiotiom, .. yiIl,';: '[ now N t h< you in water to briIl,'; abou t m<lanoio, but th o on. comiIl,'; .ft er me i. stronger th an me . I'm not big .l>Ough to carry h i. ,hoe • . Ho will Ntho you in .. cred pneuma and firo.' ~

I El U ! A." O T H ! l OIT GOOOEl'

The in itiation of pneuma, meani ng 'b",ath ', "'presents the initiotion of air. l'n,uma abo means ' spirit' or ·consciousn ... •. Th. initiation of air i. the pneumatic init iation, wh ich i • • bout ",alizing ow- iden tity a. Consciou.ne ... The init iation of fire i. th e realization of Gno,i • . Je. u. teaehe. t hat witho ut fi" t und«going t ho psychic initiat ion of water and the pll,umaric init iat ion of air. t his ",alization is impos";ble. Th< Gospel of lohn h.. him proclaim : 'Truly, I t<ll you : anyone who i,n't born of water and pneuma ca n never got in to t he k ingdom of God.' ~ In Matthe w .od Luke. John th e Rapti" ... y. that Jesu. will initiat e using n a 'winnowing fan' to "'pawe the """" from t he h u,ks A win nowing fan i. a t ype of corn ";0><, It wa •• traditional ,ymbol in the Pagan My"eri",. use<! in initiation ritual. to . ymbolize II<p.. ating th e e.,ential Self. t he .. ed which i. to be kept, from the <idolon or ego, th e husk which i. to be d."ruyed.~ In Th, =pel of lohn, John the & pti" deda",. of je.us : 'He m ",t grow great«. I m ust become l... .'~ To prepare for t he pneumatic init iation. initiate. must progre .. ively c<a>e ident ifying wit h the person.l ..,]f. puri_ fied in t he proce .. of psychic initiation rep",..,ntod by John. to make way for. growing a warene .. of t heir essential identity as imrer",nal Consciou.ne... repr"""nted by Jesus t he eliri" .

The 12 Disciples The fi" t t hing Je.us doe. ""hen h e begins hi. teaching mi .. ion , d<libeT_ .,eI)' ecboing t he je,us 01 h odu,. i. to .urround himself with 12 di!oCiple. "1'",senting e. eh of the 12 tribe. of 1... <1,- jewi,h Gn"'tic. unde"tood the 11 tribe. t o be a ",ferene e to the 11 ,ign. of t he "oJiae. The idea of 11 tribe. is not a 'pecificaUy lewish mythological motif. Plato teach",: 'The", are 12 feast. to the 12 gods who give their name. to the 12 tribe •. " The im.ge 0112 ill>c iple. with the Godman at their centre echoes t he 11 constellations wh ich r,,"olve in the h.avens around t ho pole star." In

.ign.

the P.g.n Mysterie. 12 in itial," wore m asks represen ting the zodiac and d lnced around a centr.1 initiate •• ymbolizing t he Godman and t ho pole "ar." Ch ristian. alw practised ,uch ritu.l d m ce • . The Act, of 'ohn deseribes an initiatory ceremony in which je,u.' 12 ill>cipl"". repre..,nt ing the constellat ions, reriorm a dance 1f()lJnd t heir mast". who rep",,,,,n"

T H' " [ 'NT FlO" TH ' CAV'

'"

the pol~ ,ur, a t the contre.M I.. u. teach .. that th e t rue nature of .ufferin~ can be under"ood by comprehending the circle d.nce whic h he leads. What doe. he m.an1 The ancien" conceive"" 01 tb<, t urning wheel of the ;:oJiac .. the 'wheel 01 suffering' ()l 'wheel of necessity' or 'wheel 01 !.te'.~ Herm .. Trismegistu. expJ.in .: 'It i. man's lot to li.e h i, life ",cording to t ho fate determined /or

h im by the.e circling celestial powe.... ' ~ 8y iden tifying with t he physical body, which is goovernoJ by the J.w. 01 cause and effect, we have become prisone ... on the 'wheel of nece .. ity'. We a", bound to t he 'wheel of .uffering' and mu", endure the con",_ quenc... The only e",.p" i. to rea lize our true imp"rwnal identity a. Con",iousne," at the still centre 01 the t urning wh."I, rep",,,,nted by the Godman and t he pole >t"'. Astrological determinism w.s immensely pepulor in the ancient world. Gnostics, howevcr, wero .. pai'" to empha.ize that the " .... are not the Cdt", of even" h<ro on Earth, but wher archet )'Jlal pattern. in the heavens which correspond to events on brth, and so help u. unde" .. nd the ebb and flow oi fate. The Chri"i.n Gnostic Theodotu. writ • • t hat the >tar. '.,. not the cau", 01 thingo, but . sign of what is taking place'." I'lotinuo teaches:

The cirmit of t he "a" indicate, definite events t o come but without being the di",ct came 01 what h.pp"n . .... Become e.eh of t he constellation. of the zodiac 'p"nds six month. 01 every year below the horizon and . ix months above, t he zodiac w.s . 1.., ..,en .. representing the wheel of reincarnat ion, which carrie. u. t hrough a recurring cycle of life and deat h . A. Pyth.gooras explains: 'Revolving a round t he wheel of """e"it y, t he p.yche i. transformed and con fined at differen t time. in different bodie . ' ~ The proce .. 01 initiation was designed to fr.., initiat e. from the wheel by rev,·.ling their e.>on tiai identity at t he still centre. "'oclm teach., t hat th"", initiated in to t he My>teri .. of P"""'phone and Dionym. 'pray t hat th ey may cea .. from the wheel '· In hi. exegesis on t he myth of l..u . ' birth, Theodotu. write>:

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I El U ! A." O T H ! l OIT GOO D '"

'A ""nge and new "ar aro.., doing aw. y with the old .. tral docree • • h ining wit h a new uneart hly light. which reve. led a now p.. h of .alvation . The lmd him .elf. hu m.n it y's guide. c. me down t o Earth to tran.fer from hte to hi. providence too.e who believed in Chri,, '" The role of Jesu. i. to lil><"to us from th e wheel of . uffering by helping u. undOTStand t hat we are t he Christ . tho "ill centre of the t urning wh eeL

Jesus and his Twin In Christian myt hology t he disciples are .ymbols of the eidolon. or ego. Actually. of CO""". we .... . ll <idolons. or imag'" of t he Christ. In t he ancient woTld th e eidolon and Consciou . nen _ t he fal",..,lf .nd t he true Self _ WOfe im. gined as 't wins' . To make it dear t hat the di.cipl .. Thoma •• Jud.. and Simon Peter are to be understood • • eidolon fig"''''. they are all ,epresen ted • • ).,u.· twin brot hel. 'Thom a.' moans 't win ' in Aramaic. In The Book of Thoma. lhe Conlcnd". Je. u •• represent ing Con sciousnes •• instructs hi. diociple and twin brother 'doubting Thorn • • •• representing t he incarnate ",If. in t he path of self_knowl t.Jge: 'Brot her Thorn • •• wh ile you are in the world fo r. tim e. list en to me. and I will reve. l to you the t hing. you h.ve been t hink ing about _ Sin ce it h a. t.e.,n said t hat you are my t win and true comp.a nion. eumine yourself a nd learn who you are. in what way you exist. and how you will come to 1><. Since you will I>< call ed my broth er. it i. not fitting that you be ignorant of yourself.Tho au tho"hip of The Gospel of Thoma. is att ributed to Didymoo Juda. Thorn • •. 'Didvmos' means ' twin ' in C reek . Givi ng the disciple both t he nam .. Didvmos and T homa. mean, t here i. no mi.u king t he m e....ge. The au thor i. ·Jud., the Twi n·.~ Acconling to The G"' p<l of .'.lallhew. Jesu . had • brot her- called Jud. •. ~ The", are m ythological h in " t hat we . hould understand )ud. • • Jesus' I><tr.yer• • • th e twin "r eidolon of k'U.,H The Gmp<1 of .'.1"llhew .1"" tolls u. that le. WI h . . . brother called Sim()ll. which is . m yt hological allu.ion to t he fac t t h.. t he disciple Simon Peter "'presents the eidoloa.~ Simon I'ote.-. n'present ing the ego, i. por_ t" yM " ignorant . nd fooli.h in com parison wit h t he en light ened Mary Magdalene. represen ting t ho awakening psyc he" \\lhilst JI'l.ary fai t hfu lly

T H' AlCINT FlO" TH ' CAVI

'"

,hore, Ie.",' .uffering with him", the ero". Pete, denios je.m three w tim ... When Mary . how. h im le. us' empty tomb, Peter wand"," off in confusion while MOlY romaim w""I'ing,.., it i. to her that t ho ",. u"e<'ed k,u. appe.".R In The G,w"'/ of Mary, the miwgyni"ic Poter tho lact that t he , e,urTeCteJ Ie,m h.. gi>en secret teaching> to JI,.... ry .nd not

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to ",m. Ono modem ""holo, summarize> tho characteriz",ion of Simon Peto, in Th< GruPl'i of Matthew • • ·con fu....J. <owordly, without unJ."tanding, disliking . ufferi ng, giving with . view to fu t uro goIin, impetuous, impul_ .ive and unst.ble, sting)l in forgiv ing, overestimat ing hi. ability, .nd denying hi. ma "er mi,.,.bly·.~' At one poin t )e, u, even him 'S.tan', Om It is ironic.allr ' ppmp"". ,hot . fict ion. l eh",cter p,,,,,,,nted in .uch . negat ive light and symbolizing the foh" .elf should"" claimed •• th o founder of t he Lite"li" Rom.n Church'

c.n.

Signposts to the Truth Throughout his t o. ching mi .. ion J•• us i. port"yed a . performing v"io", mirocle •. Such talos were th o .undanl ingredien t> of h ction.l ,piritual biographies in t he ancien t world. Thon a. now, th o ' piritWilly immature ~m not t o notice the immonse and overwh elming miracle th at i. life itself, .nd.., are .tIt.cted to the ,piritual p.ath by ta les of little miracle • . The Gnostic m."er. role is to .wa ken us to the obviou. miracle 01 exi"<nce, whicli con fron t> ill! in every !nomont. But too.., not yet ready to he" thi. mo.~e are given .. I", of magic th .. excite them with the pos.ibility of life being more than thoy have previously ta ken it to be. Which of cou rse it i., Much more. Miracle .. te. inspire us wit h. sen .. of my"ery, a nd .. life i•• ll My, t ery these little my"eri .. c.n take us • little closer to the Trut h . Tho G"",k word usu. lly tronsbted 'm iracl o' in Th, Gosp<'l of lohn me.ns 'sign' or 'symbol'.'" lo,u. ' mirocl. . .re • ',;gn' of his .piritu.1 power, which .ttroc .. psychic init i.«. who • ..., impre.""d by ,upem atu_ rol f..... To pneum"tic ini tiat .., however, les us' mi"cles are '.yrnbob' which point to h i, true mi .. ion , which i. t o lead u. to.n appreciation 01 tho great miracle of life it self t hrough the re.lization of Gnosi . .... For example, jesu. give. e)'esight to the blind. In th e P.,.;an Mrst.rie. beginners were known.s mrsta<, m .. n ing 'those with e),e, closeJ', and

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I " U ! A." O TH ! l OIT GOOD'"

enlight ened initiate. were known . s epopt<ia, meaning ' th",e who c~ n .ee'. Jesus repr",ents the master who ha. the pow« to open initiat,,,' . piritual eye. to t he Truth that they are pre",ntly too blind to "' • . Like Me»e', who oummOfl! heaven ly manna to feed hi, hungry follow · ers, Ie.", .1.0 mi"culousl)' f,>oJ. many thou .. nd. 01 his diociples from very little food, " The mir.euJous food represcn ts Gnostic philosophy, which may ",em a"'"act and insubstantial, but ha. the miraculous power to give the ,,"yehe all t he nouri.hment it need. to truly come to life, le'll! r.i"". the Jead . This "'pre",n" being rescue d from . piritual death here in the underworld. Th, Gmpel of John reJato. t hat, when I..... had gone off to resurrect La.a"", 'Thoma., which i, called Did),mus, >aid to his fellow disciple., "Let '" also go, t hat we may die with him."' " Thi. curio", "atement only make •• ense when the episode is unde"t ood alle · gorically. !loth 'Thomas' and 'Didymu,' me.ns 'twin', 100 t he 'twin' or <idolon wants to go to t he ea.e where La.",us is to be ,esu"''CtM and 'die wit h him '. Here, once again, we get t he typical Gnootie inversion 01 life and deat h . In t hi. episode, Laz", ... rep ... ",nts t he initiate de,d in t he tomb 01 the worl d, whom le,u. will bring hack to . pirituallife. The word. 01 t he 'twin ' gi.e. U! the other . ide of the picture, which is t hat thi . entails the initiate 'dying' to th eir f. l.. ""If, •• Ie.us is r<presentM a. doin~ on t he ero", TIioma. i. urging us, hi. fellow di.eiple>, to al"" unJertake initia_ tory death a nd .... uHoction . long wit h Lazaru. ,- · Origin.lly the .. quence 01 t he mi,,,,,l,,, performed by Ie>u. undoubted_ ly had .ymbolie .ignificance, but t hey are now so garbled that. I'''torn is hard to di>cern . Scholars h.ve point ed out, for example, that Th, Go,,,,,l of M"rK con tains what were at one time two different sets of miracle stories. !loth , tart wit h. mir.culous e,ossing of water anJ end with. miraeulou. feeding. " Each of t h... oequences 01 miracles may wdl have originally been an initi .. ion allegory, .tarting with. bapti,m motif [the miraeulou. croMing of wate,1 and onding wit h. motif ",pro.en ting t he r«oiving 01 the le.ehinK' [the mira-cul""s feeJings~ Scholars havo aho ob",rved that The Gospel 0{ lohn ""h"" • • ",,,c.,-n of mirades in the lewim s"phi" of s"iomon, which in tum i> b."..,d on miracle motifs in the f.xodw myth. In The Grupel of lohn, t his pattorn of . ix 'ordi_ nary' miracl. . . nd one 'extraordinary' mi"cle climaxes in the miracle of 10."" ,""urrt."Ction . Thi> probably .ymbolizes the spirit""l journey th rough tho ..,ven layers 01 the cosmo> to the Goddess in t he ogdoad, or eighth," tho final "ep being rep",,,,,nted by lesu. ' ascen>ion into He.ven.

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Psychic Teachings In the New Te"ament gospels Ie.u.' teach ings are often extremely enig_ matic and given in the form of allegurical parable., which fe.u ... yo he will explain lat er, ahhough he rarely doe., '" He p""i".n tly claim. t o be the great revealeI, but he actwlly re,eal. nothing,'" Thi. i. bt".u", the je,u.

"ory i . p.rt 01 the Outer Mysterie. of Christianit y, de.igned for psychic initiates. The ""crot t e. ching. 01 th e ",.urrcrted Christ, which .,e d,>signed to be tought to pneumatic init iat .. 01 the Inner Myst.rie., a", fou nd in other GlK'St ic go>pels, such as I~,ti, Sophia, Th, /Ioo~ of the S"V;;OUf, The /look of the Gf<clt Log", a=rding to the My.tery, Th g /JooJ.: of 1= , . nd so OIl. I~,ti, Sophia, for ..ample, claim. to give t he !""t."" unect i"" teach ings that je.u, proclaimc.J 10' 12 years after h i. re.urrect ion '" Where lesus doE. give teac hings in t he gu.pel., they are ethical teach_ ings designed 10' those on t he psychic level 01 init iat ion. Essen tially the Gnostic creators of t he Joms story use thei, hero to replace t he bart,.,ic 'eye for a n eye' men tolity of lowi.h Literali.m, whic h leoves everyone bljnd, wit h their 'gospel of love' . G"""ti,,' ethic. are not about outer ob""",ances. lesuo doE. not instit ute. new .. t of moral rules a nd ",gula_ tions for us to obey. He .imply encourage. us to love mo,e. [n Th, GNP"! of lohn he imparts to his 'frie nd.' hi. one and o nly commandment: 'Th is is my commandment t o you : 10>0 one . nothe," " Thi. is a contin u.t ion 01 the tradit ion found in Paul, who 1O>ch .. t hat all et hical precepts are fu lfilled if we ,i mply follow t he one com mand_ ment 'Love others "-' your>elf.,' " In h i. utter to the Cormlhians, he offers up a be.utiful hymn to 1o,", declaring; ' Although J . pe.k wit h the tongues of men . nd angels, if [ don't lo,-e, I .m iust • b""h trumpet or a tinkling bell . hen if I have t he gift 01 prophesy . nd the fait h to move mountoins, if I don't love J a m nothing. I may give everyt hing J have to leed the poor, and my body to be hwned, but if I don't love it won't benefit m e at .n,"" Fo, Gnostic.>, God i.love . Plotinus teaches; 'The Su preme i, Lo.. it..,JI "~ The Fir.t Letter of lohn, likewise, teaches: 'God i,love and those t hat live in God live in love and God liv • • in them '''' Love is what overc ome. "'p.wene .. . nd unite. us to t he Mystery which is Love. It is the ..",nee of t he et hical teachings ta ught to psychic init iat es be<.u", it i. the antit hesi, of ..,Ui.hne ... Becoming more loving

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I" U ! A." O TH! l OIT GOOD'"

i, the 'u"''' w.y to tr.mcend t he ego. Ila,ilide' t each", us to ' love every_ thing I><".u"" everyth ing exi". in ",Luion to the Whole' .'" We ate .11 One and so should love our neighhour as another exp",,,ion 01 our , h."", e. ",ntial Sell. We should live tog<ther in harmony, through u ncondition_ al compa.>.ion a nd radic.1 sdllessne .., becau", we are an members 01 the body 01 Chri". The t eachings on love attributed to lesus a", so lamiliat it i, ea,y to mi .. just how radic.1 they are. We .hou ld love our enemies. We .hould repa y evil with kindness. We should not light hack when we ate attacked. We shou ld complet ely lorgive th"", who wrong u., We shou ld offer more t h.n i, a.hd of m. '" We .hou ld not lend money, but rather give it a way to :!Omoone we know we won't get it back from'~ In t he light 01 all thi., the hi"ory 01 Christ ian literali.m, b orn t he Crusaders and t he [nqui.ition to the modern V.tic.n hankers md wealthy TV eva ngeli"., i. a tr.gic betrayal 01 t he gospel of love proclaimed by tbe origin.1 Chri"ian • .

Jesus the Gnostic Rebel le.m i. the mouth piece 01 the C h ristian G""stico, Through him t hey convey their vi,ion 01 what life i. and how to live it. N ot 'urpri,ingly, then, le.u. i. p"'nrayoJ a , an eg.litarim who rejects external a ut hority and has no t ime lor literali" ",Iigion, just like t he Gnootic aut hors them · ,elve. , lem, is. ",bel. He provocatively 1I0uts lewi.h ... c",d law and ""stom •. Ho ' works' on th e Sabb.ath. He hangs out with fi.hermen, publicam, tax oollectors and who"", Hi. equal treatment of women is an outr.ge. He enters in to diocu .. ion, with women and weleom .. them as cl.,.., dioci ple" He even talk, witli loreign women, such a. t he Samaritan at Jacob'. Wen , Paul deocribe. I.. u • • • ' born of a woman unde, the law to set us free from the law','" The figure of le.us i, a c,eation 01 Jewi, h Gn "'t ic, and so i, p"'rtrayc.J a• • lew, who is 'born under the law' , But he come. to ' ..,t u. free lrom the law' by oHering Gnostici.m a, a mystical alt ernative to Jewish literalist ",ligion . H. doe, t his by const antly undermin ing the ",li_ giou • • utho,iti • • , [n The Go,p.! ol.'>lark, he .ccuse, t hem 01 'neglecting the commandments of God in order to maintain t he tra ditions 01 men','" [n The Go,pel of M"tlne w h. denounCe> t hem, ... ying, 'Truly, I say to you,

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pu blican. and ""hore. will ontor the kingdom belore you:'~ In Tne Grupe! of Luk, he be .. to. t hem: 'WOE to you , te " he ... 01 t he law, lor you took aw.y tho key. to Gno.i • . You do not en t.r i n you",.lve. and you obstruct t hose who wa nt to onto,-' ''' Expressing t he Gnostic.' di" .. te lor th o t yr.nnical Jewi. h gOO lehovah, in Th, Gospel of lohn lesu. even t ell, t he Jow. that their ' Fath er' i. not God hut the ' Devil '.' D In th e .. me gospel, a S.m.. itm woman a.h I",,,, about the difference between tho S.maritan religiouo law that God .hould be wo ... hipped in the mountain. and t he lewi.h la w that God .houl d be worshipped in the Te m ple in Jeru .. lem, lesu. ' ""ponse oncal"ulates the mystic.1 me" ago th e Christian Gnostic> are using t heir Godman figure to proclaim: 'The hour i. corning when )'OU will wo",hip t he Fat her neit her in tho mountain. or in lem.alem. The t rue ",..,r.hipper wo.-.hip. tj", Father in conociousne", and truth , lor t his i. t he worship whic h the Father wa nts . God i. consciou.ness and th"", t hat wo"hip him must wo"hip h im in consciomne.. and t ruth." " The Gnostic au thors of the g<>.pel. portray Je.u. a. giving . uch cen tro_ ve"ial teachings that tho Literali " religiou. authorities have him put to death. The au thoriti.,' imtilic.,ion i, t hat Jesus ha. proclaimed himoelf to be th o S<ln of God .'" Tho Gn"'tic cla im t o be the S<ln of God or . n incar_ nat ion 01 God h.. maddened Litera li." of every persuasion th roughout hi"ory. For Gnost ic. this i. the denial 01 the eg<> and t he affirmation 01 the reality t hat there i. n othing but God. It i. absolute humilit y. Litera li", are incap.ble of unde ... tanding t his and he .. t he claim • • affirming t he divin_ ity of. particula r og<>, which i. an u nacceptable a ffron t to t hoir ow n egos. h i. for the suppo.ed bla .phemy of decl.. ing t he highest trut h 01 Gnostici. m that the Jewish priest' co"'pire to have jesu. put to death . Thi. motil i. more than an affir mat ion of Gnostic wisdom and a condem_ nation 01 Lito ..li" ignolOmco, howeveLIt i • • mythical alleg<>ry. For, when initiato. , •• li"" that t heir true identit y i. the Son of God, it is t ime for the eidolon they previou.ly t ook them",lves to be to die.

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I El U ! A." O T H ! l O IT GOOD'"

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of hi. oFP,e" ",., '" Tho 'bughi ng losu.' i. a hold It'p,e.en tation of Con><iouSIle" witnessing the do .. h of t he eidolon, .. fe in the knowlodge of its immortal n.. ure . In Tn. I'ampnmre of Snem it i• • figu,e called Solda., "'present ing 'th o earthly le.us', who i. cmciliod.= Aceonling to 8 • • ilido. it is not lesu. who i. c,ucifieJ, but Simon of Cy,ene, wh o i. por_ tr. yed •• carrying le.us' cross in the New Teot.ment.' " Simon was tho original n.me 01 Peter who, • • we h ... alrea dy """n, i. an import ant eidolon image. A. u.ual, giving t he two cha,.cte,. the umo n ame equ at •• th em m ythica lly. The.e Chri"ian motifs are hased on Pagan myth. in which it i. the Godman'. evil brot her, repre>enting the t win or eidolon, who trie. t o kill th e Godman but end. up dying h imself. In C •• nanite myt hology t ho ovil Mot .lay. hi. b,othe, Aleyin, t he Son of God, who then resutTec" and kill. Mot, lu" like le.u. on the cross, Mo" . 10" word. t o hi. Fat/w, are: 'My God, My God, wh y h ave you forsaken me r" ~ In Egypt ian mythology it i. the evil Set who, ha,-ing killeJ h i. brother O';ri. , i•• acrificed on tho '.bve'. post', wh ilst Osiri. return. from t ho de. d' M In Euripi d.. ' The Ydccnae King Penthous, whose n.mo m e.ns 'Ono who . uHe,.', repro",n" th e eidolon. He tries to kill t ho Godman Diony.u., but end. up h im",lf mt'<ting h i. death by being lifted up on • t ~'~ Mani, likewise, .. ught th at Sa .. n w.n tcd t o crucify Ie.", but en dt>J up being lifted up on. tree and cfUcifit-d in"ead '~ Thi. idea i • • !lud<" to in t he k.us stOfY when Iud.. , having instigateJ t he proce" t h.. will l.. d to )o.u.' death, re.liz .. wh .. be ha. done and h.ngs him>elf.'~ lesu. a nd h i. twin brother Iud .., "'prell<nting Consciousness and th e eidolon, are both 'hu ng on • t"..,', but lesus resutTec" and luda. doe. not . Tho true Self c.nnot die. Only the fal..,..,lf die., My,hologically, when Iud.. die., ' he Christ re.um'C" . By dying t o what we are not, we como to lifo as what we are. All the", mythic motih aro expre"ing the .. me fundamo n tal idea: to commun. with 'he Ooen<". of Goo, wo must stop idontifying with tho separate self. Iud .. ' remorse and . uicide "'pre><n t initiate. fecognizing th at they h .. e been embroiled in endle ... u/foring cau.ed "'lely by iden_ tification with ' he eidolon and"" committing 'ego .uicide' b y coa.ing to t hink of thom.elves a. a separato J><'T'01'. In The Apocryphon of lame. lesu. teach .., 'None of those who f.ar death will be .. vod, lor tho k ingdom of the hooven> belong. to those who p ut t hem""lve. to death:' "

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I El U ! A." O T H ! l O IT G O OD'"

Initi.... 01 t he Pag. n Mysteri• • im.gined init iation ... . 'volunt. ry de.. h' .fter which they were 're.utrected from the de. d' .'" In iti.te, of t he Christian My"erie. were li kewi,e Ull8ht to die •• • ""f"lwe ",11 '" that they would re. Urfect • • the Christ. In The Cospd of MQuhew JOSU!l procI.ims;

'If anyone w.n" to lollow me, he must le.ve h i. ,elf hehind . He mu " take up his CID .. and come wit h me. Whoever care, for t he ,.fety of the ",11 i. in danger. But if somoone I." h im""l1 he loot lor my ,.ke, he will find h i, t rue Sell :'~ To find our true Self we must uke up our ero," .nd crucify t he ego. P.ul teaches: 'Th"", who.re in Chri" h .. e crucified the phy. ical nature !''' Sell-<rucifixion i. not >orne sort 01 der.nged . ",,>tic practice but a s)'mbol of an egole .. st.t e 01 . warene" to be cultiv.tc.J cont inually. Abiding by Plat,,'s famous description of t he ' true philooopher ., ",moone who 'make. dying h i, w. y of life ', '" Paul teache" 'I die every <by'''' We.re not being encour.ged to develop. morbid obses,;on with Out mort .lit y. We . re heing offered. profound w.y of truly coming to lile . nd living without feat. If we willingly ,acrifice the idea of ound ves a, • physical body, we will Ji>coVOT our true immortal identity. W. will know that death is impo"ible. We can never not be, , ince we are Being it""lf. By dying ... . "'f"lrato ,elf now, we put an end to death forever. V.lentinus teaches: 'Prom th e begin ning we . re immort.l children 01 etem.1 life. We eh"",e to die so t h.t we can .nnihilate de.th completely.' '''

Becoming the Witness When we conI"", wh.t we au wit h wha t we ~pPl'ar to he, we cre"e the f.l", ..If, t he image or eidolon . In th e pneumatic initiation, initi. tes di'identify with t he eidolon by cuhinting t he " . te 01 contemplation in which they discriminate th em",I....s the experiencer from everyth ing they are experiencing, fe.u. ' crucifixion symbolize> thi' proce" of discriminating Consciousness .nd psyche, wh ich h.ve become so Ji .. strowly con lu""". A. Ba,ilid • • teacbes; 'Je. u.' suffering come .bout lor no other purpose but to "'f"lrate what had been mingled· .. ·

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The =pdot philip toll. us: ' It wa. on th o cro" that losu. w .. divided " ~ I"'us re' Ull""ts a. th e Chri", t he Coruci<>u.no", of God, when he divide. h i...""nce from hi. appearance and know. h imself to be Coruciou.ne .. witne .. ing p.yche, not tho eidolon. Paul explains: 'The Logru 01 God i. living and activo and .harp<r th an any t wo-edg<d .word, and cuts .., d""1'ly it divide. p.yche from Con>ciou.ne .. " ~ In the .Ute of contem plation t he idea of being a "'pawe .eli i. complet e_ ly ahanoone d. The person we took our .. lv .. to be i. "",n .. a part 01 the "",a m 01 experience being witne"ed by impersonal Conociou.ne" . In th i. stat o, we are no lon&or .ub;'ct t o .uffering and dea th, for we know th at only the body em , u Uer a nd die, and the body i. only a tempc>Tary apP'-'aranco in tho p'-'TT1lanence 01 Cono.cioume ... The Acts of fohn e.pbin. that a lthough )em •• uflerod, yet he .uffered a. one who w • • 'a "Tanger to this suffering'. je. u, explains, '] di" ingui.h the man from m y S<lf." ~ Ho doe. n ot iden tify with t he <idoloo and, t hero_ lore, although he appealS to suflor, he doe. not . He tea ches: ' See t hrough .uffering and you wilf h avo non_.uffering' '' ' For in iti at .. who know t heir true iden tity a. Consciousne .., the horrors of ow- waking world are no more t h an a dream, wh ich th"", bound to tho wheel of .ufierin& mi".ke lOT ",.Iity. Th~ =p.,) of Truth expl ains:

'People are ignorant of th o Fat her, who t hey <annot ""e . Thi. h • • in'pired fear an d ronm.ion , loaving them uncenain and he. itant , tom to . hred, by divi.ion . Thoy are caught in many vain ilfu.ion . a nd empty fictions, which t ormo nt them fike sleepero prey to n ight_ maro • . They floe they know not wh ere. Or remain at t he .. me .pot when trying to go forward, ch .. ing after who know. what. They >Te giving or ",ceiving blow, in baul<. Or I.lling from. great height. Or flying through t he . ir wit hout wing •. On o minute it i. a. il thoy are mo<ti ng their death at the h and. of ",me invi. ible murueror, wit hout anyone cha.ing them. The next it "",m . .. if t hoy wero murdering th oir neighbour a nd t heir hand. are full 01 blood . Whon they wake up th ey""" that all those dream. were not hing. Thi . i, t he way it i. with those who, as if waking from ']""p, ha .. cast ignorance .. ide. Thoy no longe.- "'" the co.mo> • • ",a i, hut like a dream at night . Thoy val"" Gn",i. 01 the Fat her .. if it were the down. Whilst t hey are ignorant, <veryono acts .. il they woro .. leeI'. Corning to GnO>.i. i. like waking up " ~

'"

I El U ! A." O T H ! l OIT GOO D '"

We are pre",ntly lih sleep<,. <.aught up in a horrific nightmare t h .. dis· app<an when we awahlre.urn'Ct through the realization of Gn""i •. By ",a lizing trut lile i. a d",a m in Consciousne .. , we ce ... identilying wit h th e eidolon, our d",a m p<,sona. We then lind ou""lve. to bE Conscious ness witnes.ing t he ;oys and horto" 01 li/e, k l>Owing that t hey ore I>Ot happ<ning to what we aI<, but only to wrut we appeDl to be. Plot inus quest ions iust how lar t his ability to be the di""ng.>ged witne.. of lile can g<>. Talking 01 t he en light ened master who ru. a ttaine d G n",is and, therelore, discovered the ","utee of all ruppine", he w,it es:

'II a penon who ha. attained happin." moo" some t wn of fortune th .. he would not have cho>en, t he,e is not the slight est lessening of his happiness. But SUPJ'O'< h e him""lf we", to bE offete<! os a .. crifi_ cial vi c tim; "~ The I.. us myth explore. exact ly t hi. scenario. How would an enl;";ht oned bEing react to bEing tortured and executed; Would they " ill maintain their inn er p<ace in t he face of the wo"t imaginable circumstance. ; The Ch ristian amwe, i. t he con/r()flting image 0/ th e 'laughing Ie.us' who w .. ch. . .ll of life'. u nfolding drama., .afe in the knowledge t hat the whole t hing i. a pa .. ing d,eam a nd th at h e is the Netrull drea me,. When we know ou""lve. to bE Consciou.ne .. , we know we are the Nernal still centre around wh ich moves th e cosmos of unceasing change. In l'i. tis Sophia t he .nlightom-d initiate decla",,, 'Even if the ph y.ical world moves, I . hall not move . Even if it is J,,"toyed, I .ha ll not be destroyed. For the light i. m e and J a m t he light, " ~

When we know our",lves to bE Consciou.n ... we are no longer an object in th e world, we a ", the light which ilium in .... creation . The Go,pel of Philip promi""" 'Th"", who r«eive the light con not bE seen I>Or seized . No one will be able to p<,s<cut e them, even il they live in thi . WO.Ild . "~ Simon Ma!;U" likewi.e, toach eo: ' Som«mo who know. t he Groat Power bEcomes invi.ible:'~ This i. n ot 0 prom i.., 01 bEing .ble to p<rform >orne sup<m .. ur.l magica l feat . It i. a "".ment of the Gno.i • .

T H' AI[ ' N T Fl O" TH ' CAV.

",

Conquering the Cosmos Altor t he cfUcili I ion, when Mary Magd.lene go<' t o the ca .. tomb 01 k,m, . ho lind. it ompty. Je.u. h ....ca""d tho ca ve 01 th o cosmos, The Tredti,e on tbe Resurrection teachos: 'rhe Saviour ,wallowed deot h . Vou must be ""reeptiv., for by this I moan th .. ho laid .. ide t he eorrupti blo c",mos. He exchanged it fur tho incorruptible etomal realm . He rai.ed himself up, having . wal_ lowed the vi.iblo by meam 01 th o invi.ibl., and gavo m t he wa y to our immortality. Thi. i. why Paul ""id wo ha,'e .uflered wit h him , and arisen wit h h im, and a",ended wit h him: '" lesus ha. ', wallowed tho vi.iblo cosmos' by rea lizing him .. 11 to be 'in vi. _ ible ' Comciousne .., within which the eosmOll ha. ito existonce . If, as Paul urgo. , we can understand the mystical meaning 01 t his allegory and imi_ tate C h rist , thon we will also diK ovor we are immortal. According to Valentinu.: 'When we dostrOji t he eo.mOll and we ourselve. are not destroyod, th on wo know we .... lonk over the whole 01 creation and over all dec a y," ~

If we "'" tho illusory nature 01 what we think oIa. 'object ive rea lity', we will ' destroy tho c",mos', Vot we willfinJ t hat we are not destroyed, The ""rson we took o""",lvo. to be may now ap""ar to be only a cha .. cter in a Jream, yet our ",nse 01 /ning will remain real and indestructiblo, We will know ou ....lve. to exist eternally, unborn anJ undying. The Gospd of Pbilip "p",.... the"" tea ching. by reve"ing the image 01 lesu. being crucifieJ, prod.. iming: 'fe.u. crucified t he eo.moo,"w Paul a l", talb 01 't he cros. 01 t he Lon! Jesu. Christ by which tho COSInOO has been crucified', '" To free cu"elve. !rom imprisonment within t he cave 01 th e cosm"" we mu", lollow le.us' nample and 'crucily the c,,"mos' , Thi . represents Ireeing ourselves from the idea 01 the ecomo. a. an objective .. ality and understanding it to be an ever_changing dream wit hin t he oon_ stancy 01 Conruousn . ... The Tuati," on the R<>mrectjon announces, 'rhe eosm"" i. an illu_ ,ion' Tho re.urrection i. the revelation 01 what is:'" We th ink 01 ou,_ ",lvo • •• pa .. ing t hrough the cosmo., which i. the ""rmanen t reality. But when we resurrect/ awaken, we diocover that we are the "",manent reality

,"

I"U' A." O TH! l OIT GOOD'"

of Con>eiou.ne .., through which t he c",mes p..... . We do not .xi" wit hin the co,mo>. The co,mo> exi" . with in us. We are Consciou sness conscious 0/ t he cosmos . When we re. lioe this we can decl"e tri_ um phantly, .. lesu. ~, in The Grupd of fohn ; 'fhe vict ory i. mine . I h ..e conquered the cosmos' " In the jesus story th is victory is "'pre""ntc.J by the tearing of the veil of the Tem ple in kru .. lem at t he momen t of josu .' d.ath .'" Th e Temple veil was an SO_loot high B.abylonian tap<.try "'present ing t he co.mo>. The jewi. h h istorian josephus t.lI. u. it was 'a panorama 01 the en ti", h... cns' .... P.g.m also imagim.J the he"."" . . . veil or tap<"ry,'» In P.gan m yth t he Godde .. P.nephone wove the heavens as • tap<stry. Porphyry t ell. u o; 'TIle he ..em .re c. llod by th e ancien ts a veil' - The Ch ristian text On lhe Origin of 'he World teaches; ' Sophia i. like . veil which divide. h um anity from the th ing> .bove."" The Goddess at the entrance of t he c..o in the ogdOdd, rep",,,,ntod by the "arry h e..en., i. t he bou ndary betw""n humanity and t he My"ery of God'Y Ow- individual consciou.n..... .. e ",pre.. ntc.J by t he "ars. Hut thi. i. not our u ltimat e ident it y. Stars are p<rforation. in th e blackness through which . hin e. th e light which Ii"" beyond t he veil, iu" a, eye • ..-. window. t hrough wh ich we c.n g!imp.., th e Consciou ."... 0/ God wh ich lies beyond the body. All "a ... hin e beca use of tbe one light. All individ_ u.l con", iou.ne""s .re the fla ring forth of t he dozzling darkness .'M ).. u , ".m t he story as. star fallen in to t he Godde,, ' cave of incarna_ tion . In his death, ",.urrt'Ct ion and ascen. ion, h e pas .., through t he star_ gat e of hi. individual consciou sness to the 'Trea,ury of Light ' beyond. Th. Temple veil is ripp<d in two •• he conqu ers the cosm"" a nd frees him self from the u nderworld ca ve . He tears apart the veil 0/ ignorance and ill u. ion to reveal t he My"ery of God, our u ltimate ,hofOd ide ntity. To fulfil t he Gnostic iniunction ' Know your Sell', we m ust im itate Jesu. and die t o t he in. ignifica nt .mallne.. of our p<tty egn and resUITt'Ct into the infi nite grandeur 0/ our d"ep<" Self, which i. t ho Self of AIL

Waking the Dead The promise of Christianity i. t ha t, like )e,u ., we can.1I r<'!lJTect from the dead . Lit.,-ali" Christiano camo to interpret t he resurrection •• an historical event thot would happen at the end of time, wh en all beli.."rs would ri.., bodily from t heir graves, '~ lIut th is r .. her macabre vision w. s

T H' AlCINT FlO" T" ' UVI

'"

not t hat of t he Ch rut ian Gnostics. Writing deri. i>ely of the Gn""tic understonding of the re. ur",ction, t he Literoli" TertuJlia n tell. u", 'Thoy in terpret tho corning forth from t he gra .. . , .",aping the cosmos, because t he cosm"" i. t he dwelling place of the dead. That is, of those without Gno.i, of God. It i. e>en interpreted .. tho escape from tho body i"olf, I><"amo t he body, like t he gr,,'e, keep. th e psycho , hut up in tho death of t his worldly life." " For t he original Christiano, t he re,urrection i. a myt hical not a litoral ..-ent, which represent! • • pirit ual rather than . phy. icol tromformation . The N ..... no school 01 Chri"ian Gnootici.m taught: 'Tho doad .h.ll leap forth from their graves, meani"8 lrom t heir earth ly bodio., regeoeratod ' pirit uaJly, not physica lly. Thi. i. the res_ urrfftioo thot take. place through tho gate, of Hoavon. All th",e who do not 1'"" t hrough rom.in de.d." ~ The Lito"li" . ta ught t hat t hose who understand tho message of J",us will one day re. um"t in t heir phy.ical bodie • . The original Ch ristian. taught the completo opJ>Mite. It i. preci,ely th""" wh o do not undowand tho Chri"ian mo ... ge who will ",tum to a physical body. Tho re.um 'Ct ion i, .piritual awakening It i, t oo.e who do not awaken in this life who will not pass 'through the gato, 01 Heaven' and so ',emain dead' by roincamat_ ing hero in t he unde,world. The ro. urr«tion i, not a fu t uro e,'ent . It i. t he awarene .. 01 our t ruo iden tity as Consciomne .. . Thi , can only happen 'ight here and now. Tho fu ture and past are imagining> in Consciou.no .... The now i, the p1<,ence of Conscio usness. Wo can on ly be aware of Consciou,no ... in the present moment . Th, T1<ati" on rhe R""UFreclion explains,

The re. u"ect ion i. t he transformation of thing., and a ,romit ion into newoe .., Flee from the divi.ion • .od tho fe tters, and a lready you h ave the re.um'Ction" U

If we .hondon the idea that we are a "par.,e per""n , we will find wo are already re.um'Ct ed. We will l><'Come what we are, and what we have alw.)', I><..,n, The Tr~cltjs< on the Resuruclion urge. u s; 'Realize t hat you are reourrected alre.dy. Are you _ tho real you _ ",me,hing that can dec.y' Why Jon~ you examine yourself anJ seo th at you ho>e ri,en" '~

,,'

I" U ' A." O TH! l OIT GOOD'"

SUMMARY -0- The Je.u. story is designed to ,pe.k in diUt'rent waY' to psychic and

pneumatic initiate • . fOT psychic in itial,"" it tell. t he >tory oi Je.u. tneir ",viour, For pneum"lic initiate., the >tory i. a n a lle80ry in which I""•• i. an Everyman eha.. cter who repre""nts each init iat e on their journ ey o! .wakening/re.urrect ion. -0- The fu ndamen tal >trueture o! th e myth i. compri>ed o! Je.us'

1>..pti.m, death and re,urre<tion , representing t he P'Ychic init iat ion, the pneumatic init iation .nd the realizat ion of Gn osi., -0- The myth i. an accoun t

of 't he ascent !rom the cave' o! th e COSInO>.

At th e being o! the ta!e Jem. i. incam.ated into t he cave by the Godde .. lu stico, repre""nttoJ by the Virgin 1'11.. ry. At th e end oi t he tale jo.u ,' resurrects fro m h i, cavo tomh and ascend. to Hoaven, treeing him ..1f from t he cave of the c",m.,. . Ch riotian Literali", 1>.. .. managed to maintain their ludicrous view o! the jesu, "OT)' a, . biography o! th e h istorie.l Son of God hy reading it in isolat ion from th o tost of Chri>tian m),thology. To t ruly u nderstand th o Je.u. story in t ho way th o origin.al Christian. intended, w. must "'0 it a. t he culm ination of the "Pic C h ri"im myth cycle, wh ich take. u . on • journe)' from th o beginning of the beginning to the end oi time.

T H' AlCINT FlO" TH ' UVI

'"

chapter seven

CONSC IO US NE SS C ON C EI V ES

the Cosmos 'E .... "hinS m.nif.... from ,,.,, .""D"i..... C... ><io~.D .... nd

'bo"5h'. M.l•

• nd l,moJ, . ID " .. n« ,hey"" 0.... 1111,. " POl"'" " .. , .pp'.... ' ...·0: Simon M'Su,'

Tho ehri"i. n myth cycle is • my,hologic.l explana'ion of whore we come from .nd where we",e going' It begins with ' h o my,h 01 origination and end. wi,h ' he my, h 01 'ho return . There ",e m.ny different "mons of tho Christian myt h cycle, with no hxeJ .yotem.' Rathor, th. origin.l ehri"i.n. wore eng.>g<J in . n ongoing expfOT.tion 01 my"ical mo"_ phy.ic. which encou,"god a nd incorpo""oJ imaginative new idE .. ' To undE .. tand the ehri"i.n myth cycle we need to /i"t undOT>tand the phifo.ophy which infurm. it. Thi. ""ek. to explain the gre,,«t my"eri • • of .U, the ",i.ing of somot hing from nothing, t h. n at ure of God, the cr ... ion of the eo.mo> and its purpose. A. my"ic. t hroughout the .ges ""ify, it is "",oricu.fy difficult to communic.. e a nd comprehend t he... ,ubtle .nd .bm,ct ide .. . An.fogie. nevor quit. work and frequently con_ flict.llu t don't be put 011. We a,.., thinking .. tho edge, where the . horefine of .e,,,,,, moe" the wild ocean of MY" <>Jf.

THE MYSTERY MADE MANIFEST P'gan and Christi.n myths of origin.tion imagine God as • Big Mind which th inks, or imagines, or . niculates, or dreams the cosmo> into exist""ce, ' The Chri.. i.n teacher Ptolemy describe. the fir>t eve nt in t he originat ion of t he eo.m", •• the '" illne,,' of the 'Primal Farent', wh ich Tho Soc,,! Hoo~ of lohn d.><ribes as ' pure, immea.urable Conociousnes.': stirring to i"ue. ' thought' .' Con>ciou. neM i. the fu n damen tal concept .. t he heart of Gn""tic meuphysi c. bec. u.e it i. the prerequis ite for ex istence, We can undOT_ stand this from our own direct eXl"'rience, bec. use were we not conscioLl5, not hing would niSI for U' , nor would we exist for """"lve. , Yet the ultimate source of all cmnot be Consciousne .., . ince before it t hin ks t he firs t thought Consciou.neS5 m",t be con><iou. of nothing md therefore un oonociouo , Flotin us explain.: 'Con.ciou .n,,,. is .lway. in"'parable lrom th .. wh ich it is conscious of, Elimin ate the object of Consciousne .. and Com,ciousne .. disap-

p"'"

with it, So what we are seeking c.nnot be Consciousne .. , but must be s.omething that ro;ects the duality inh erent in Con!oCiou. ne ... That which is prior to du alit)' must be s.omothing on the lurther side 01 COn>Ciou.ne ... • [J Con><iousne .. ari ... wit h its object, it can"'" be the ultimate sourc e.

Plot inu . a.ks: ' Who h •• begotten .uch. child a. "Consciomne .... ! ~ There is no .nswe, to th is que"ion, The ultimate source of a ll i. the Absolute My".ry_ Bec. use it come, before Conscio u.ne.. , it is nor ",me_ thing we can be comciou. 01. It is, th erdore, utterly unknowable, The Cno .. i« are unsure wheth er it i. even wise to use t he wo,d 'God' a•• n.m e fur the M)'stery_ Th, Secret Hook of 'ohn explaim; 'It i. not right to think of it •• divine or something like that, for it is ,urerior to God ' ~ Diony.iu. writ es:

'If we want to truly unde"tand God we have to go beyond.n names and att ributes_ He i. both God and not _God' " Diony.ius . ttempts to gest ure towards t he inofbhle Mystery with ulti _ mately unintelligible phrase•• uch as 'COn><iousne .. beyond consciousne .. ' and 'the dazzling darkne .. '." Florin u. cautions that we .hould . dd

CON'C IOU'NIIS CO._CI I ),IS T H! COSMOS

."

' • • it wore' to ovory dellCription wo attempt 01 t he Mv"ery_ " 'Strictly .peaking we .hould not e,-<n oay that it ""i,b, '" he explain • . What Hi", on ly dOE. so within Consciousne .., so t hot which i. before Coruciou. ne .. i. what I>lot inuo call. ' the My"ery beyond being'." ik'Cau.e the My"ery H i", belore the duality of knower and known tho a ncien ts call it t he One . The Ig)lptiam talk 01 ' the undillorent iated One', " Their spiritual hei ", the original Christians, talk in The TriP<Jrtite Tractate 01 ' the inconceivable, in dfable, incompreh en. ible, unchangin~ One'," Plot in", explains: 'The One i. neither some th ing, nor • ~ualit v, nor a ~uant ity_ N eit her Con",iouSfle" nor p.yche_ It ;, not moving or standing "ill. It ;, not in place or time ' · Vet even to think of th e My"ery .. the One i. misleading. for it i • • 1.., the Not hing_ It i. imro"ible to co ncept ualize it. Ila.ilide. teache . that we .hould not even call it 't he M y"<ry', since ' thi.;, to make an • ••,,,tion ' .bout what i. 'b")'Qnd every description '_" Uoing language «min iscen t of the Hindu Up"ni,n"d" on which he wrote a tractato, he talks .imply 01 'THAT beyond being' ,I'lotinus .. h , ' What" thi. principle best ddined as " inddinable''?''' He instructo us that to answer th is que"ion we m ust negate every oon_ cept we ma y form of it and th en aJ.o negate th e negation 'U A. Diony.iuo explaim, 'It i. beyond overy limitation and . 00 beyond every deniaL'll Attempting to describe t his inde.cribable Mystery which i. land i.n't!) before the beginn ing, Ila.ilid.. write.: 'Nothing exi"eJ . N ot even not hing, The truth, nalod of opinion and conceptualization, is that t here w •• not even t he One . And when I .. y " there w •• ", I don't me.n t hat anything was, When I u "" the expre"ion "There wa • • bsolut ely nothing" I am iust giviIl8 ",me 50" of indication of wh at I . m t rying to talk .bou t . Nothing w ... Neither :wmot hiIl8 nor ab",nce of oomothiIl8_ Not t he One_ Not tho imposoibility of complexity. Not the imperceptible OT the inconceiv_ . ble, Neither m.n nor angel nor God, In .hort there was not anything for which human being. hove over fou nd 1 nam e ' ~

Doe. th at me .. with your h ead or what n Do you get th e non_idea with which the Gnootic . are trying to explode us out of our conceptual prillOn1

."

I El U ! A." O T H ! l OIT GOO D '"

Well, in Gnostic mythology, the proc . .. of c", .. ioo begin, whon this G,oat M y' '''»' de.i,e, _ • • it wore _ ..,U_knowledgt·.

God and Goddess Tho N.ic nnntive which underlie> the myth of or;";ination begins like this. The Mystorv i, t he dazzling darl",e .. of Cooociou.no .., eonsciou. of nothing. To become consciou s of it",lf it make. i".lf , imu ltanoou, ly a .ub",ct and an ob",ct. B A, Simon Magus e xplain" the Mystery ' bt'< am. manifest to itsd l lrom it,dl and so I"",.J into a st .. o of duality'.~ The unknowable k now, its.lf by manif.sting a. tho know .. and tho knOl"'. Tho looker and th e looked at . Witn ... and .xp<rience. Consciou.ness and psyche . Spirit a nd souL Those aro different way' of describing what t he original Christians can 'the primal 'y'Vgy'." The word "y~ygy' mea", 'yokt.J togot he,'. A 'Y'Yg)I i, on. th ing in two "at." a pair of concepts which ari.., .imu ltaneously. Tho primal 'Y:ZYgjI i. t he archetyp< of a U .ubsequent dwlitie, of compl._ mon tary yet irroconcilable opl""it e,"

P>yrh<fSou1

The ancients repre""nteJ th is lundamontal duality mythologica Uy a, Cod and Godde ... When the My"ory looks at i"elf, God look. at Godde". Z=trianos can. t he Chrioti. n Godd ... Sophia ' the intro.p<ction of Cod'. ~ According to The Sophia of Solomon, Sophia i, a 'reflection ' of God, an 'image' of Cod, a 'mirror of God', .ctive power'. D Sh e i, God', p.ycbe. She i. t he app<arance of h i, •• ..,nce.

-----;Goddt.. CON'C IO U'N IIS CO._CI I YIS TH! COSMOS

'"

The My"ery and th e primal ,y'ygy God-Goddes. form a m)·thic trinity_ The idea of the My" 'ry in three a.pec" goes b..ck to ancient Egypt" Plotinm know. it .. 'Plato', Trin it y ',~ which is the One, Comeiousn . .. and p'yche_ M Chri"ians often anthropomorphize the My""y .. the 'Fath .. ' and Con>ciousne .. ., t he ' Son', c",ating the 'Holy Trinity' of Fath.,,-, Son and Sophia_ Valentinus was t h e author 01. now lost t"'ati", ca lled On Ine Tn", N"lur< s in which h. was said to have been the fi", Chri"ian to develop> theology b.. .. d on the t rinit y 01 Father, Son and Holy Spirit, in which the Holy Spirit represents t he Godd.", " FoU.«

SOphufHoIy Spirit

The Ch ri.tian tend.ncy to give .h. My"ery a gender can be conlusing. beca u.. the My"<ry i•• pecifically beyond , II such dualiti.. ,~ However, Chri"ians emph .. ize t hat ' the Fath .. ' i. not really ma le.- Marcu. describes the My"ery .. 'the Fath .. who i. inconceivable and beyond being. neither mal. nor femal.' ," Simon Magu . 'I"',h of a bisexual Onene .. 'generating its.,]l, making i".lf grow, ..."king it""lf, finding itself, being mother of it .. lf, lath .. 01 itself, si" .. 01 itself, 'rouse 01 itself, daughter of itodl, son 01 itself', M In Trimorpnic l'rotennoiQ, a Chri"ian text , > divine voice announces; 'I am androgynou • . J am both Moth., and Father, sinco J copulate with mysell.' "

The One and the Many In Simon M.gus" yeniun 01 the myth 01 origination, the ineffable Silent Pow .. IMysterylemanates the Great rower IGodI and the Great Thought IGodd ... I. Simon t eache"

'There are t wo emanations, without beginning and end, which .pring lrom the one root , which i. the invisible, inapprehensible Silent Power. One of these 'Pl""" from above and is ma le in nature_ It i. th e Groat Power _ t he univ ..... l Consciou.""" which ord." all thinll'_ The other 'Pl""" lrom below and is I.male in nature, It i. the G", .. Thought which produces all things' ·

'"

I"U' A," O TH ! l OIT GOOD'"

The Gn""tic. teach t hat; 'In t he be~inning everythin~ n i"ed uncon ¡ ,ciously withi n the One ~' then 'Con>eiou,ne", stirred and ordered them'" In an attempt to picture its unimagimbly my"eriom e"ence, Consciou. ne .. IGreat Powe,l imagin e, itself .. an infinitely complex con_ ceptual matIix IGreat Thought], which ,hare' t he ineU.ble poten tial of the ' undifferentiated One' IMyste,yl, into the 'ppe.,.nce of a 'cosmos', which me.n, 'beautifu l OIder' .~ The e""ntial Onene .. manife", it ""lf a, the apparent multiplicity of t he unive"".~

Goo

Go<id ... ,

b""nce of t he Myste,y Mind Potential Ineffable Conscio usness Oneness

Appe.,.nce of t he My"ery Thought M.nife" .. ion Psycho_physica l cosmos Multiplicity

PaJO(I(uic..tly, when the dazoling da,kn." of t he My"ery ati"" .. t he primal . yoygy Conociousne'>--J"yche it , imultaneously rea lize, Gnosi. and fall. into a ,We of ignorance. A, Consciou,n e," it know. its Sell, but as psyche it identifies with its many self.image • . When Consciou,ne.. ob;e<tifios itself .. p,yche, it neco ... rily perceive. only its idea , of iudl. It i, impos>ible for ineU.ble Conocioosnoss to picture its e"ential nature. It ca n only ever se. wh at it im.,.;ine, itodf to be. By manife"ing it ",lf, it obscure, ito true n atu,e, which i, t he Absolut e Mystery. It can't obiectify iu df .. it i" bt'Caus< it i. pUJ'E .uh;e<tivity. P,yche i. subjectivit y that mi",ko, itself fUI an object. It is mind t hat th inks it'. a th ing. Usill,'; Simon Ma!;ll" an.logy of t he cirde of self which we explored previously, we can im.,.;ine the Mystery a , emptine .. within wh ich Consciou.ne", OJi"" a. a contIo. The one con t", of Con,ciousnes, emanate, t he circle of psych e, which manifest. as the imme .. ~r.ble .. tioty of the c",mos, repr"",nted by the infinite number of poin" on t he circumference . When in effable Consciousness at th e contIe witne .. e, its m u ltitude of form., it fall, int o identification with each image Of eidolon. Thus t ho one contIe apre'IS to it",,]f as many II<pa'ate individual, at t he circ umference . Con>ciou.neM d",am. t he dream of t he co.mo> and iden_ tifie, wit h all of the different chaJa'te" within the dream.

CON'C IO U'NIIS CO._Cl i VI' TH! COSMO'

",

C<Dtr." 0". COD",i .. ,.,. ..

Rodii: M•• y p>yeb .. within the 0.,. yDiI·.....1 poyeb. Cit<1lmf<rt""t: .111"y ph !";". l bodi.. ~ · ithi. tl>< .,.,. pbfoial body of the , ,,,moo

Tho Godde" i. unive, .. l I"ye he which ' PI" "" to be many individu.l I"yche •. She i, tho Oneno" ' pl"', ring to be m ultiplicity. Wo can und",_ ".nd t ho", t<.ching' by im.gining the Mystory as . bthomlo .. oc<.n 01 pot onti.lity. In • "ato of "illne .. t h e o<o.n i, ono " ''''pare nt , undiffe, _ ent iated wholo. Thi. is "'luiv.lont to the stillne .. of deep sleep, in whieh Consciousno .. h.. no object .nd i. therdor< uncon sciou s. When Con:!C iou,nes. "irs, t he ,urf"e undulato • . There is 'movoment on tho face of tho deep'. Thi•• gitation 01 t he .u,bce ' epre..,nts p.yche. l>lotinus expl.ins: 'Con>cious"" .. is con tinually itself. Wi th movement wit hin it we .re in the realm 01 I"yche'~ In Th, Gospel of Thomas Jesu. c.ll. tho primalsrzygy '''illn o" and movemont'.~ Consciou.ne.. i. either still OJ in movoment. P.y, he Icon:!Ciomne" .in_movemontl con, in t um, be understood in two way., oither as th o moving surlace of one ... or as . n infinitive nu mbe, 01 individu.l w.v"'. T h. ono moving . u rf.ce 01 tho wate,- repre",n" uni ..",,1 psyche. Individual I"yeho. aro the individ_ ual w.ve •. We . re unique mo,'emonlS on th o ,hared "ill dept h. 01 Con:!CiouSIle".

THE EVOLVING COSMOS To know it ..,lf the My,,<ry .ri", • • • th o primal syzygy _ subject and obje"

I"YI A," O TH! I OIT GOOD'"

_ wh ich ",.ult. in p>rt ial Gn ",i. and partial ignorance. A •• ubiec tive CoO!.e iou.ne" it know. in Self, but '" p.yehe it m i> .. ke. in ",If for its mon y obiect i>e self.imog< • ." A. < cont in uation of the in itiol im pulse towaru • ..,lI_knowl,.Jge, t hot part of Con><iou.ne .. which h • • become identified with each p.yche.body i. in th o proce .. of completing t he journoy of Gno.i. by prog""oivoly awakening to its tru ~ n at ulo. We c. n underotand th is fun damontal duabt y by ..,.,ing ho,.,. it rrumif",," in .. ch of us. We <PI"'' ' to be . n evolving psycho_body on a jow ney of <wakening, but our e"",ntiol na turo i. indfablo C on><iousno ... Knowing OUI e""ntul n ature i, t he I.oli:z.at i,m of Gn"';. , becouse a. Conseiousne .. wo . l",.cly exist pennanently in t he stat. of Gn"'; •. Wbi!.t we id<ntily with t he psycho_body, OOWOVeT, we experience only rolativ~ st .... of ij;no .. nce. Plato de",ribe, tbe.., t wo state. o. 'being' and ' becomi ng '. ~ Con ",i""sne .. i. Ming. We experience this o. t he sen .. of I AM. It i. unch.nging. qualityle .. presence. It i. what we a,~. Psycbe , on the ot her hand, i. wha t w~ experienco . It i, on unfulding . """" ..ion of changing oppearanco• . It i, impenn.onence . It i. perpet ually in tho proco .. of b«on~'ng IIOmething else. Tho Myst<f), a, Conociou",e .. i> being what it i • . Con.cio",mo.. wit · ne..." it self •• a psyche_body in tho proc~ .. of buoming aware of what it i •. We are being witnossing becoming. An otb or namo for tho 'ht=ming' i. ' ti me '.w I'ag,m and Christian Gnostic> coli timo '. mo>ing im. ge of ~t ornity'.~ T ime i, t ho Myst ery striving t o ima.-;ine 0 periec t .elf.image . Tim o i, tho jou rney from ignor. nce to GIK'.i, . Tim o i. imp<'rfoct ion longing t o be tho Good and progressively im proving. T ime i. t he relativ~ ",ac hing toward. t he Ab""lute." T im o i, tho gndua l reconciliotion of tho t wo pole, "j the primal .yoygy. T im o i. the o"",lving c",mos, which i> 'ov~r labouring to bring abou t t ho ideal, plon ning to load . ll to a n u nondin g st .. e of oxcdlonc e', • • I>lot inu . puts it ." [n not ulo tb i. m.nifost. a. t ho evolution of evo, more IIOphistic .. ed phy. ica[ bodi .. to expre .. the pot entiality of Conociou.ne ... [n human societ y tb i. i, oxpre.",d in t he utopion d, e.m of cloating Hooven on Eart h. In o.cb individual it i. ~x p, o.....J by t he impulse toward, t ho Good which m anifem a. tb o de.i", to become a kinder, wi..." pef>On. As l!aoilide. t.. che" 'All t hi ngo h.sten from wor .. to bctter.'~ Mythologically, God , oprosen " ot emol being and Godde .. represents tempora l becom ing. God It'presen t> tho o,,,,nee of t he Mystery wh ich consciously know. ito nature. Godde .. rop",sents t he . ppe ... nc~ of t he

CON'C IO U'N III CO._CI I VIS TH! COSMOS

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My"ery _ the 'i""'8e of GOO' _ which is continually I><ing ""rfected, She i. the c",m"" on a journey of awakening in which we are all participant>, Sh e i. the great d",am o! lile within wh ich our separate sell h .. a walk-on part. Yet althoU8h we.....,m t o I>< only a lIe<ting ap"""ance, our common e ... nco is the divine dreamer. We are co_creating th is shared dream, which ",fl,,<ts our wisdom anJ fuolish ne" b.ck to us to help us w.ke up .

.... peC1> 01 the Prim.l Syzygy Consciousness B<ing Cnosi. Et ernal Perfection

I', ),che B<coming fou rney b orn ignoronce to Cnosi . Evolution over t ime

THE END IS THE BEGINNING According to I'lato, the ultimate . im o! the My"erie. w .. t o in51ruct ini_ ,iate. in th e ' way of retum ', ~ The myth 01 origination i. an expbnation o! how we got into our pre..,nt preJic.ment . nd . map t o guide u. on the ",twn journey h ome to our e,..,nco anJ sourc • . Thi. is be<ause 'The way down and the w.y up are the .. me', as the Christ ian master lJc»it heu. teaches, quoting. famous line fro m the r.gan .. go Heroc li t us, ~ Ph,."" •• uch .. 'w.y down and w.y up' are just metaphors, 01 course, Dillerent Cnostic masters tea ch "'ing dillerent metaphors, but they are . 11 b • • ically saying the .. me th ing, Some encourage u. to . scend to the heights of Ho.ven, Others exhort u. to descend into the .ilent depth •.~ To the modern mind, peTh .", the 1><" metaphor i. of going within oursel ••• . In Tn~ Gospd of I'hilip fe.u. ""II. the Fother 'th e One who is innermo>t 01.1l ', " Often m.ny metaphors are delil><rately used tog<th er t o a void the danger of Li,e,.li. m, The Pagan Cno>t ic l'orphyry t e.ches; ' Endeavour to . scond into you"elf.'~ In !'islis Sophi" Je.u., likewise, describe. the joUtn,')I . s 'upward .nd inwanls 'w t o the ' int erior of interiors' , M promi.ing to teach hi. disciple. 'about all th e t hing. 01 th e heights, from t he outer to th e inn.,- and !rom the inn er t o the outd." It Joesn', motter wh ether we think o! oursel, .. as going within, .",ending to He.ven or plumbing the depth •. What matters is a"Wllly

."

I " U ! A." O TH ! l OIT GOO D '"

making tho rot urn ;ownoy. How do we do t hi. ! We go N ck by rotra cing o ur " 0"" Wo un do t he proce" th rough which Con sciomne .. croat o, t he oo'mos and gets 10" in ide ntihcat ion wit h tho ' preara nee • . We are un awaro of our ineffa ble e..ence Ix"au . e we have oi>>cured it wit h limit ing idea , . We have c .... ted a conceptual pseudo_",ahty in wh ich we are prisoners. To set our..,lv .. fr oo we m u" stop N bitU<llly focming on our p.yche _ th e conceptu al mat rix _ and lx'COme consciou , of being Con",iou.ne ... By focming exclu. iyely on t he ",yche wo I""" ,II aware_ ne .. of our tme nat ure, OOo au.., our tme nat ure exi"s before ",yche, not wit hin ",yche. It i. not a concept . It i. Consciousne ... I>lot inu . write.: 'Th"", who take t he upwaru]'lth dive", them selves of all t h<']' have put on J u ring t heir dow nward journey, iu st a. those part ici]'lting in the Holy M y"eri .. undergo purific at ion" and take off t he g.umen" they b.Y< previou.ly worn, unt il t hey en t.,,- naked . We m mt then ]'I" on upward, re moving all t b.t i. ot h« t b.n God, un til in the soli_ tude of ou rselvo. we I>eholJ the "",re e of life, Consciou. ne .., lIeing. Whe n som <'<On o e xrerienco, t his yi.ion, t hey aro fillod with . n 0".,,-· whel ming Jove, • ]'I.. ionat . longing to Ji.solv. into com m union wit h THAT. What a wonder and deligh t !' ~ Every ch ild t b.t i. born i. God .. king. 'Who am E' a nd every lifetim e i •• un ique attempt at find ing an a n,wer, yet at our common centro we alre,dy are what we a ... . In t he stillne .. of our o''''ne< t h<re i. no comi ng or going. No incarnat ion. No evolution . N o realizat ion. On ly bli.sful Gnosi •. Th. Mystery knowing itself. Love ma king love with it self. lIeauty delight ing in its.lf. Trut h t rue to itself. lI<ing l>eing it",lf. The purpose 0/ t he sec ret toach ing> of th o origi nal Christiano i. to guide u. on our jow-noy of becom ing u nt il we roach th o de"i nation, wh ich i. consciously being; to hdp '" stop ide nt ifying wit h th e ",yche_body and become aware of our deeper naturo, " t he my"eriou. souree of alL ~ Thi. fulfil. the primal a. pirat ion which iru;pireJ Con sciomne .. to c",ate t he oo,mos. Whon we know we are t he Mystery, tho Mystery know. itself.

The Beginning is Now The Gnostic pat h of self.knowloJgo is a iourney N ck to t he Mystery that i, tho source of all, b ut t his i. about plumbing th e depth> of Consc ious-

CON'C IO U'NIII CO._Cl i VI' TH! COSMo'

".

ne"" not about goiIl,'; M ck in ti me . As Plotinus t.. ehes, ",-".u", 01 t heir norwi .. lorm, myth. neco, .. rily II<par",e in t ime thi ng. which belong toget her" Every ""I' in the unfuldiIl,'; sequence 01 even ts t hrough which the Gnostic. im.gine croat ion to occur i. h'ppening inst.ntaneomly in this moment. Comcio",n . .. i. continuously conceiving tho cosmos, So tho beginning i. not in t he dist.nt p.ot . Tho beginniIl,'; is now. And th o ~nd i. , Iso now, whonever we ro.ch b.ek to t h~ beginning _ beyond concopto to Comcioumos •. Alcmeon the Pyth.agore.n write.: 'Men die bec."", they unnot ioin the beginning .nd t he end.- In Th, Gospel of Thoma., whon le,m' di>< iple. ask him, 'Tell us how our ond will be: ho replie>: 'H.v~

you diocovorN the b.ginning. then, that you look lOT tho end' For where the b.ginning i., there will t he end b. . Blo>sed i. ho who toke. his pbce in th o beginning. lor he know. t he end .nd will not experience "">th .""' Whon we return our a warenes. lrom the appeor1nc<> to tho source, we know our unborn e"eneo. Wo witness the tompOTa,)" embodie d ",11 emeq;ing .nd pa.s.ing a way again, like • fI""ting tbought lrom the un_ fat hom.ble Mystery. We know w~ or~ not t he lim i,," thought, but the unknown t hinker. We ap""or a, the manil. .. . But we or< tho M y.. ory, We ..-. not my t hing we c m poss.ibly think ou"",lvo, to b., We are THAT In Th , Grupei Qf Thoma. I"u> procbimo: 'Blo.","<1 i. he who i. what he wa. belore he was c"'ated . ~'

SUMMARY +

In t he b.ginning. de. iring seU.knowl«lge, t he My .. ery lool. at it",,11 I.. it were' I, becoming both .ubie< t and ob;'ct, This du.lity which a ri.." from tho uncon:ociou, unity of the dazzliIl,'; darkn . .. i, the primal syzygy ; C on>< ioume", and paych •.

+

Tho My.. ery, Con", iou. neM .nd payche form. Holy Trin ity, "'pr._ sented mythologically by th e My",o')', God and Godde .., In the Chri .. ian tr.dition th i. become, Fat hor, C h rist and Sophi. , or Father, Son .nd Holy Spirit.

+

C on:oc iou,no .. conc~i,e. tho coDCeptu.1 m."ix 01 univer ..1 p.yche , c", .. ing ' 'b..u tiful or""r' or 'cosmos' from tho infinit. potentiality

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chapter eight

THE FATHER'S

Secret Plan 'Thi. i. tl>< Pot""'" .«n" JILIn, bi, ~';IJ .nd <It,;", d""min«l btf.rthand in Cbti". "'bi<b b< ..ill pu, ,oM .11«, ,,'M. ,h. ,iDl' h Th>1 the " 'holt «I.m"". oil in Ii...·•• and"" r.."b, be brousb' o";ty ,,'j'b Cbn.,: r,ul, LnUr t. tbo fpb";,uu·

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Any lingering romn.n .. of the , implistic Lite... l;" pict ure 01 Christi.nily are quickly dis""lIed by t he study 01 tho complete Chri>ti.n myth cycle. h show. Chri>tianity to he on enigmatic proouc, 01 t he ancient mind which i. both profound and gloriously .trange . We will look .. an abridged o.,,;on of the myth cycle taught by Ptolemy, > m .. from tho Va lentinun >ehooL' It ,eI ..", the myth of the hll .Dd redomption of tho GOOde .. Soph ia, but on • cosmic , .. hor than personal leveL Earlier we decoded the Sophia myth • • on allegory fOT tho fall into incom.. ,ion 01 our individual p.yche. "'olemy's myth of Sophia is .n allegorical exploration of t he f.ll into multiplicity and incarnation of the univer ... 1 psyche_

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THE CHRISTIAN MYTH CYCLE Ptolomy begins hi. myth with the Primal Parent emanat ing a .ucce.. ion 01 archetype. which fonn t he blueprint for all t hat will .ub.equently come in to exi"enc o. T he Ch ri"ia n. ca llod tho"" arch ot )'!"l " TUcturing princ iplo. deons, or 'otornah',' The Gn"'tics roa",moJ that Consciomne.. coneeivo. tho COIm", in the way that it doe. be.:."", that pattern i. already !..1<nt in Con«iousness' It i. already a 'COImos ' or 'bea utiful oruer' of non·manif." MOns or archotype. , Chri"ian . ca llod t he ineffable co.m", of a rchot)'pe' the pieron!" and the manifest p.ycho_phy.ic.al co.mos of appeara nces th o kenonl" ' AhhoU8h routinely ignored by ",hol..-. a. being utterly incompre_ hensiblo, when under,,<>OJ from the mystical perspect ive wo have J.e.,n oxploring in t his bool:, tho Chri>1ian .y"om of a~on. ca n be seen to be a profound attempt to artieu!" .. t he .. ehotypal mucture which underlies existence. We explore t he meaning a nd relatiomhil" of the "~m in Appendix I, 'Blueprint for Reality' . Here, howover, we will immediately engage wit h t he narrative 01 t he Chri"ian myth cycle, which i. a drama in t hree 10".

Act I: The Archetypal Drama In the beginning the Primal Parent emana tes t he Mom larchet ype. J wh ich make up t he plelOma I.. ehot ypal eosmosj, The Ii", a£on i. Con><iousne .. . It i. bli.,{ully a ware that i" e"",,nce i. tho M y"ery. It hal Gnosi • . All th o . u booque nt "~m, however, oro too distant from the Ptimall'oront to h.ve this immediatel:nowl odgo 01 their ","uree. They long to have Gno. i. of their o"",nce and origin, ' Conociowme .. wants t o .haro i" Gno. i. with t he other "eo", by explaining to them that t he Primal Parent i. without beginning and beyond understanding. but the Primal Parent "Of" it doing 110, A. a re. u lt, t he "eom ' collt'Ct ive de.ire IoJ G nosi. build. and build., un til it i. finall)' expressed by th o la" 01 the aeons, ca lled Sophia. Sophia trio. de.pera tdy to und.",a nd t he My".ry 01 the Primal Paren t, but site i. attempting t he imp"'.ible. By trying to conceive 01 t he inconcei .. ble, .be ereato. ignoranc e or error.' T heodotu. exp lains: 'The "eon which wi.hed t o I:now that which i. beyond knowledge brought into being ignorance,- According to The GosM I of Truth, by attempting to

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conceptu.lize the Mystory. which i. 'inconceivable. unconuimoJ and .uperior to all thought'. Sophia ineviubly irut oad concei~ .. ·error·. which 'like. den", fog mah. it impossible to ....., •. Mi"aking hor ide • • for ",.lity. Sophi. oc'Comes tr.pp<oJ in error Of ignor.nc~, a prisonor in a con_ ceptual world 01 hor own mal:ing. The Gasp.,! of Trulh comments: 'Without h.ving loamed to \:now the Truth she tool: up « . idence in tho im.gimoJ form, which w .. a mb.t itut o for Truth " Lost . nd bewildorcoJ, Sophi. experiences foar a nd other nogotivo emotions which 'oro a ll root od in hor lock of Gnosi.'" She p.. y. fOT help to tho Prim.l Parent. who re.pond. by dividing off from Sophi. h er 'thinking and c()ruequent emotion.' with a ba"ier call,oJ the Cro... " The Cro>s mark. the limit of the pleromo . Sophia'. ignora nce i, exiled from t he piuomo t o c« .. e the kenomo. th e c",m", of .ppearance• . " The Prim.l Parent then <m.nat", two now a,ons called Christ and Holy Spirit. Now th .. ignor.nce h.. been b.ni.hed from t he arch<typal cosmos. Christ imp.", Gn""i. t o Sophi. and all the other o~m 01 the p),mma. The Mons then ioyomly int egra te their different natures into t h e Chri", who bEcome. the embodiment of the wholeness of the pieroma, perfectod in the state of Gn",i •.

Act II: The Cosmic Drama Ptolemy pefWnifies Soph ia '. ignor.nce a. the fallen Godde .. figure Achamoth. Ejectod from the pieroma, she i. pictunoJ alone in the darkne" " f the kenoma, Ach.mot h "'p,"""n" Comciou>ne.. or "pirit",,1 e.. enc ~· th .. ha. identified with ' ppe.rance., To libErate this Conoc iou511e ... Christ set. in motion a ",>cue operation 01 truly cosmic proportions, Chri" ."etche. out . long the Cros. wh ich divid .. the pieroma . nd the ken"m~ and wa ke. the Io>t Ach.moth from her . piritu.l . l""p >0 thot ,he experience. me la noia and begim to sea rch lOT the light of the pi<roma, hor original home . Thon. as an e mbodiment 01 the aeon Log",. the archetypal organizing princ iple. Christ give. order to Achamoth'. chaot ic form le" ne" . Ho f.. h ion, her melonoi" into a nimote p.yche .nd her ignora nt pas.ions into inanima te matte., He then ove.-....". t he pmce .. whereby Achamoth cre",e. the Demiu.-ge. or ·«aft. m.n·. from I"yche and the Demiurge in tum use. p.yche . nd m.tter to cro. to tho I"ychophy.ical co.mo>. The universe i. thu •• manifestation of ignor.nce and

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on t he hum.n level the archetypal ule of the redemption of Sophi a_ Achamoth by t he Christ. According to Ptolemy, • • ",ed. of Con>eiou>ne.. planted in human bodies by Ach.moth, we come to Gn"'; , by being init i.. "" in to the 'Mysteries of the Mother', which are the Inner Mystories of Christi.nity. When we ",alioe Gn",is we will be reunited with our Mother Aohamoth in t he ogdood .. t he entrance of the <.ve of the c",mos, When all the ",ed. of tropp"d C01l<CIDUSDe" have realized G"",is a nd are gothered hack into the Mother, the cosmo. of app"a"nce, will be p"rfected. In the .. me way that the p"rfected pleroma h...lready been embodied by the Ch rnt ~ron, the p"riected app""'ooces will be embodied by the Holy Spirit a<on, The over_familiar name 'Holy Spirit' i. more intelligible if Ir.ml .. "" 'Purified ConociouSDe,,'. She ,epre.onts 'Consciousne..' or '. pirit' which wa. lost in ignor.nce but which has become 'purified' or 'made holy' by the proce .. of evolution .nd now recognize, in t rue nature. When Christ 0>< ......". the form .. ion of the c",mos of 'pP""anc"" be init iote. 1 proce.. of ",olution that will event ually transfonn Achamotb, the l<><t Goode", in to Holy Spirit or Purified Con><iou,ne .., th e archet )']>E of the ",deemed GOOde ... The a<om Christ and Holy Spirit are em.nated by the Prim.l p.,ent a. two polo. of one .)"Z}'gy, The Christ ",ChN)']>E is fulfilled before the cre._ tion of t ime, whon a ll the "~, of the ",chetypal c",m"" ",ali", Gno,i •. The Holy Spirit archet )']>E, however, must await the end of t ime before .he is fulfilled, when all of t he ,"ed, of Coruciou.ne .. Ir'pp"d in the c""mOll of 'PP""anoe. ",.lize Gno.i • . The dimox of the Christian myth cycle come. when both archot)']>E' a", fu lfilled. Holy Spirit will then commune with he, lover Chri>t in > mystical marriage, symbolizing t he M ystery in a complete ,We of Gn",i • . All that need. to h'pp"n before this grand finale c.n be oeleb.-.t eJ . nd the purpoo< of c",ation fulfilled i. for t he . piritual e.",nee. I",t in ignorance to awoken. When we oil woke up by >ch ie>ing individu.1 ",U_knowloJge, the My>tery will . chieve uni,« ...1 ..,U_x l>Owle<!ge. "

The Basic Narrative Ptolemy'. epic n.native encooes myt hologically t he philosophical idea. we explored in the I... chapter. The Prim.IParent "'p,ell<n" t he MyMef}'. Chri>t . nd Achamoth ,ep,esent t ho primal .yzygy _ Consciotl.ne.. and

",

I" U ! A." O TH! l OIT GOOD'"

F"yche . The oxpu!.ion o! Ach .mot h from t he pl<rom" ropresont> t he obi,,,t ihcot ion of Consciou.ne .. .. p.yche. Whon Ach.moth form. t he kenoma or appeOf. nce" t he Christ aeon, "'pro.. ntin~ Comciou.n . .., .ri ... . Thi. "'present> t he idoa t hat Consciou ,n... ari..,. from t he dnzling darkne .. of the Mystory only with tho objectification 01 F"yche which give, it .n obioc t t o he coru.ciou. o!. Ach.mot h "'presen ts t he M ystel)'" fu t i!o attempt to know its.!! objectivoly t hrough thought>_ Chri" rop",,,,nto Con sciornn ... which h.. Cno. i• . Ach.mot h "'presents t h., part of Consc ious"" .. lost in idontifi_ cat ion wit h appeOf.nc~' , Ach.mot h placing t ho trapp<->J . pirit ua! o,,,,nc • •• •ed. int o human bodio, represont> Consciousno.. ident ifying with e.ch individual eidolon or im age. W. are those embodied "oed. ot COIlociousne... nd wht'n we a ll . w.ken to our true ident ity Achamoth will he redeomed •• Holy Spirit, ropro .. n ting tho IuUi!mont 01 the evolution of tho "",moo towords .rch<typ.a! per!<'<tion. Tho fu!!i!ment 01 t he pleroma in the figure 01 Chri" when Achamoth i. ejected into tho kenom" repre,en" the M y"ol)' in a .. Ole o! part;"l Gn",i. and part;"! ignorance . Tho my"ica! m'ffi.~o of C h r;', a nd Ho!y Spirit ., tho ond of time "'presents , h. My"el)' in . ' '''0 o! complote Gnosi. ,' ·

ALL GO D' S IDE A On a supe rficia l roading, tho Chri"i.n myt h cycl. give. uo . vol)' negati •• view o! , heco.m", w. inhabit . Actu ally, howovor, , hi. i. not t he message at a!L True, t he c", .. ion of t he c",moo by the foo/i,h D<miurge i. t he lin.l " a&o o!.n on&oing a ttom pt t o reOOm Sophia" ignorance . But Sophi.'. ignorance i. deliherat ely encouraged b y t he Prima! Paron t at the vol)' heginn ing of tho myth, when it provon" tho aeon Consc iousnoss from . h aring Gn"';. with t he othor aoom ." Whot "",m . to he .n error i. ac t u.lly the will of God _ a nt'C . .... y pan 01 t he divine plan which will ovent wlly t urn o ut for th o he", " 'The Primal Paren' . llow . Sophia " ignoranco be<au .. the only ""y to knowledge i. through igno .. nce ,» The pu"""" 01 m.n ife" .. ion i. !or the unronscio<u Onone .. o! the thzzh ng d"rkn<" to be consciou. of it sd!. But t be One can on ly be consciou, of it"'U by ' W . ring to be two_ Consciou. no.. requir", th o duality 01 .ubject and object , and obie<tification en,.te, ignorance . Ignorance i•• >tt'Pping_"ono t o Gn"'; • .

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chapter nine

THE IMAGE OF

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Gn .. i. 01 God', Son , ht<omins IUlly initiat,d b.m .. !>tins', .qlUl to notllinS I." th. n tho pl."""" 01 Cb'''t.'

The Chri>1ian myth cycle is th e 510ry 01 t he quest fOT Gno.is, It i, t he e"",ordinary tale of the My>1ery 01 God'. ",arc h to know itself, 01 which our ""arch to know ourselves is an t'Cho. It is a grand initiation allegory whose three ac t! give us the .. me ,"" ic moti f, on th ree levels_an:hetypai, coomic and human . On t he archetypal level, Sophia i. ,,"corned by t he Christ, On t he • .,.mi. fevel, Achamoth i, red .... mod by the C h ri51 . s the Logos_ On the human levol, Mary Magwlcne i, ",dt..,mod by l.. u •• t he embodiment 01 t he Chri>1/Logos. It i. on the h uman fevel that t he great drama wilf be lulfilfeJ . Only when .11 t he "",d, lost in ignOTance have realized Cn.,.i, will the journey, begun wht'n the Mystery /i"t >tirred int o Con>eiou.ne.., be oomplett.J,

The C bri"ian l\1 ~ th C yde: An AlieSOJie. ] DJOm. in T hru AcO> Archetl'P"1 Co.mi c Human

l'lemmd K,noma World

Red.m ption 01 Soph ia by C h rist Redom ption 01 Achamoth by the Logos Redomption 01 Mary Magdalene by k,w

Sophia's .. arch lor her origins and e"",nce and her encou ntor wit h her ignorance and loar lorm th e a" hetypal t emplate lor t he psychic in itiati()n . In t his " age 01 in itiation, like Sophia, we set off optimistically to und.r_ "and the My".ry, but find our..,lves actually having to lace ow- ignorance and lea r. Ptolem y teUs u . that Sophia 's s piritual quest appea.. to be motivated by lo>e 01 th e Primal Parent lor whom ,he ;" ,ea ",hing, but actually it comes lrom lear caused b~ h er lack 01 Gno>is, ' In the sam. way. our 'pirit""l que" ""'y ,eom to be moti,-atcd by love of God or Trut h, but actually it i. driven hy lear generated by not k nowing who we roally a", and what life i. all abou t. Wit hout an understanding of t he ~",ent ial Oneness of all t hing., we.,e lost, alone, vuln erable and b ighten ed' It i. th is which mot i.. t", the spiritual que" . On t he .,chetypallovol, Sophia in th e pl<rom";" >oparated by the Cros. from her ignoran t 'though" and emot ions' t hat lorm the cosmos of appe.,ances. This i. th e archetype of t he pneumatic initiation, in which init iat e. distinguish t heir e"",nce from their appearance. This motil i. «hoed on t he h uman lovd in the km. myt h by the crucifix ion , which likowi", repre""n " the pn, umatic init iation. Having be.,n ..,parat ed bom hor ignorance, the C h rut ",.eal. Gnooi. to Sophi • • nd s he become. inte_ grated with the ot her a eom 01 t he plerom" into th e Chri", In the .. me wa y. through t he roalization 01 Gno.is, initiatos are awoken fro m tho dream of "'para tene .. and reali", t heir ,hared es",ntial identity, symbol_

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Chri .. . On the c""m ic lovd, Achamoth pla ys out t he ,am e in itiatory jou rney in the kenoma .. Soph i. h as in t he pl,rom". Chri" a wakens Achamoth from her ,piritual .J""!,, which r<Jlre..,nts t he inoxpli cable mome nt init i_ a .. s a re first touch ed by ""meth ing beyond their norma l a wa r<no,-, and pimp'" the wi der rea lity. Her .ui>M'Iuen t experience 01 met"lIOia and her ,piritu.1 ..,arch Jepr",ent t he psychic init iat ion. Chri" then ,ep,we, Achamoth', e.. enc ~ from h er ignorant pa",ions, . s h. . .lread), h.ppened with Sophia , which again rep",,,,n" t he pne umatic initiat ion .

",

IElUl A." O T H! l OIT GOOD'"

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Chrut a. the Logo, transform. Acbamoth'. ignorance into t he psychophysical c",mos within which the ",ed. of Conociousne" that a re trapl"' d in apl"'",ances ca n come to t he realization of G"",is, Thi. allows t he archetypal init iatory drama to be pla)'ed out on t he human level, rep"'_ sen ted by tho story of ksus, the ... viour 01 psychic initiate. and the poerifft examplo fm pne um"tic initiate • . The a llegoric al "ory of Je. us and Mary echoes the initiatory pattern wh ich w.s Ii", pu)'ed out archet yp.olly by Christ a nd Sophia in t he plowma, Tho Chri"i"" myth c ycle explain. why Ie",. ba. to com. to our ",>cue and who he really i. , Ptolemy t each ..: 'Tho COSInO> wa. constructed and the saviow ca mo to this level to save the ps),che " Whether on an arche_ typal lovel, c",mic level or h uman lovel, the whole Ch ristian myth cycle i. abuu t redeeming t he psyche _ t hat part of Consciousness which h •• OOoome iden tified with apl"'.rance._ Jesu. i. a n image or embodiment of the archetypal Chri", wh"", mi.. ion he comes to fu lfil by rescuing the seed. of . piritual ....,nee ]"'t in the cosmO! oIapp"aranco., Thi. is wbat Paul mea n. when he teaches that le. u. 'is t he pluonto ', th., the 'pleroma dwell. in him ', th., 'in h im t he pleroma of God live.',' that ' it has pleased t he Father th., in him should dwell the whole plerorna',' that through 'Gn",i. of t he dept h. of Christ'. I""., which is . ct ually beyond knowing', we may our.. lve. 'attain the pieroma 01 being, the pieromcl of God him«lf', ' In the end, Paul write. enthu';a"ically, we will all experience Gnosi. of ' the pierom" of Christ ',' According to Ptolemy, Je. u. becomes morged wit h t he Christ a rchet ype at hi. baptism, [n t he go.>l"'l story, when I.,u . i. baptized the voice of God announces: 'Thi. i. my belov,..! son, with whom [ a m well pleased: and the Holy Spirit descends in t he form of a dove ." From the Christian myth c)'cle we !:now tbat t he Holy Spirit i •• pseudonym of the Goddess_ Horaclt'on and Ptolemy tell us t hat the dove .ymbolizes 'Sophia, t he Mother above'," The dove wa. a wid .. pread symbol of th e Godd.ss in the ancient world and ",as adopted by Chri"iano .. a .ymbol of Mary." Ch ristian. of the Ophit. school teach that at hi. haptism 'Christ and Soph ia, the one enfolding t he ot her, de. cended u pon l",us and he be<ame leou . ehri,, '_" We are all imag<"' of Christ, bu t le.u. repre""ntl the idea of t he I"'rfoct image, a h uman being who embodies the universal Consciou. ness, rep",sented by ehri" , and perfe<ted psyche, ",presented by t he r. d<>emed Goddess_ Henc. Paul t eache" ' k.us i, th e Power of God and Sophia of God' " H. com .. to fu lfil t he mi .. ion of the e h rut and

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Sophia/Ad.. moth, which i. to bring an t he lost seeds 01 Consciousne .. to Gnosis.

T HE CAVE The goop<1 story ""gino with I",,,, ""ing oorn in a cave and dimnes wi t h h im a scending from t he cave. Earlier we suggested t h.. t he Christian image 01 th e c ave wa, derived lrom I'lato', famous a Uegory 01 the cave in The Repubfic . From t he Christian myth cycle we can now clearly see t hat th i. i. true, In I'la to', a ll.llogy, t he human p",dic.omont is compared to ""i"8 impriwned in a d"k cave, where we mistake a, ",ality the .hadow. on tho wan., wh ich are cast by prople walk ing to and lro in t he . un light of the outside world . For I'/.uo, th e poeople in tho outside world rep",sent th e a rchot YI"J ide • • which >tru<: t ure tho app"arance of ",ality and t heir .h.dows "Tre.. nt the woTld of a pp"..-:once, we inhabit. In the Christian myth cyclo t his ""come, t he arch el)'p'" of tho pleIoma manilesting .. tho imp"rlect im.g<", 01 the kenomd ." On the Origin of the World, a Christian text , Josori"". th e Goode .... a veil which divide. tho light of t he pleroma and t he darkno .. of the k",oma. · Hum.n ""ings exist in t he darkn ... of the kenom~, mi... l:ing . hadow. playing on the veil lor realit y. The .hadow. aro <>st by the light of Consciou.ne .. iUurninati"8 t he real archet Yl"I worl d 01 tho pl<Iomo. In I'lato'sanalogy, th e aim i. to e,cap" tho cave and entor t he ",al world of light which lies ""yond " We are . hael:l,.J in the cave by our ident ifi_ c.otion with t he body. The one who '0," him,elf Ir"" i. a t rue ph ilosopher, or ' lover of Sophia' . In Christian mytholo!;}', Jesus, th e ideal initiate, i. tho 'lover of Sophia ' who die, to t he eidolon on t he """ , ascend. hom tho c.ove mJ ente.. t he 'Trea.ury oJ Light' _ the plerom~ or Kingdom of He.ven. In The Republic, I'lato wonders what would happ"n to :IOm"""e who, having eocapeJ th e co .... nd discovered the real world, returned to set h i. fellow prisoners f", • . Ho eendud", that the pri..,neB would not"" at all pleased to "" told t hat thoy we", caught up in an illusory world 01 shadow>:

'J! it wore J>O',ible to lay hand, on the ma n who triod to ",lea", them a nd lead t hem up, would t hey not kill him['" Thi' i., of course, exact ly th e late the 8OSp"1 wrircrs choo.., lor Ie"", who, in hi, rolo a, t he .. ,iour 01 psychic initiate., come. to ",t us free from

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I" U ! A," O TH! l OIT GOOD'"

imprillOnment in the cave of illusion. The mob that he would redeem turn. agai"'t h im and has him killt.J.

The False Fathe r In the C<lve at le,u.· birth are JI,'w-]! and I"",ph. In our previous analy. i. of the le. u. myth we sow that Je.uo· mother "-'P"".en" the Vagan Godde .. of lust ice at the entrance of the cave of the cosmo>. From Ptolemy'. myth we em now see that in Christi= mvtholog)' th is figure i. Mother Achamoth • • itting at the mouth of the ca ve of the ~"nomcl in the ogd""d. from where . h e over",e. t he proce .. of reincarnating the .piritwl e...,nc .. into human bodies to continue their ;cumey of Gnosi • . lust below Ach amot h in the """nth heaven i. the o.,miurge. the fal", god. With Mary in the bitth c a.'e is 105eph. th e f.l", father of Je.u. t he Sun of God. who repre>on" the o.,miurge or ·craftsman·. In the New Testament Je»eph i. de>cribeJ as a ·craftsman ·." According to The Grupd of I'h;J;p. ·1t i. Joseph the craftsman who made the After hi . crucifixion. I<suo i, buried in the tomb of JO"'l'h of Arima th.ea. The "'I"'tition of the name ·Joseph·. a. with the t wo Mary,. i, not accid<ntal. but i. d<signt..! to equate t he two chara<te.-. mythically. Thu •• Joseph find. the cave in which Jesus will be born. mah. the cross on which he will be crucified and pro.,;d", • cave to be hi, tomh. J..",. the archetypal initi .... "'presenting each one of "'. i. born. mee" hi , fate and die. in t he material realm _ the cave of t he k ~nom a _ ruled by t he o.,miurge. But actwlly we are 'in the cosmo> but not of it'. Ow- real father i. not the o.,miurge. "'p",senting the limitat ion, oi psycho-phy.iC<lI exi"en«. Lih Ie,,". we are children of the ineUable My""'y of God. Ptolemy portra v' the ignorant o.,miUJ};€ • • having no k nowledge of hi. Mother Achamoth. Chri" or the Primal Parent and 110 arrogantly proclaiming: '1 a m God and there is no other God but me.' In 100 doing Ptolemy d<liberately equate. the o.,miurge wit h Jehovah. t he god of Jewim Literali.m. who famously mnounce. the .. me preposterous non · sonse in The /loot of IScli"h." By eqwting Jehovah wit h the o.,miurge. the original Christians ha rmonized iewi.h a nd Vlatonic myt bolog)'. They mad. lehovah t he creator of the cosmo>. a. he i. in Jewi.h ocriptu.-e . But they mad< him equivalent t o Vlato', figure of t he o.,miurge. the mediator between the One and the co>mo • . For Plato the o.,miurge i. not a nega_ tive figure. but the original Christia", pointeJly distanced them",lve.

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from Jewi. h Literali"" by delibewely pomaying t he Demiurge Jeho,'a h a. an ignorant deity under the higher aut horit y 01 Ch rist and Achamoth. In t he New Te".ment, J.. us ;' pomayc.J a• • u ming to be the c hosen Me"iah oIlehovah. The Go.p<l of Matthew and The Gospd of Luke give us t wo lcom ploteiy con tradictory'l gmealogi'" which trace J•• u. ' line.ge hack t hrough Joseph to King David, so that Je,us >PI"'''-' to be hom th e lin< 01 David, as Jehovah ', Me"iah w .. OIpected to be ,ll But actually Je.us i, not the oon of Joseph a nd he i, not t he Me"iah of lehovah the Demiurge, lndoM, h e come. to overthrow Jehovah', tyrannical rule in the name of the true God of wve, He com", to replace the law • • nd prescriptiom of Jewioh Literali.m with t he freedom of Gnootic rea lization. He comes to teach that .lthough our ["yche. and bodi .. are under the iuri._ diction of the Demiurge who created them, our .pirit ual e',,->nce was given u. by our Moth., Ach.mot h a nd i. beyond the control oflehovah .nd h;, en tourage 01 eo.mic powe". We are of the pl<foma.H We belong to the Kingdom 0/ Heaven. In th e le.us myth, t he figure of Pontius Pilate also represents the Demiurge. Some Chri"ian, taught that Pilate made an image 0/ lem. which was crucified inst ead of Je.u, him""ll.~ This myth encodes the teaching> th at it i. the Demiurge, the craft.man, who creat .. le.us' body, the eid olon or image, which is what i••ctually crucified on the cross. Thruu,<;h t he death 01 t he eidolon, Je. us dc·fea .. the Demiu.-ge and h i. force. , which have temporarily impri llOned him wit hin the cave of the cosmos, Paul teache. 'On that CroM he discard.d the cosmic powe" and .ut horitie. like • g,ument: a r.ul also remind. initi.... who have . ym_ bolically di c.J and re' Ufro<tM with t he figure of Je.us: 'Did you not die wit h Christ a nd 1" " beyond the ",ach of t he ele_ mental powe" 01 the c"'mos; '~

THE CROSS OF LIGHT The Christian myth cyde tran,form, our unde .-.tanding of Je,uo' crucifi x_ ion, re ... ling it to be a .ymbolic .. flection oIarchot Yl"'1 e,'ents. The Cross, sometime, known as t he ' CIO" 01 Light', i. t he name of t he boundary betw«n the plemma and ken oma. Ptolemy call. the ClOSS ' ",Je.,me, and emancipator'." It i. t he creation of the Cm• • which exile. Achamoth in to the kenoma and so .. v", Sophia from being con, umed by her ignorance

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IElU' A." O TH! l OIT GODDEI'

and feaL It i. t he C..,.. wh ich the Chri>t reach", oero .. to ",d""m Acru.moth. In t he )e.m myth it i. through dying on the Of00. that le.u. Ir"'" h ims.!f, and therefore all who follow his eumple, lrorn t he cave of the cosmo>. Thu., first on the archetYl"'l level, th en on t be cosmic level and Ii""lly on tb e buman level, the Cro>. i. the means of r<>Jernption in the Ch ri>tian myth cycle. Je.u, , u' p"nded on a cros, «h.,.. t he archet )']lal Ch rist .mp"nded on the Cro.. of Light. Christ i. t he embodimen t of the plaoma. A•• uch he i. SffUJely on one .ide of t he Cross which divide. t he pl~rom" from the k~noma, But through t he ignOTant I"',,;om of Soph i., some 1"''' of Comciou.ne", and t herefore of Christ , h a. become trapp"d on the other .ide of t he Cros., Chri" i., t herefore, , u'p"ndeJ on t he Cros. of light , in the pl~rom" .. t he Christ and in the ~~nom" •• the lost seed, of .pirit ual e.sence, Thi. mythic motif i. ha.ed on Plato, who taught t hat th e 'Son of God' i. ',u'p"ndeJ cro",wise in the unive"e'.~ C h rist , represent ing universal Coruc iou.ne", embodie. all t he arche_ tyP'" of the pl~rom" unitc-d t hrough Gnesi. and is, therefore, •• ymbol of the whole made up 01 many 1"''''' Chri>t i. t he one Con><iousne", wh ich app"a .. as the ma ny "'I"'rate ",ed. of Consciousness which are trapped in ignorance and . .. king liberation t hrough living a human life . The Onene"" of th e Christ is fragmented when it 1"''''''' beyond the Crn.. of l ight into the k ~noma. Drawing on imagery from t he myth of t he Pagan Godman O.iri., [and h i. Greek alt er.eg<> Dionysu.), The Boo~ of the Log", imagines this as the Christ being di,membe .. d in to many limb • .H In the J..... myt h the Father ..crifice. hi. Son on tbe croo., If tahn liter:ally, this is a grote"'l ue notion. In t he context of th e whole Christian myt h cycle, however, we can unde .... nd this motif as an archetypal event ,~ The Father [Mystery) sacrifices hi. Son iConsciou. ne ..1 t hrough crucifixion /dismemberment, 110 that we It he rrumy ",,-d. of Consciousness) em exp<rience life, Our existence as individual. i. bought at t he price of the Christ', crucifixion. O ur death. as "'I"'ute individual. t hrough the .. a lization of Gn",is are hi. ",.urrection . Chri>t i. crucilieJ on th o Cros. of light that divid", the pleroma and tho kenoma _ the one e"ence and t he mu ltiplicit y 01 appearance • . k.us is crucifieJ to reunite t he t wo. Tho way down and the way hock aro through t he Cros. ,

' H I , ,,.GI o f

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The Seamless Garment The image of t he Christ divided o n th e CroM "'pre""nting the one Con>eiou.ne", of God divided in to multiplicity i••ymbolica lly . lluded to in the lem. myth wh.n the ..,ldie" who have crucified Ie.us divide up and co " 10" for hi. clot hiIl,';.~ Tn, Grupe) of LoAe narr" .>: 'Ie.u. Mid, " Father, lorsi'-' them. They don't know wh .. t hey Ofe doiIl,';. · And t hey parted hi. garmen t and ust JO" ,'H Ie.us' garment "'presents p.yche which clothe. Con",iousne". We also lind this image in The Hymn of rn, Pearl. In th is .1legoricoJ Christian ule, ot the end 01 h i. quest t he hero puts on a garment of light, representing perfected p.yeh., and declares: The garmen t see m. to me lih a mirror 01 myoeU. In it I "", .ll in a iL I soc that we are distinct ly two yet one. I 0<'" Gno.i., '~ In th i. pa.sage, !"yehe i. represented bot h by the mirror in which Con_ ",iousne" .",,, iudl a nd by t he garment t hot it w.." . The perfect mirror ",fleets t he light perfoe tly. The perfoct garment ;' one wit h its weOfer. Understood manoco.mic.lly, J.. us on the cro .. rep",sents the Con>eiou,ness of God and hi. garment repre..,nts t he p. yche 01 God. According to Tne Gospel oflonn, l"'w' gorment ;. '",a mI.,,', which "'P_ ",sen" t he prist ine Oneness of u niver ..1 p.yche. In t his go.pel it i. the garmen t, rather th .n lem., ' hat i. divided up. Thi. i. perhaps a better alle_ gory th.n that fou nd in The BooA of rn. Logo<, becau", a lthough it 'ppea" that Conscioume" i. divided, it i. actually lorever One. It i. !"yehe which i. divided, not Consciousness , Conscioume", app"a" t o be. mul_ tiplicity bec.use it witne .... m.ny .. parot e flow, 0/ nperienco _ many

!"yche., It i • • igoific.nt t ha t 'he " Mie" cost lots for th., pi", .. of lesu. ' garmen t. In Tne Rcpoblic, PJ.to portra y. disemboJi c.J !"yehe•• waiting ",incar""tion th rowiIl,'; lots to "'-'" which of the lives avaiJ.ble will be t heir next life. In the 10'u, myth thi. becom .. t he ",Idie" who 'don 't know what they ore doiIl,';' Ip.yeh.. with out Gno.i. 1 at the foo t of tho ero.. lbelow t he Cross of Light in tho ogdoad from wh.,re t he Mother ""od. hKk psyche. into human inca motionl t hrowing lots for which will be their particular fragment of lesu.' .. amlo.. garment Iwhich particu lar part of univ«.. l !"yehe/experience will be thoi" to live outl ,

I " U ' A," O TH ! l OIT GOO D '"

Re-Membering ChrisT The Act, of fohn gives u. more I..cinat ing im ight> into the m •• ning 01 th e C",.. 01 Light and its rdationship with lesm' CJOSS at Golgot ha . It rd .. e. that John could not bear t o watch Je. u. being crucifie<!, so h. 11e<! to . c.ve on the M()lJnt 01 Olives. The image 01 . ",,-ve with olive tree. growingout>ide i., once .gain, an . ll u. ion to the ogdoad, t he place 01 t he GodJe .. a t the mouth 01 the c.ve 01 the cosmos, outs.ide which grow. t he olive tr"" 01 wisdom. Suddenly dorhe.. comes OVOT t he E.rth .nd Jesus 'ppea", to lohn • • light, He teaches him tft.t .lthough th e people ol!eruulem believe they ..e watchiIt8 Jesus being crucified, t hey are only watch ing t he ~idolon or image of Christ. The a rchetypal Christ i. t he light of the "Ieroma, wh ich is illuminating t he underworld c.ve to . n lighten John. J<>m shows John the 'Cross 01 Light' .nd .xpl.im: 'Thi. CIOS' 01 Light " somerimot c.lled Logos by me for your ..1:.' , sometimes Consciou,n ",., sometim • • ]e. u" somet im • • Chri", sometimes a door, somet ime. bread, sometimes .eed, sometime. resurrection, som etim • • Son, sometime. Father, somet im •• • pirit, sometime, life, wmetime. fai t h, sometime. grace, Hut • • to ""hat it i. in it>eU_ it is the marking off and delimiution . Thi. " not that wooden cros. which you will see when you go down lrom here, nor am I t he m.n who is on the cros •. I am who you now ca nnot "", but only hear. I was tahn to be what I am not, I a m not wft.t lor m.ny others I wn, What I.m is known to me .nJ no one el..,: ~ 'In t he Cross of Light' John .... many people who aU share 'one kmn', whilst around the Cros. stand a great crowd 01 ....p ...... individual •. The individu_ al. around the C"".... the ' piritwUy de..! _ the seed. 01 Consciomne .. "ill l",t in the ignoroInce 01 the k,noma. lba.e who are 'in the Cros,' represent the spiritually ,,",urrectc.J. They h.ve 'one form' bee . .... they have ",-"n th rough the illusion 01 "pawe""" and realized th.ir .""'nt"l Onene .. with all t hat i •. They h".., died to the eidolon and h<.n ",boln .. the Chrnt. They are the lim bo 01 the disrnembt'red Christ tft.t have been reunit«L I",us cxpt.ins, 'Not ev<'ry limb 01 Him who came oown has be= gathered togeth<1: but he . ssures John that when the t ime come!: 'Those who pre.ently oon't he .. will beeome .. you are, and will no longer be what they are not, but exist above t he eosm", . s I oo. ~

' H I , ,,.GI o f

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When all tho.e around the Cros. ro<ognize their true nature, th en the Chri>t will b. reunified. We are in the proce .. o! 't< .membering' C h rist. But until a U t he !o" "","<I. o! Consciou.ness .pirit .... Uy awaken a nd roc_ ognize their essent ial .hared identity, t he Christ will not b. completely reunified . jesu . tell. lohn; ' A. long .. ..,me d.o not call them.d ••• mine lam not what I am :~

The Ankh The Christian myth cycl • • uggests that the original source of the Chri>tian i=ge of the CroM is the ubiquitous Eg)'J>tian croos t he . nkh. This . ncient symbol w .. so iml'oTt.n t to Christian. that t hey tooled it into th e l.othor co.or of one of the oollection, o! goo!"'], found ot N ag Hammadi. The b..ic ankh i. a circle a bove a 'T' CroM, The CroMeS thot wet< u.. d !or crucifixion. wore 'T' _m ' l"'d and in ]cwi.h mythology MOMS lift. up. "'rpent on a 'T' CroM in the de ..", which wa s under"ood •• • pro_echo o! the image of Je. us on t he CJO ... For thell< ro.son s, t he eHly Chri>tians thought of t he Christian cros. "" '1"' _. hapeJ," The ankh, t here_ fore. woul d ha .. b.en ",on .. the c"""" of j •• us b.low a circl •. The circle i•• symbol o! wholen ..s and I>Oth ingness. It represents the .. chetypal pot entiality o! th. plerom", The a nkh . hows the p/eroma .. delineated by the horizontal axi. oJ th. CtoM, iust as it is in Christi.n myt hology. Below th e circle, the kenoma i. cut in two by the Je>conding vertical axi . of the CtoM, represent ing the Mystery made manifest th rough duality. The ankh is exprossing the idea o! .y"er&y _ t he One as two .

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'The bridal ch.mb.r i. hidden. It i. the holy of holi",. The veil .. Ii", conee.l. how God arra nged thi ngs to b., but wh en the veil i. «nt , the t h ings in'ide ore ",ve.led'~ A. we explo",d previously, t he vei l ,ep",sents t he Godde ... When lesu. dies, the Temple veil i. tom. The hymen i. rent. The two .re m.de one. The mystical marTi.ge i. consumm .. ed . Thi. sexu.l imagt"y oonne<ting t he holy of holie. in the Temple with the 'b,id.l ch.mb.,' w .. not a C h ri"j.n innovation. A lewi. h T.lmudic tradition ""e" 'When I".el u.ro t o m.k< t he pilgrimage, t he priest' would roll up th e veil b.tw t"n the temple a nd holy of holies .nd ,how them two cht', ubim entwim.J the,e, one with the othe" and ... y: "Behold ' Your love for God i. Ii.. the love of m.le .nd fern. Ie .• ,~ The Heb",w word for 'knowledge ' i. Jamh, which .ho me.ns '",xu.l union'.~ Gn""i. t ruly i. 'knowledge' in th e Biblical sen.. ! It i. the coming together of the opf'O'ite. in .uch int im""y that t hey b.come one. It i. God .n J Godde" ma king love . nd so re>t oring t he p,im.1 unity of the Mystery. It i. th e One b.ing t wo b.com ing One.

SUMMARY +

The Christian myth cycle i. an in itiation allegory which gives u. the • • me b",ic initi.tion motif on th ree level •. On t he orchetyp. llevel Sophi. i. ,edeemed by the Christ . On t he eo.m ic le,'<1 Achamoth is redeemed by t he Ch rist . s the Logos. On t he hum.n leve! M.ry Magdalene i. ,ed""med by je.u., the em bodiment 01 t he Christ_Logos.

+

I.."" embodies un i,"",...1 Consciousness and purilied p.yche, "'pre_ ,ented by Christ and t he Godde", both of which 'ente,' h im at h i. b"pt i"". He com", to fu lfil t heir mission by freeing the seeJ. 01 Con><iOllsne.. tr, pp<d in ignorance .

+

The c.ve of th e cosmos into which lesu. i. born .nd from wh ich he ao.cend. i. t he ~'nomd . The Virgin Mary repre.en ts Moth er Achamoth , itting .. t he entrance of the cove of the hooma . Jesu.' fal.. fat her loseph "-'I",,,,en" t he Demiurge or croftsmm, the fal.., god.

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,<OJ,

lod.\ l0~:>.re '~ l)O

chapter ten

THE GOD OF THE

BI i nd 'E,'j] i. t bouy " t•• bound .. Larth, fi ut if lou could _ ,b. pl •• • 1Ptm·ld<n". 1'00 " 'ould n O! tbi.x 11,... " .., "'il •• )....·""..: _ truu ,. The CooooJ• •io./l. of I'hi""oph)"

Tho Demiurge ropro •• n ts th o ego. In tho .. m e w. y t hat the ego;' an eidolon or im.g< of our t rue identit y •• Conociousne ... Ach. mot h 'ero .... th o Demiurge a. a n image of the ~ ~o" COn>Ciousne ... ·,' The origin. l Chri"i.no equ .. e the DemiUlJl" with Jehoy.h . portr.yed by tho Old T."amen t as ie.lou •• angry, vindicti ... ..,lI_ob ••• sed _ a perfect .ymbol /or t he ego. Hence modern l ungian p.ychologists have n.med t he neuro_ ,i. 01 <goti"ical self_in fl .. ion tl>., 'JehOY.h Complex' .' Tho Demiurgo h • •• n inflated sen s< of h i. own imporunce b • .,.use he h • • no knowf Nge of hi. Mother Ach. mot h or Christ or the Prim. l Parent. In th o .. me way t he ego has 0 ridi culously pu ffod up ideo . bout its ,ig_ nific.nce. I>.,<.au .. it has no knowlc.Jgo of t he gre .. er p.ych. of which it i. a p.rt, its .... n tial noturo as Consciou.ne ... or th o great M y"ery of which it i. an oxpression . T h. Demiurge doe,n 't know t h.. Acha mot h h • • put ",ed. of . pirit ... l ..",nee int o hi. hum an cre .. io",. H. i. Io>t in hi. own

fanu. ies .bout why he hal creotod the co.mos and has no und~"'anding of the true purpooe of creation, which i. to froe th e Consciousn... tr.p!"'d in ignorance. Likewi.e, the eg<> i. Imt in it> own . illy p<rsenal fo n u.ie. of what life i• • bout. It h a. no und ...... nding of t he re.1 purpose of life, which is for us to .w.ken to our t rue e""nc., The original Christi.no u"" t he figure of t he Demiurge to provide • mythologicof answer to t he import ant philooophical que"i"" of how .n imp<rfc'<t c""moo full of .uff.ring. pain, injustice, cruelt y and "'her .vil. cm .,i.. from a source of p<rfect lov. and goodne>s. Th. explanation given in t ho Christian myt h cyde i. thot the Prim.1 Parent i. not the c",a tor of the cosmos, t ho Demiurge i., and the im!",rft'Ction. of the cosmos rclleet hi. imp<rft'Ct ion • . In the .. m. W'y, unde.-.tood allegorically, this myth explain> how human beings ca n be so heanle.. and .mall_minded whon their et effilll •• ""n ee i. t he infinite love of God. The Chri"i.n . nswor i. that our notural guodne .. i•• dipo<d by an impostor_ the .go. Despite hi. irudequ.ocie., however, the Demiurge i. I>Ot evil. H. i. «e.at ed from Achamoth'. m e/anoia _ her change ot hean 01 rep<nunc< . Although h. ""m. to be the probl.m, he i. 1.lbeit unknowinglY I part 01 the ",Iution. It i. th rough th e COSInO>, «.oted by the Demiuq;e, th., the .eed. of Com'cK>u,n . .. lost in igno .. nce can be redt..,med. In the .. m. way, on the hwnan level, the ego_ the id.ea of ourselves a. a ""par>t. indi.idual_ i. a neee... ,.,. st<'Pping.>tone in our evolution towa rds Gnooi • . W. don 't und.rmin. a ch ild'. ego, hut encourage the de.olopm.nt oI a .. If_image. Human beings beginning th e proce .. of . piritual moturat ion n""d t ho .go which sh'p<. their world, iust .. Achamoth needs the DemiUlJle who ohap." the cosmO!. Yet u ltim.,oly we must tramcend th •• go to discov.r our true ",,,,nee • • Comciou.ne>s, which i. repre",ntt.J in Ptolemy '. myth by the libewed ... d. transcending the Demiurge a nd uniting with the Christ, Tho Demiurge, like the ego, i. ignorant and fooli,h rather t han evil, but through hi. fc.,li. hness he cre.te. the for"". of evil. In Ptol.my'. myth, wh.n the Demiurge fashion. t ho cosmos, he creates the Devil and h i. wicked al181'1. from the 'Mother'. grief' and 'con fusion" Th. Demi"'1l" [<gol give. form t o th e nebulouo negotive emot ion. of Achamoth [psychel and in so doing c"' .... t he Devil [t h e . hadow or negati,-e ""III.' Th. Devil/.h. dow i. t he Demiurge/ ogo', bungl.d ... cmpt to cop< with diffi_ cult un resol,ed emotion>. Thi. ,iew of evil • • ari.ing from p.ychological disord.r is so remarkably modern t hot it i. de., why C. rllung regarded the Ch ristian Gnostic . as proto_p.ychologi". '

TH ! GOn O f ! H! .UNO

On a ,up"rfici.t reading of the Chri"i.n m)·th cycle, then, it looks a. if t he Dem iurge i. re>pomible for t he e,il. 01 t he co.mos we in h.bit. The all egorical m .... ge """m. to b. t hat it i. the ego [or the shadow·..,lf it c"' .... J wh ich cau ... hum.n b.ings to act hadly. On the psychic level 01 undem.nding th is i. indeed the me .. age, But on the pn<uIDcltic level tho myth cycle encode. deep"r .nd more con lron ting t.. chin&" which under_ mine t he idea of p"""".l ,.,lition .nd, th"",fore, t he concept of ""(>OIl.ibility, alt ogN her,

FREE WILL AND FATE Ptolemy u"". the figure 01 tho Demiurge to give some import.nt allegori_ cal t eachings about Iree will . When the D<miurge creates the cosmo. he th inks he i. acting from h i. own ,olition, but ""twlly h~ i. an u nknow_ ing instrument of a higher power. 'The Demiu.-ge thought he wa. c«ating the cosmos h imself. but in ",ality it was Ach.moth t hrough him" Achamoth I!"yeholacu t hrough the D<miurge [egol. Yot Ach.moth i. not the SOUJ"C< of hor inten tions and action. a ny moro t han her wayward oon i. t he source of hi • . The creation of t he c""m"" i. Christ'. plan to ",deem the .eed. of Consciousn... tIOlpp"d in ignorance . It i. Christ . "'pre""nting the univer .. l Con""iou.ne" of Goo, who i. actwlly the >oure e of th o . ction. which i.. ue through Achamoth and t he Demiurge. Allegorically, t his teaches t hat whibt the ego, like the Demiurge, imag_ ines it""lf to b. a godlike c",",or who freely will. its own t hough" and action ., it is univor .. 1 Consciousness which i. t he ultimato ""u.-ce of ev.ry app"a,.nce within .,ery !"yeho, including .very action apparently p"rformed by e .. ry individual ego. The.go i. not the ""ure. of anyt hing. It i. part of t ho phonomena b.ing witnessed by Conoc iou.ne ... • The ego i. the ide. 01 our..,lves a. an autonomou s agent, acti ng ..,pa_ ratoly from t he whole. But if all i. One, then everything i. happ"ning as One, What we think 01 a. 'our' actions ari"" 'pontaneQus.iy from the Mystery. ilecau.. they pass th rough psycho as intentional t houghts, we "'-y, 'I intendeJ to do that : But although 'our' actiom may app"" to b. the ",.ult 01 'our' froe will, act ually t hey i"ue from the will of God.' On th e Christia n Way th e p.ychic init iation i. about prog",ssively P"'fe<ting t he ,;dolon _ the .. 11.image _ by understanding the .elf • • a n int ogral p'''' 01 the whole. The pne~matic ini tiation i.abou t tr.n",ending

I" U ! A." O TH! l OIT GOOD'"

the illusion of perwnal au ton omy altogeth er ..,d being Consciousne.. passiyely witne.sing the unfolding Onene .., which incl ude. all of 'our' thoughts and actiom. ~ When we do t his. it i. not t hat we di:!COYor we .... just provammed au toma .. with no free will. It i. that t here i. no ' u.' to be free or ot herwise. There i. t he MY"OIY wit ne .. ing the Onon«., The Chri>t"n .. ge Monoimos teach.. t hat God i. the cent ro of t he circle of ",II from which evelything i .. u .., a nd advi.e.: 'Stop • .,.,ching £0, God ou"ide youtself. LocI: for him within_ Exami"" who "Y', "My God, my con><iou."" .., my unde",anding. my psyche, my body." lm e>tigote t he soutce of YOUI experience. of sorrow and ioy, love and h..te. wal:ing up though you don't will it. and sleeping t hough you don't will it, and lalling in love t hough you don't will it_ If you clo.ely inve"igote the .. th ing. you will find him in you"ell. The unit y in vatiot y. Like a cen tTaI point. Thus you will find in youtseU a way out 01 your..,U'"

If we follow Monoimo>' .dvice and 1001: within, the idea 01 outselve. a. aut onomous agen .. become. ""viowly ab. urd. U we . imply pay atten tion to t he coming and going 01 t houghts, it S<JOn """orne. a pp.aIen t t hat t hey ri", up from the d .. I:n ... 01 the un oonscioU! M Y"eTY, regardle .. 01 OUI will , We ca nnot "op t hem _And it i. moaninglo .. to say we 'cause' our though"_ We can only conoidel outselve. tbe cau.., if we have first thought, '[ will t hinl: 5O and "': but t his i. infinitely regre .. iye, as we "'" not t he cou"" of t hat toought_ And as our action. i"ue lrom OUI t hough", iI our thoughts >te not our own , t hen OUI a ctiono ate not our own eit her. The t m th i. we wit ne .. our t houghts and the action. which i"ue l rom them . Though .. emanate from we I:now not whe", . The psyche i • • virgin mot hel hecause it never .... what C1U . . . it to give birth to t he t hough .. and image. which ati.. wit hin it . rlotinu. teaches: '1mt .. the .pokon wOld i. an echo of the t hought in t he psyche,,,, thought in the psyche is itseU an echo from .lsewhere '" l'hilo teaches that we.,e 'egot istic.ol and GodJ ... • il as "'I""ate indiyidwl. we 'thinl: our..,!.',", equal to God by believing we ate :Kting whe n in trut h we . re p;i.sively experiencing', What we thinl: and do is the fruit ion of what God has '"""ed and planted in t he psyche' a nd it i, 'impious for us to oay we do the planting'_ " raul proclaims: 'The lif. [ now live i. not my life, but the life wh ich Ch, i" lives in me' " [n Tile Go'PI'i 0( fohn 1.. u. teach ..:

TH ! GOn O f ! H! .UNO

'I am not my""U t he Mlurc e of the worn. I .peak to you . It i. the F.,her who dwell. in me doing hi. own work' " The Ch risti an.age B.mk.an e. toach e. t hat t he three theori.. abou t voli_ tion _ that our live. are complet ely determineJ, t h., we are .ub;ecteJ to th e rule of hte and that we are fr"" _ are all 'partly t rue and p. rt ly hI.e'. A. a phy. ical body we ar" all governed equally by t he law. of n ature. As . I"yche we are all governc.J differently by our iu.tly de .. rved fato, which decree. our various experience. of life . As Consciousne .. we.re ea ch as free .. we let ou"elv.. bE . Con""iou.ne .. i. utt erly free and 110 are we, th erdore, to the degree that we realiz< our true n ature. · We a", deter_ mineJ, fated and free, relat ive to t he different levob of our ident ity. But ult imately all i..ue. from t he will of God . Bard",an.. te. che>: 'Nature ha.. to do with t he body. Fate with t he I")'cho . Freedom with Conociou.n e... None i. absolute . God alone i. t he . bwlu te"·

MIS SING T HE MA RK Although everyt hing i. happening a. O ne, the fa<t that our actions occur vi a t he ego i•• ignifi cant. For t he original Chri"ian ., that cre" ion happens via the Dem iurge explains how an impe rfe<t world can ari", from a perfect >curee. In t he same way, t hat act ion. h appen vi. t he ego explains how it i. t hat God can ",om to act imperfectly t hrough uo . When we act , the perfect goodne .. of our mthent ic nature become. distorted by the ego, IW that n atural qualitie. manifest .. ",lh,h ¥ice., Plot in u. explain .: 'The natural urge to Ii.. deg<>Jlorat e. into ugly pa .. iono . Courage bEcom e. ferocit y or cowardice. The natur.l yearning fOT t he Go:xl bEcom e. the pursuit of th e .omblance of bEau ty, Power at its lowe" produco. wickedn e.., for wickedn e.. i. a m i.gui de d de.ire to know Conociousne".' " The Greek word nam"rlia, tr. ditionally tran.lateJ ' . in ', i•• term origi_ nally usod in ",chery and mean. o.i m ply 'to m i.. the mark '," For the origi_ nal Christians, to o.in i. I>Ot to do evil, wit h all its absolute Catholic con notat ion" b ut to me .. up, to foil to expre .. our true nature . nd inste.d do ",mot hing " u pid. Our true nature i. tho Good. When t he ego ~ots in

I El U ! A." O T H ! l O IT GOOD'"

the W'y, the Good'. p<rfect idea become. our 'sinful' .ction. What we do mi"e. the int ended mark . For the original C h ri"ian., the im p<rfcrtions of the cosmos are due to the fooli.h Demiurge, t he cosmi c ego. In t he same w. y, our imp<rfee_ tion . are due to our ego. Ik"a"", of the Demiurge, t he p<rfeet archet ypal co.mos manif." • • • the flawed co.mos of .pp<arance. evolving from imp<rieetion to perfe<tion . Ile<:.use of the p<lsonal ego, God'. p<riect ide. of. human being Ithe aIchetypal Man l m.nife" • • • w _ fl.wed hwnan being> on . iourney of ..olution to m. nilest our p<doct e• ..,nce , So the Christian myt h cyde teaches t hat from tho .b.olute poin t of view no one is re.ponsible fill an yth ing and from the rel .. i,'e poin t of view it i. ignOT.nce or error, in t he fonn of egoti.m, which i. the IIOUITe of all o ur problem • . The cau", of the terrible thing> which hum.n being> do i. not IIOme force of ab..olute evil which they willingly serve _. diabolical idea which Ch, i"i.n Literali." would ru.ve us believe . No, It i • • im ply lack of Gno>i. which eau ••• human being. to act badly, ' B.d' people are .. p<cts of t he Oneness who.re convinced they are the separate ego .nd 110 end up hurting t hem .eI ... and othe", in. mi.guided attempt to "''''. their own ..,]fi.h interests. When we are aware of t he Onen",., gui lt and blame .,e irrelevant. When we know th e Good, we no 10"8er "'. evil .nd evil_doe", iust ignorant people who are, .. Plotin u. puts it, 'like imrrunu re children' •• yet unaware of the goodne.. of t heir e"en t,,1 nat"", . nd th e unity of all things.» We are .11 One, .., when some lost "",I .xp,eMe. t heil ignorance of t he Onene,. by .cting ru.dly toward. ot heIS, it i. like some demen "'" 1001 hitting them..,lves with t heir own h .. . When the . pparent evil_doer i. then vengclully vilified by othel ",1I_righteou. l<>5t sou l., it i. like t he .. me 1001 JOundly condem ning their fist for its t'vil nature and puni. hing them.elves with. blow from t heir ot hel Ii".

THE INEVITABILITY OF EVIL II e"<'rything i. ru.pp<n ing by God'. will, we cannot ultimately blame t he Demi urge for the imp<rfection. 01 cle .. ion. God and God alone must be respon.ible lor all the evident evil. of the wOJld. Yet the Gnostics teac h that t he .... nco and origin of .n i. t he Good. Dion),. iu . writ es: 'Tho m",t important of God'. nomes i. "t he Good" .'" In The Go.pel of M"uhew

TH ! GOo O f ' H! .UNO

[.. us, like Ploto, proclaims: 'The One alone i,

Good .~'

Hut how un thi ,

be t rue! The ,ecret t eachings of the original Ch ri"ian. do not give an nplona_ tion for the indiyidual evil, which each one of us confronts in our own particular liy",. From .. ubbing one', toe to the horro" 01 the Holocaust , ,ufferi"8 cannot simply be explained away by phil"""phy. But Gnostici. m can and 00.. account for the ineYitability 01 evil, demon' ''oting its rela_ tive nat"", and ito po.itive role in t he greater goodne .. of things. The Gn""tic anower to t he question 'Why i. t here e vil1' i, that wit hout it t here would be n othing at an, Evil i, a n unavoidable by.product 01 the proce.. 01 origination it..,lf. Con>ciousne .. i. only """,ible wit h the du ality of . ubject and object, Implicit in t his primal duality i•• very ot her J uality, i ncluding good and <Yil. The One i. t he Good . When it ari",. a, the two, it inevitably become, the good and t he ""d. Actually it wou ld be more accurat e to ,ay that the One i, abllOlutely beyond description, but it appe'" to u' , living in the duality of good and hod,,, the Good. A. J>lotinu, .. aches, it i. t he 'Good, not /or itself but for oth,," ·.~ The undivided state i. neit her good nor hod . But from the di.ided .... e it .ppe.... a, the Good. The One realize. its natu re • • • ubjective Con!-Ciou. ne .. when it ob;.<_ tifi., part 01 itself "'I"yche, In the .. me way. it realize. it> nature as the Good when it man if.." ., t he 'yzygy good and NJ . The inevitab ility of evil i. im plicit in the fi"t stirring" of Consciousn .... when it ""pawe, it..,lf from itself a. objectifi.d p.yche. The Christian myth cycle narrat •• how t his 'erro,' i. amplified by Sophia in t he plerom" and Acru mot h in the kenoma . Finally, imperfection is m ade manifest as concrete ",ality by the Demiurge, The root of an evil i. duality, sepawion. obi<'Ctification . Th ..... nce of all goodne .. i. the urge to ~h'e duality in to unity. which we experience ... love. Accorning to the cre.. ion myt h taught by the !'ythagoreaos, in the beginnill,'; a c.,.mic egg. repre .. nt ing t he Onene .. 01 pot<ntialit y• • plit in two haly,"" ,epre.enting th e primal J ualit y. Wha t arose from the egg wa, Ero •• or love. ~ When the One di .iJe. itself, the impul", that ori"". i. t o reunit e, and th at impul,e toward, unification i. IOV., D Without evil I.eparation) there would be no 10•• IIe union). Good and evil .rise toget her. Tho =",,1 of Philip te.ches:

I" U ' A." O TH! l OIT GOOD'"

'Light.nd darlene .., life and de>th, good and evil, .. e p'irs of m ut u · ally derendent . ibling> who only exi" in relation.hip wit h each oth er.'M The L~"e" of Clement deKrib. good a nd evil •• t he right and left h and. o! GOO.~ A Mandean t ext teache>: 'Light and darhe .. are brothe .. , ema_ not ing from t he one My"e'Y. " The Ebionite school of Chri"ia nit y por_ tTaY' the Devif , t he embodiment o! evil, as t he broth.. 01 Chri", t he embodiment of t he Good.MThe D<vil i. the divider who entrap. u. in t he illusion 01 II<paratene... Christ i. t ho uniter who fre .. u. to realize the e.>ential Onone ... The De,-il is I>Ot an irroJoemable embodiment of absolute evil, however, b.came there i, no abwlute eviL The only absolute i. t he Good. Evil ex;'" relative to the abwl ute Good. Ileing i, absolutely Good. Experience i. relatively good and bad. For the One, everything i. absolutely Good. For the pa ... , everything i, relatively good or bad. Plotinu. teach",; 'What i, evil for an individual i•• good th ing in the universal 'y"e m.'M And what 'PP"'" to b. relatively good fur ()ne part of t he whole i. rel._ tively bad for another. As the phi l"",pher Antiphon joke. darkly ; 'Incontinence is bad lOT the incont inent but good for t he docto ... De .. h i, bad lor the dyin g but good lor the undert. ke ..· ·" The original Chri"iam .ymbolioed the w.m", by a .noke eating its own tail_ which i. good fur the head and bad lOT the tail ! The kenoma app"ar, t o b. both good and bad, yot it i, eMenti.lly good be<au,"" it i. t he journey t ow .. d, the Good. What .. em, like evil ha, a "",itive role to play in the proce .. of evolu tion . There i, good and bad, but tbat i, good. !lad eXp"rienc e, ca n b. im portant t uming.poin t> on t he journey of aw.kening. Often the .pirit u.l que" is . ulloring driven. We are trying t o get away hum > . it u>tion we don 't want. Sullering . nd joy are the '''icl< a nd ca rrot ' which goad and cajole us a long the path 01 life. In Tho Como/arion> (If rhilosophy, Sophia t e.ch « : 'All fortun e, whether ple.... nt or un plea .. nt, is meant eit hcr to reward and encourage the good or puni,h a nd correct the bad .'" Children""" their paren" . , alternately good and bad, dep"nding on whether t hey .. e b.ing prai""d or con. n red by them. But in ",ality caring p'ren t> are a lwa y. b.ing good to their children, regardle" of whether they temporarily ' prear to b. barsh or ",It. The original Christiano portray t he

TH ! GOn O f ! H ! .UNO

source of life . s. Fother_Mother "'=.UII<, in the .. me way. life is parent ing u. to spirit w l maturit y. And. .. most of u, know frum personal experience. it i. of ton lif.·, r<Jlrimands that be nefit u . th e m",t, SoJ>hia explains: 'What I w.n t t o say i. ouc h . p ... dox that I am hardly . blo t o pu t it into wonJ,. For h.d fortune i, oft en of mOTe use to som eone t han good fortu ne. Good fortune alway. ",em . to hring h . ppin . ... but deceiv • • you with h.,,- . m ile •• wh.",., b.d fort un. i. alway. trut hful because by ch .oging .he mow. her true fic klen e... Good fOJ t une deceive •• but b.d fortune . n lightons.' ~ In th e "'OJld of du.lit y soon er or lat er .veryt hing m ust t urn in to its op_ posit • . Day become, night . Li ving thinK' di • . Good fortune t urn. to b.d fortune. Good fortune dec.iv •• no i nto investing our happin ... in noc_

..... rily t ransitory appe.rances. which m ust u ltimately Ji ... ppoint. What ' ppea" t o be b.d fort une. o n t he ot her ha nd. e. n inspire i l l to ~k out. deeper "",rco of joy hy discovering t he perp<twl bli .. of our perman ent e.se nee. Wb.t appea" bad t o u . i. actually t ough love. The . pparent evil. of life ore the Good in Ji.gui .. .

SUMM ARY '" The Christian m yt h cyeIe i. an initiation allegory in which Chri" represents Con .ciousne... Achamot h reproson ts psyche and t he fool_ i.h. arro&,mt Dem iurge represents t he 'go, '" In t he c",mos. ·.vil· manifest. through t he Demiurge. who creat • • the Devil from the Moth d. grief a nd confu.ion . In the individual p.yehe. 'evil' man ifest. t hrough t he .go. wh ich creates th e . hadow. or n eg._ tive .elf. from unre",lv.d n.gativt· emot ion • . '" The Dt·miurge believes h imself to be creating the eo.mos of hi. own free will. but it i. actually Aehamot h work ing t hrough him . nd Chri" acting t hrough h.r. In th e ... me way th e <go m ist.kenly believe, itself to be an a utollOmou> agent. but .ctu. lly everyt hing i. happening a. th e unfolding Ooen.." expressing t he will of God. '" An imperfect world .. i... from the perfoct source OOo a"", creat ion h . ppens vi. th e Demi urge. In th e ... m. W' y. wh en we act, the perfec t goodn ... of our . uth ent ic nat ure OOoome. distort ed by t he ego. '" t hat

",

I " U ! A." O TH ! lOIT G O OD'"

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n.tural q""lit ies manife" .. ",,!fi,h vice., making us 'sin' or ' mi .. t he mark'. -0- God i. the Good. £Oif i. inheren t in tho proce.. 01 origination,

however, beca u.e when the One ari"", as the two, it inevitabfy manifests .. the sy:zygy good and bad. The root of all evil i. dualityl separat ion. Goodne" io t he urge to ",,,,,h-e dualit y into unity, whic h we " renenc••• love. -0- App"rent evil ha. an ultimately positi .. rule in tho evolution of t he

c o.mo> of appearance • . The purp"'" of all the extraordinary teachings encoded by the original Chri"i.n. in thei, mythology i. to guide init iate. to th e re,liz.tion of Gno. i •. Having explored the hidden allegorical meaning of the myth 01 Sophia, the myth of Jeou. and the overall Christian myth cycle, lct'. finally attem pt to articulate, in .., far •• lmguage allowo lI>, t he ".""nce of Gno';'.

TH ! GOn O f ! H' .UNO

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chapter eleven

TH E MYSTICAL

Marriage "PO''''''''

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\\lhat i. Gn""i.! Thi. i • • hord question '0 . m we,. be<au .. '0 ",.lize Gnosi. i. to emb,.ce paI'dox_' Ow-logicol mind m.y find t his impo"ible, bu, life i".lf ha. no pJOblem in being I"'IOdoxic.] , egardle.., Life i. 'he ineff.bl. m. d. m. nif." . t he On. ' pl"'. ring to be m any, 'he I"',m.n ent present p<rpe,u. lly ch.nging. ' Her, t he im !"",ible union of .ph.",. of .. i"<nce i•• ct""I.' • • T, S. Elio' w, it e.' Life i. par.doxic.1 b)' its very """"", .nd so .re we, A •• body we..-. in 'he cosmos, but .. Conociousne .. t he cosmos i. in U!_ Gno.i. i. looking in ',wo direction. at oru:e', • • Plotinm oxploim , . nd . imul'ant"OWly being . ware of ou, ..",nti.] iden'ity as t he My"ery . nd our '1'I"'".n« • • • p<"on . It i•• m y"ic.] m."i' ge in which t he 'wo of ou, ' y:zygi"ic ",,' ure comm une . s one, fo, .. Ie",. teach.. in Th, Gospel of Tnomas:

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'When you see the two a, one, so that t he male and the fom.le...., united, then you will enter the kingdom" Our pre«nt problem i, that we a", 'intent upon the fragmen t and ,"ve",d from the Whole', .. Plotinu, pu," it.' We are aw.", 01 h<ing a rerwn, but not 01 h<ing the Mystery. Tho purpo5< 01 t he Christian Way i, to bring u. to an .warene.. of t he One, tho Good, God, Mystery _ however we choo..< to de>erih< the inde.cribable. The I"ychio initiation tea<he. u. how to live a, a human h<ing wit h comp... ion for.1I h<ing., h«au .. we are all parts of the On • . The pneumatic init iation teacho, u. to " an",end tho ..,,,,rote .elf and h<come .ware that ."ontially we are t he One. ut', examine in more detail these two initiations and how they combine to I.. d u. to the realization of Cn",i •.

THE PSYCHIC INITIATION Tho ",ychie initiat ion take . u. on a journey from h<ing a .. lfi.h individ_ ual to h<coming a consciou s oxp", .. ion of the Onene .. of God who ... t u_ rally e'pre..." love for .11. It t each .. '" to live "1.11 in t he world by m.nifesti ng our ..""n ti.1 natu,e, which i. t be Good . We p""entiy ' prear to h< partly 'bad' h<c.u>e we rrllitahn ly idontify with tho eidolon, the sop"at e ",If. In so doing we set o"""h·e ••",rt from the Whole and be<ome ... U.""rving somebody competing to ac hieve what i. good fur m, not OO-op<rating to fulfil what i. good for .11. As Plato write" 'Attachmen t to ",If i. t he constan t sou,ce of mi. deed. in everyone of w. ~ Plotinu, e'plain" 'hi! h.. its source in ",If_will 'For Christi. n Litorolist. we are born in .in .nd need refo,ming by h<ing mad. to fullow a ",ict code of . hould, and should nots .. laid down by the roligiom authoriti.. and app"entiy . pproved by God him,df' Should we fail to live up to God'. expectations, we could well find Oill_ .elv.. 'rending t he whole of et ernity ouffering horrendouo puni.hments. The approach of th e Ch,i>1ian Gn""tic. is the complete opposite of this. Ptolemy explains our es",ntial natu,e can 't po"ibly h< wmned, n o matter what wo do: 'Consciousnes, cannot h< corrupted, regmlle" of t he h<h.viour it h.. to pa" its t ime in the company of. A piece of gold Joe. not lose its h<auty when it i, put into filt h , but hep' its own nature, . ince

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A. our ",aliz..ation 01 Gn.,.i . deepens we 'no longor ab,tain lrom evil l>e«u,", 01 Ie" 01 puni ,hmen t or do good lrom hope 01 prom i.ed rew.,d', but "'turall), oxp"''' tho Good, living .pontaneornly 'ou t 0I 10yo', lor someone awa", 01 t he O""ne .. can not help but expre .. unqualified love lor alll>eitlJl'. " Pau l write., ' Love i. tho plerom" 01 the law,'" meaning love i. the perfect archetype 01 which moral coo", are inadequate images. He explain. that when we have 'identified with Christ' _ the u niversal Con>eiou.neM which i. our e .. ence _ we a", 'di"'hargt..J from the law, to .erve God in a new way, the way of .pirit, in cont"" to the old way, of the written cooe', H The purpose of th e p,ychic initiation i. to help u. tran scend ethical ideas ahout how to l>e good and discover the .."" ntid loving goodn"". which we ar<, so th at w. can live .pontanrouoly from t he heart. Clement holdly proclaim s: 'All th e action . 01 those """,e""d of Gnosi. are right actions, and the act ion. 01 t hose "'" I"""""ed 01 G nosi. are wrong actions, t'ven though they conform with a cooe, '" Whilst we "ill ident ify wit h th e ego, all our action. are ultimately "'lfiili, whatever tho out ward appearance of righteousne .. , \\lhon wo stop iden · tifying with the ego, our action. are God'• • etion. , undi"orted by tho illu · .ion 01 ""paratene .. . We find ou""lve. unerringly exp",ssing th e 'will 01 Goo', which, as Ba,ilide...aches, i•• imply ' to de.ire not hing. t o hate not hit18 and to love .ll'." [re""eu. i. ou traged that Chri"ian Gnostic. proclaim that tho reali,._ tion 01 G n",i..... them Ir"" to act ,pontan eou.ly, regardlo", 01 mural conventions. He write. indignantly: 'They maintain that t hey have a ttained to ouch hoights t hat t hey are, therefore, free in every ""pe<t toa" a, they plea"" and have no fear 01 doing anyth ing'U Hut the . pirit ually a w.l:e are impervious to the condemnation of religious morali" • • uch as lrenaou • . A. Paul explain. , l>eeause t h<'}' are 'no longer under t he control 01 t heir lower natu"" but directed by Con>ciou""o .. ',~ they 'can judge the worth 01 everything, bu t can 't l>e judged by others' ," Thoy aro indeed, a. lrenaou. say., [r<o a nd without [oar,

THT MYHtCAl ","lIAGT

n,

THE PNEUMATIC INITIATION IVhi!.t the psychic initiation teaches us how to live .. an appa",nt pa" 01 the One, the pneumatic initiation ",veah to us that essentiaUy we are the One, This is done th rough tTOnslormative philo.ophy. But in the ume wa y that Gnasti c ethics is about 10"e, not laws, Gnasti c philo>ophy i. about revelation, not th ""rie._ Gnostic phil.,."phe .. use ide .. to propel u. beyond idea. to t heir ",uree in the My"ery_ The'}' us< word. to 'wake people lrum th eir thinking to t he vi.ion ', as Plotin us puts it, a Pythagora . dehn", t he goal 01 philO>OJlh y a. 'knowledge of being'.~ C lement teaches that the oIlject ive 01 philooophical con templation i. 'knowlcoclge 01 being itself'." Plotinus explaim: 'The h ighest concern of philosophy i. being: a Philo"'!'hy hdps u. cultivate an a w .. eno .. of wmething so oIlvious we usuaUy ignore it and yet so wonde rful it is inh_ nit dy my"oriouo: that we e . i,,_ It teaches us to be conscioU! that we are eon sciouo .nd so not missing ou t on the greatest miracle of aU _ th., we are . wit ne .. to tho wholo incredible s how. I'hil"",!,hy u ndermines th e conceptual mind .. t that we have uncon_ ", iou.ly inherited from our cult ure a nd mistaken for realit y.H It rea..,ns us N ck to b..ie>, taking us from t he complexit y 01 the world to simple underlying principle• .' Eventually wo anive at t he idea of th e prim.1 'YZYr;)l - t he My>tery manile>ting .. Consciousness and f")'che . No Paul teaches, t hi. understanding act. like '. two-edged .word' which 'cuts .., deeply it divides Conoc iousne .. from psyche'_" It enablo. us to distinguim our",lv .. . . the experiencor lrom what we a", e . periencing .nd so 'di ..,ngage' lrom the psyche _body, en tering a .Uto the .ncien.. called theoria, meaning 'con templat ion', or hesychia, m eaning 'stiUne,,', in which we identify wit h the ineffable witne .. 01 o ur unlolding f"y cho-phy.ic.1 experiences.n To deepen t his a w ..ene .. of being Com.ciousne .. we must igoore . n Out thoughts, feelings and sen.ations and locus on th e empty presence within which they rise . nd lan , entering what Diony.iuo ca U. the 'm),s_ terious darkne .. of unknowing' in which we ' tr. n!-Cend conscious ne .. by knowing nothi ng' . ~ [n thi. state Comcious ne .. tum. Nek on itself to com m une with the daooling darkne .. _ the my"eriou. Oneness from which the prim.1 dualit y 01 Consciousness and psyche Ofi ... _ l>lotinu. explain s that 'the tr.mconding 01 Consciousness in the individual is iden_ tical with the fi"t moment of c",ation ' _ ~ He teaches:

."

I"U' A." O TH ! l OIT GOOD'"

'The vi.ion is not somet hing that must be entered into b ut ..,me · thing pre",nt belore.ll 01"" belore Coruciou.ne .. made my m ove · men ts at all . ~ The Chri"ian te xt AI/og<n« &ives us a mythica l account 01 tbe process 01 pneumatic init;'tion t hrough which we commune with the 'Unknowable On. '. Allog<nos, woc..e ""me means 'Ioreigner', is a stronger in t he world o n a return ;uurney to h i. true hom • . The GOOde" guide. him in making an ' .. cent ', which i. 'inward,', u ntil he reach", '<tiline.. at the level 01 being' _ the " at e 01 cont emplation in which he can become awa ... of t he dazzling dukne" 01 t he Mystery. " The GOOde .. teaches Allogen,'> t hat there is not hing he e.n do to bring about '0 primal revel .. ion of the Unknowable On e', .ince wh at obscures the re.lioation 01 the Onene .. i. t he id.o 01 h imself . s an autonomous 'gent .ep .... e h om the On • . He must, t herefore, complet ely di.identify with the active person.1 ego and be p... ive, imperoo""I, witne .. ing Comciou.ne". She explains: 'To receive a primal revelation 01 the Unknowable One, withdraw to the rear of activity. il<come perfectly " ill in t hat plac • . An y d •• ire to be.n a ctive agent will cau .. you to loll b orn t he inactivity 01 t he Unlmowoble One.'" The Goddess warns Allogene. t hat even thinking he h • • come t o know the One will ob,cure the My>t<ry 01 Con><iou""e" with an idea~

'Do not know t he Unknow. bl. On e, for that is impo .. ible. II by meons 01 a n en lightene d thought you ",em to know h im _ be igoorant 01 himt' ~ The Godde .. is encouraging Allogene, to enter a >tate 01 deep meditative contemplation by withdrawing h is awarene .. ftom the circumferenc e 01 the circle 01 self towa.-w t he centre 01 Con",io",ne .. . In so doing he is, in dlect, appr""ching the state 01 deep .Ieep whilst remaining con scious. Thi. can be. h elpful practice beeau", it acquaints u. with t he un hmiliar .ilent dept h. 01 our being, but we cannot remoin indefini tely in ouch a "ate of re"e,t. The ot he, . ide of ow- 'y,ygistic nature will call u. back to body awarene... A. we spirit uolly mature, however, we be-come si multa_ neously conscious of Out everyd.y experience a nd 01 communing with t he Unknow.ble One. I'lotinus teache o:

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'Doe, Consciousn",. see in part now one vision a nd now the other! No. In realit y, Consciousn." ha. the I""''''' of t hought otemalJy, and a t.o the POWC'T of ,mpending tho ught and looking to t he O ne in a nother way_When we ' look in both way' at once' we know who we are_ We ore the Whole become conscious of itself t hrough a part . We are the One ""'ming to be some"",ne. We are u niversal Il<ing appearing to be a human being_ We are the Mystery of God dreaming it ', a person _ We a,., the One_in_many_ for m s on a joum ey from the dazzling w rkne .. of uncoMCious unity, th rough t he separate ego's experience of consciou s variNy to the en light_ ened . age's conscious awa reness of unit y in variety.

THE LOVE AFFAIR OF LIFE Gno>is is becoming awa ,., of our divinit y. but not by rejecting our human_ ity_ It i. true that t he Gnostic rna"e" portray human incarnation in a neg>_ tive light os a form of im prisonment from which we nc,<d to escape. but that is only half t he story. They also portray it in a po>itive light a, an opport u_ nity to .pirit w lly awaken that we ,hould embrace" If we und.".stand t he p>r.oox at the heart of the Gnosis we can , ... that these apparent ly con_ tradictory teaching. are actually complementary, be<a use both . ,., true . To know the One we must e""ape frum identification with the separate .elf, yet this proce .. of spiritual awakening can only happen to an individual . Gnosis i. not retreating from life, it i. valuing human incam ation .. a preciouo opportunit y t o commune with the Onene .. t hrough the multi_ plicity, to discover the Good t hrough t he good a nd bad, to find Love th rough separation . G nosis i, not being the One inst<cld of. "'parate indi_ vidual , but a, well. It is living" God a nd man, after the mythica l e""mple of Je.us. For from re;..cting the woTld.,. worth le .. illusion, Gnosis is partie i_ p>ting fu lly in t he proce .. of rc.J..,ming the kenoma by tran.forming it into the perfect image of t he pleromic ",chetYJ><', for, .. t he Chri"ian Gn""tic Marsane, teach .., ' In e,-cry respect the .eme_perceptible c""",o, is worthy of being .. ved in its e n tirety '~ Gn.,.i, i. playing a part in cre_ ating Heaven on E..rth by collt'Ctivoly dreaming a perfect dream of unity a nd love, instead of the pre",n t n ightmare of divi.ion and strife .

.,.

I El U ! A." O T H ! l OIT GOO D '"

Ch rut ian mytholog)l ..,e. this ideal •• being re.lized ., th e ond of time, whon .ll th e "-,,, d. of Consciousn." realize t heir true id<>Jlt ity . nd t he whole of the t enoma i. u nited in Gnosi • . Thi. st" e of Absolute Gn",i. i. , t hen, something we c.n only re.lize together. We . re all One and we can only re.liz< that Onene .. a. One. Thi' me.ns th at un til we . ll re.liz< Gnmis, no one can . Un le .. all being • • re freed from ignorance and .uffering, m m e can be fully fr"" of ignorance and ,uffering. Indi vidually, our realization of Gn",i, i. 0 ",lative e.p<rience of the Absolute Mystery. It i. not 0 st ate of hoving a wakened, but a proce .. of con tinually aw.ken · ing to det'p<r lovel. of Seff.Jiocovery. We c.n nover ",.ch the Good, .., thing. can alway. get bettor" A. individuals in time, Gnusi. i, a teml"'rary recognition of our eternal n.ture, The groun d of all eXp<rience i. con ... nt , but ow- exp<rience of it fluctuates. Gn",i. i. alway. something we ore growing towa rd. or falling awoy from . Whilst we a", IrolativelY I aware t hat all i, One, evervth ing happ<m p<rf« t ly of itself. Without the in terforence of t he distort ing ego we don't ' m i.. t he m.,k ', We a", borne .long by the ""tural flow of life. Wnen W€ look in the mirror of p.yche, all we..,. i, God, The world i, ]><'T_ me. ted wit h in telligence and ab und.nt with love. But sooner or later our .. If·orientation pull, u. bac k into identificat ion with t he eidolon. We per_ .evero with t he psychic process of perso""l tTan,formation to preven t this come down occurring so oiten, and so deepen t he pne umatic .w.,on... of Onene" . The Christian Way i. to progressively p<,feet so that we can increasingly tTanscend, Pyt hagoreano call the level. of in itiation 't he active life' and 'the cont emplative lifc,' u The C h ristian Way i. being 'at onco . n active .nd contempl"ive image 01 God', as TheoJotu, puts it.H It i. living both t he act ive life of perfecting t he evolving eidolon and t he contemplative life of being the otern.1 " ",nee, o. complement ary .. peet . of an ongoing pmc"". of . piritu.1 awa h n ing. It i. not . bou t p.a"ing t hrough the p,ychic .nd pneumatic level. to the realizat ion of Gno,i., became Gn""i. i. not about m i ving anywhere, It i • • n ongoing pmce .. 01 tn"..formation and tr. ru.cen · dence, becoming .nd being. actively perfecting and pa .. ively . ppreciating. The origin.1 Chrutian •• ymbolized the realization of Gn",i. by the mystical marriage of le. u. and the Godde .. became GnDS;' i. living life a, a love aff.i, 01 complementary op(K"ito • . It i. marrying together t he psychic path of tran.fonn .. ion with th e pneumatic path 01 ".nocondenc e. It i. celebrat ing e.ch moment .. a new beginning on a n over.ending

THT

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n.

joumc,), of ..,1I_p<rf.«ion, and a. a p<rfcrt end in i...1I. It i. embracing the p.arodoI t hat ... e are all Chri" and each one 01 u. i•• ,el"'''l< l""t soul It is undemanding th at "I' are the Whole h<come con",io", through a part , K> t hat the Ab.olute may h< relatively . wa", of it ""lf, It i. h<ing unive",. l Mind """ring t hrough the pinhole of • part icular p<",ona~ty onto the coomes we have collectively cre.,,>tI . Th< Aurhorilaliv< T<clching , a Ch ristian t ext, "ate. t hat 'the wor" .ice,' are 'ignoranc e and indiffe",nce', " Ignorance i. living ... ithout an . ... aren ... of th e On.""". Indiffcren<:. i. retreating from life . Gno.i. i. th e 0p!""it e "f ignora nc e and indifference. It i. comm union and com_ ]>ll.ion, Communion i. knowing t he e.",n tial Onene .. of the My"ery. Compa .. ion i. loving t he many app<",anc•• of t he My"e!),. The m)'''i<al marriage i. living i n communion a nd ... ith oompa .. ion. Gno.i. i. being th e One loving . IL

In the Cosmos But Not of It The psychic and pneum"ljc initiation> combine to t e.ch i l l how to "" 'in th e eosm"" but not of it '. To help'" u nderstand whot th is mean. the ancien ts likened life to. play." A modem .e"ion of t his an alogy would h< watching a film . O ur p.. II<nt problem i. that ... e completely identify with the hero of the movie. That'. great in the enioyable bi", but when th inK' get exciting we are reaUy telTifi.d . We actually h<lieve w. are going to g<t horribly done in b y the hod guy" The pneum"lic init iation le,d, to th e ",,,,.u ring re.elation that we are not .ctually in t he film at aU. Yet to .imply b., a di.in t.",,,ed witn... of life i.... c razy and umat iofying •• 'itting in a cinema co ... randy reminding one",lf t hat the film i. fanta.y. That def.a" the whole point of t he film. In the ,"",e way, wit hdrawal into detach men t defe." t he whole point of life. There i. a thiro!"".ibilit y, however, which i•• marriage of t he two under"andinK'. w. ab. n don oun.I ••• to the drama 01 t he film, yet retain an implicit awa",ne .. that it i. only. mo,i • . This i" of cour.., e .. ctly what we do whm we go to t he cinem. , and it enabl•• u. to enioy the film • • ven t he ",ary bi". Small children oftm can 't watch frighten ing film., h<c. u.. t hey h<lieve them to be ",al . [n the .. me way the . pirit wlly immature are so com pletely ,w'1't up with t he drama of life t hat th ey are fu ll of fear. But t he realization of C"",i. enable. '" to be 'in the film but not of it', and 110 app",ciate it unre",rvedly.

I" U ! A." O TH! l OIT GOOD'"

Free from fe"" we ",e able t o enjoy the ex traordinory . how we have fa id o n lor ourselve. wit hou t ",uring our plea, ure wit h constant m xiet y. We cm ..ke the ri.h t hat living demand., l>e<au", we h ow that whibt our eidolon st ruts its stuff on th e " age of th e world, winnin g and looing, suffering a nd celebr .. ing, laughing and crying, we ..-. the witn e.. who watche •. There ;. one im portant ""f"'c t in which th e ci nema ana log)l brea k. d.own, howevel. To . it in a ci nema i., in itself, not part icularly ple a. ill_ able, but to commu ne with Con ociomne .. is t o hathe in t he bli .. 01 our being. To eXf"'rience the rich variety of eXf"'rienoo. offorO<! by lile is • wonder, but to be corn.ciou> 01 the M y"ery of God i. t o h "e lound t he source of . ll ;oy. Plotin u. explains: 'Consciou .ne.. h a. two poweIS, Fi"t to know its o,..n con te n" , Second to know that which transcends it, The Ii"t way 01 ~ing belongs to Con!-Ciou.ne .. when it is sane . Rut t he ""cond i. Corn.ciou.ne>s in lov., tTaosponed and drunk with nec .... SatisfieJ and lulfilled, it dissolves in content men t . Bettor to be dru nk t han too solemn for l uch delights:"

Love It i . ... y with . book m ch .. th is one, full of old myth. and philosophic.l conoep", t o get a picture of Gnooi. as • h eady, ab"'act t heory about 01 lile, But the .piritually a wake ore heady wit h intoxicat ion, not concept u.aliza_ tion , They are drun k with 10>0, not oobe,- wit h intellectual u nde"tanding Th. purpose of ph il""'l'h y i. to of"' n u. t o the pos.ibi lity 01 ecst .. y. The followeIS ot the Christian ..ge Mont anus were .. id t o posse .. an 'infin ite number ot book, ', but callt'd ec"a'r t he only t rue Christian ity." Previously we saw that t he Gnilltics imaginod t he mot iva tion behind the Mystery com ing in to m anile"at ion to be the d,'Sire lOT '''If_knowledge. This cm ",und somewhat dry, but it i. only one way of pict uring .ome_ thing which i. completely beyond u nde"ta nding ValentinU! imagine. t he mot ivat ion behind man ife" .. ion to be love :

'Since the Father wa. cl eat iy., it ",emod good t o him t o cre.te and produce what wa. most beaut iful and most f"'ri«t in h imself. For he wa•• ll loye and love i. not lo,'e il t here i. not hing to be loved ' ~

THI MY H tC Al ","lIAG I

,"

The nature of the My"ery is love, but th is remain. only a latent potential unle .. t here is IIOmethi ng t o love. So the My"ery obiectifie, itself to give itself something beaut iful t o love and in >0 doing become. love . We are the Mystery want ing to fove and be loved. Everyone i.....ch_ ing for love, whet her they know it or not. There is I>Oth ing better than love . It feel, good bt"au ", it i, t he Good. Love i. what happens whon we ÂŤ m nect deeply with m ot her sen tient being became loye i. the way wo experience the mysteriou, par. do. of being the One appearing to be man y. Love i, the Myst.ry aware of the Mystery, so when we plumb the depth s of our being we fall in lovo with ourselves, Plotinus enth u.es: 'B<aut y evokes wonderment, delicious longing anJ trembling with delight, "" when you see that you yourself are beautiful with in, what do you feol ' What i. the Dionysiac exultation t hat t hrill. through yow- being[ Tho .urging upwarJ. of your psychel Th.se are the emotioo. of IIOm oone enchan ted by the .pelf of lo y e . ~ ' Gno,i. is not a th oory, it i. ' that love passion of vi.ion kl>Own only t o . lover come to rest in that he loy.,' as Plotinu, puts i t .~ It i. being content in the "ate of simple h appiness that i . naturally ours when we are free from ignorant fear and selfi. h craying. It i. di>coverin g we are more than we ever imagin.d or ever could imagine. It i, a reality ,hift . 1t i. t he world tu rned in.i de-ou t .

Faith Ironica lly, Gn"';, i, knowing we don't know. A. we progre"iyely free ou rselve, from the concept ual matrix we h,,'e mista ken for reality, we become certain .bout 1.., and 1." until we find ourselv .. living in the Mystery. It i. an extr.ordinary twi" that the great Gno>tic injunct ion 'Know your Self' mo>! famoudy find. its fulfilme n t in Socrate. , whom the Oradeof o.,lphi d,,,,la ... th e wi.." man alive, because 'He knows that he know. ""thing. '~ Gno,i. is knowing not hing and loving everyt hing. Paul teaches: 'Mah no mist.ke about it, if there i. a nyone a mong you who faneie, h imoelf wise. h e must become a fool again to g:ain true wi.oom.~ If a nyone t hin ks he knows, he knows I>Oth ing yet in t he true .. m e of knowing. ~'

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I El U ! A." O T H ! l OIT GOOD'"

If we want to ex""rience ",hat Paul ""ll. 'th e "". ce of GOO which 'ill_ pa'''''' a ll unde"tanding' and what Plotinu. call. 't he Pre,ence beyond all unde"tanding', then we mu" be willing to go beyond unJe"tanding.~ We create conceptual model. of reality k a"", we are sc.red 01 life and w.n t t o know what i. going on 00 tha t we can protect our..,lve., But Gnmis i. unde"tanding thot we are utterl)" ufe, benu>e ... en tially we exist ou toide the human predicament .ltog<th<r. When we are aware of thi ., we can lot go of our concept ""l re.lit y and liye in the Mystery, allowing life to con tinually ,urrri.., u. wit h ito in finite innovation>. We "an out on the . pirit ual que" becau.e we don't know who we are and what life i., Having filled Oill head. wit h all son. of fancy idea., a. the ",.Iizotion of Gnosi. deepem it wwm on m t hat we knew the answer in the fi"t place. We began .e.rc hing for meaning because life didn't make .ense and we wore right . Life doe.n't make ",n .e . It '. an absol ute Mystery. Yet a. we P"'S'e" on our journ ey IIOmething ch.ng.. . We begin our •• arch becau", we are terrified by the f.ct t hat we don't know whot i. going on. Through th e proce .. of .wakening we discover something won · dorful _ the ",uroe from which life originate. and toward. which it i. eYolYing i. more perf«t, more beautifu l, more loving. than word. can pos,ibly communicate, Life i. e""nti.lly Good. Thi. can ",unJ like glib positivity, but it i. 1Klt. Gnosticism is not . bout avoiding t he f.e t of . uffering .nJ retreoting into wi.hfu l t hink ing. It i. exp", .. ing Oill ... tural compa"ion by doing . ll we Cdn to . m eliowe the tenible .uffering we encoun ter, yet at the ... me t ime knowing that, d"'pite ' ppearanc.., all is weD . It is unde"tanding that everything . ri",. from . nd i. returning to the Good. It i. trusting that ult imately, therd""" good will come from bad, anJ choosing to play a n active part in that proce". We c.n't unde"'and th e ]\.\y"ory of Life, but we can come to trust it, and thi s transform . <vt',yt hing. Ironically, Gn"";. tu m . out to be .ynon y_ mous wit h faith , But by 'fait h ' Gnosti c. Jon't me.n blind belief in historic.1 even"", Literali" . do, they moan comp lete con fidence in the life proc .... For Philo laith i. 't he queen of t he virtue,','- Ba.iliJe. eulogizes; 'Fait h i, the be" qu .!it y. '" Simon Magu. teach .. , 'Gno.i. and faith give the ooul whic h ch"".e. them perm.nent peace . '~ The my"ical m.ITi'g< i. living with Gnosi. of the eternal My"ery .nd unshakeable I. ith in the lundamen tal goodne", of the u nfolding dram. 01 tbe temporal world. We "art the spiritu.1 quest k ame we experience IiI . . . . terrifying my"ery whic h we w.nt to underst and. Thi. is Hell . We end by t ro"ing in

THI

"YHtCAl ","lIAGI

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th e goodne .. of life, which we know i. a Mystery beyond comprehen.ion. Thi. i. Hea .. n. The Tr<clliu on lh< R<>UfI"",ion boldly ... . "ts; ' Nothing within the account of tbe Truth i. t ruly difficult.- COn>idering the comp licated mythology a nd sophistica ted phil""'l'h y we have been e xploring. we could be forgiven for finding this "atement ironically a musing. Yet, de.pite the app .. ent complniti.., the • • ..,nce of the Ch ristian gospel of Gno.i. could not be more 'imple. It i. so . imple and 50 obvious, in b et , that it can take yea" of philosophica l exploration before we finally under_ "and that the 'good new.' it brings i l l i. an we r.. lly need to know: Evuylhing i. OK.

SUMMARY +

Gno.i. i. "; m uhaneou.ly being aware of t he two poles of our .y:zygi._ tic nat"", . Our p",,,,nt problem i. that we are a wa re of appearing to be a pe""n, hut not of ",,'ntially being the Mystery. The purpo'" of th e Christian Wa y is t o bring u. to.n awarene .. of t he My".ry.

+

Gnostic ethic ., ull,5;ht in the ",yehie stage of initiation, do not limit our action. with a .et of mo .. l injunctions, but encourage us to uncover our ..",nti. l goodne .. , 50 that we are me to act .ponta_ n''<Iu.ly from our aut hent ic nature.

+

Gnostic phil""'l'hy, taught in th e pneumatic "age of initiation, doe. not limit our underst.ndi"8 with a .et of doe t rin .. , but to.che. u. to tT>nscend thought ahog<th.,- and be Cono< iou,ne .. , which i. the ground a nd SOUlce of all experience,

+

Gno.i. i. neither bei"8 lost in appear.nees nor ",nouncing th em, It i. being 'in th e cosmoo but not of it'. It i, not about retre .. ing from the world, but partici.,.tiIl8 in the proce .. of colloctiyely creat ing He",'en on Earth.

+

The p,yehie initiation teaches us to re.ch out to oth ers with com_ ~,ion and t he pneomalic initiat ion tea ch .. u. to reach inside and commune with our .hared . "enc e. The mystical marriage i. liYing with comp ... ion and in communion. C n 05i. i. being t he One 10Ying

alL

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IElU! A." O T H! l OIT GOOD'"

-0- We c.an't u nde.stand the Myste.y of Life, but we can como t o trust it,

and this tran,fonn, e,wything. Ironically, Cn.,.i. tum, out to be .yn_ onymouo with fait h . from OUT exploration of t he ""crot teaching. of the original Ch,istia"" it is clear that Christi.nity was not .lway. the ..Ie, p,e-p'cuged, off·the ·,helf religion it h. s become. The Christian W.y wa. once tr.velled by ph ilosophical . dventure" who proclaimed life t o be an opportunity 10. self· diocovery, 10. spiritual cre .. ivity, 10. living our own myths. Christi=it y m.y have ended up . power_cfOoed Literalist religion .preading guilt and fear, but it began •• a movement oi mystical enthusi .... with a beautiful vi,ion 0/ the me.ning . nd m ystery 0/ life. Doe. it :oerve . ny purpose to ..,um 'Ct t heir ,i. ion ' The original Christians taught that .lthough we have our et em.1 being ou"ide t he dram. s 0/ history, we .re .1", a t em pora.y 1"''' 0/ the evolving cosmos. C.n rearticulating their """.et te.ching>, aftor . ll th is time, play some positive role in this evolution? Thi. book h.. involved us in study_ ing the di,un t P''' . nd int uiting the otemal now which lie. beyond time .ltogether. Lot', h n.lly tum OUT attention to the luture that we are pre",ntly cre.ting, and e . plore t he CUffe nt state 01 play in t he ongoing struggle t o unite H ... en and Earth.

THT MY H tC Al ","lI AG T

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chapter twelve

THE N EW I M PROV ED

Testament 'llI. mo., b<."'if"l'bin~ ~.• <on Hp<Mfl<';' t il< my".rio .... lI i, tb.....""

,It'''!''.

0/. ,II "". or' ,M.II '" i.IK.. H. '0 "'hom 1bi, .mo';"D i•• >1'00 , .. DO '0"8« pou .. '0 ,,'ond... nd .".d "P' iD '~". i, .. 5 - " d. aol: bi, 'J',"

.It .,..."" .. A'II<" [u"ltu,'

Religion i. ' he De.il', greate" . chi""ement , In ' he guise of religion he ho. pullt.,] off hi. mo>t .u<!aciou. coup, He ha. fl. gr.n tly m .. que"ded a. God_ He h.. h.d u, bow down .nJ wo"hip him_ He h.. h.d u. commit e.ery type of evil in the name 01 holineu _ He ha. p..",d off hi, bigotry as God'. opinion! , He has had u • • egregote humanity in to the 'in.' a nd ' he 'outs' , believer! . nd non_believe", 'he .. ved .od ' he damned. He h.. con.inced u, t h.. God like. us but not them. And con.inced them t h.. God like. them but not us _ And then, in • otroke of d.. k brillimce, he w.m. hi . faithful flock 01 sheep: 'lie sure you do I"oOt pay heed to myone but me, fur the De.il is. wily wolf .nd he will .urely trick you ' The original Chri"ims expc .. d ' he Devil _in _di,gui>e when, .. part 01 their goone"l critique of moribund Jewish Lit eraJ i>m, they portrayed

lehov.h a. th e arrogant Demiurge. Not t ft. t the De.il was O\'erly perturbed. He ;ust did ""hat he alway, doe, _ he put into effect a takeo,er operation of the n ew . piritual tradition t hose radical. had founde<l, tu rning Christianity in to the moot au thoritarian and harharic religion of a ll time . How doe, t he Devil do it' It', a confidence trick . In . world seeth ing wit h insecurity he oUers cortainty. He con vince, h i. di.ciple, th ., t hey I.nd th ey a lonel know how it i • . Blinded by opini()n , t hey no longer st'" t he .. a lity 01 tho Mystery. They commit t ho only t ruo blasphemy by conllat_ ing the rel.. ive wit h t ho Ab.oluto. lnfute<l wit h feeling> of 'pecialne", they willingly en list in to the Devil ', <1il< corps of marty,. and murnerers, re. dy to die and kill lOT concep" a nd c. tchphra .. .. All lOT a promioe<l P'Y Jay cu nningly put off unt il the afterlife. Certainty divide. u • . Doubt uni te. us . We all h..< different way. of seeing life, which i. not .urpri.ing . inee we each have a un iquo experience of it. We agree and di .. grc", . nd ,ft.t make. life interesting. But ' h ere i, ono thing th ." if we ore completely hone", we can all .gree about _ we can 't find concepts big enough to . ' pre" the onormity of lifo. It i, bO)"Qnd und""tanding. It i, bigger than we can th ink. Let'. put this in pe"pective. If we live to be 80 ye." ol d that give, u. 4,000 weel. to work lifo out. And we live in a n infinite universe, And e,ery inch i. an enigma. A. th e P'gan philo>opher MNrodoru . .. y • .., e1oquontly, 'In realit y noneof u. know anyt hing. Not even whother we know anyt hing or not . ~ That i" apart from the De.il ', f><1>Ple. Thoy know for ' UrE . TheoOOtuo writes: 'Th"", that aro m",t • • leep think t hey are moot awake, being under tho power of ,ery ,iviJ and fixed drea m ,i,ions, so that tho>< who .re most ignorant think they know m"'t ." When we tal k of the ' Devil' we are, of conrse, not expect ing to be taken lit erally. We ore talking about . m yth ical character, But 5Omerimos myt hic language i. the moo t powerful with which to make a point. Christ i. tho uniter a nd th o Devil i, hi ...il brother the divider. It i. e asy to .pot when t ho divider " at work, becau>o p'-"Ple se. t homsel.", . s "'parate from each other a nd end u p ,u!f,";ng neeJJ",sly, Sdfi,h ne .. . nd hypocrisy thri>e, Conflicts erupt about irrelevan t non", n.." Th. Good bt'Com.. con_ n ated with what i. good for ' u,', Blame i. pro;"'Cted onto 't hem', It i. ju>t a. ea.y to . eo whon tho Christ i. at work. WherEver t he unifier gc>e' he I.... . . legacy of lovo and unJer>tanding, Peoplo help o.ch ot her

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.poontanoously bec.ouse it i. t hoir nature t o be good . Sellle.. ooml"'"ion worh its mil-ad",. Crio. for ,-eng<anco tum to h um ble forgive no". Tho cyde of suffering c.-.atod by t he 'on eyo for a n eye ' men ulity is broken. 1','Ople recognize t hat we.re.ll One. We hope t his book may contribute in some wa y to fullilling Paul '. vision 01 God', '..,crot plan' _ th .. we a ll be m.de one wit h Christ th rough lov • .' Our criticism. of Literalist religion, like t hose 01 Gnostic. beloro u., are not in ten<k-d to instigate yet moro conflict, but to clarify what i. stand_ ing in t he way 01 unit y. Divi.ion . cannot be overcome with wishy_w •• hy wi,hlul thinking, We must become con ocio ... 01 their cau", • . If spiritual_ ity i. to a dvanc e beyond tho stago of conflicting regional religions, wo must be willing to face th o t rut h . Hiotory .how. u. th .. Liter.list religi()n , like n"ionalism, unit o. people only by dividing thorn from othe.... It may cl. im to "'present the unit .., but actWllly it i. tho work of th o divider. We have attempt ed to elucidate the "..:rot teachingo of th e origin.l Christi.ns be< ou,"" we fod th at something valWlblc was lost whon tho Devil annexed Cliri"i.nity. Something which, de .pit e constant perscru_ tion, h .. ",fus ed to dio. Somot hing wh ich i. ",surfacing in our cult ure right now. Somethi ng which may be t he future. Y... Thi s i • • book wit h an agenda. Wo have not written a di 'l"'"ion_ ate .urvey of a quirky period in t he history of ide ••. That wou ld be an ahourd thing to 00. Why, faced with tho .wosomo m ystery of existence and tho in ovitability of death, wou ld we eh"""" to waste yea .. of our . hort liv .. invostigoting somet hing unl... wo felt it to be irnpoortan t . nd that it might hdp! No. Thi. book i. not a n ."demic oxorcise, It is written wit h a purpo.e . And th .. purpose i. to eh.nge history, In tbe future t he 1"''' will be different . That m uch is fill sure. Our picture of tho 1"''' constantly chango • • long with our picture of tho prewnt . The storio. we tell . bout whe", we h avo come from matter, beca use thoy in fOTm our choioo. about wh ere we want to go. Our roap_ pr.i.. l of tho JijstOTy a nd meaning of Christianity, the m.,.t influenti.l religion in t he history of th o world, 10""" us wit h. diUerent pa st .nd tho pos.ibility of a better fu ture. We f"" l th .. we pootent ially stand at the th reshold of. po>iti .. new e,. in the un fol ding evolut ion of consciousne.., But the original Christian . undoubt edly felt th .. too _ . nd t hey c ould not have been more wrong, To m.1:e . uro humanity doe.n 't make tho •• rno mi"akes agoin, we mu" understond what ..a lly h'pp"'ned sorno 2,(0) ye. rs ago. It's no good

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IEl U ' A," O TH! l OIT GOOD'"

di.mi"ing the absol utist <bim. of t he Rom.n Church t hat kept us in t he D .. k Age. for 110 many cen t uri .. if we con tinue to believe t heir propaganda, wh ich they have I"ssM off •• h istory. A. long • • we 00 t h. t, t he ' I""'t'" of. return to 'piritu.al fa« i.m will alway. h.unt uo. We are not .. ying we have the truth about Chri"ianit y. Hi"ory i. alw. y. bogu • . There can be no .bsolut e and definitive descript ion of the preoent, let alone t he past . E.ach moment i. too rich. The past, lih the present, i•• n . bsolute t hat we can only exp"''' rebtively. But iust be_ c",.., an y ide. c. n at be" be rebtively true doe. not m ean that we have to end u p with. mush in which e,'''')' ide. i. as g<>od •• • ny other. Some ide .. are clearly bettor th an others . Ide .. c an never embody the Absolute Truth, but t hey c.n get relatively ne ..er or further from it. We feel that our . ccount of the origim .nd me. ning of Chri"i.nity take. u. nearer to the truth . In our previous book, The !",us My , lui", we p",..,ntod overwhelming evi dence that t he Je.uo "ory was. myth ba.ed on Pagan allegories of a dying and resurrecting Godman . In th is book we have . hown that the original Chri>tiano . 1.., .dapted the Pagan myth of the lost Godd ..s, wh ich was the partner myth to t he Godman "ory. We have attempted to bring out the allegorical me.ning oj the whole Ch ristian myth cycle and . how in origin. in th e ancient Gnostic tr.di_ tion . All of t his evidenc e taken together, we feel, conclu,ively enoorse. what we have .. lleJ 'the I..", Mystori.. The.i.' _ that Chri"ianit y w .. originally a jewish adaptation of the Pagan My",ri". By interpreting the Jesu s myth a• • fact u.1 biography Lit e,.li>t Ch ri stianit y h .. c"'ated . religion b.".,] on hi>tory rathor than mystery. The great myt hologist )""'ph C.m pbell writes 'Wh erev", t he poeny of myth i. int erpreted as biography, history. or science, it i. killeJ. The living images Ji.e<ome on ly ",mote facts oj a distant time or . ky. Fu rth ermore it i. nevor difficult to demon ",a t. that .. science . nd hi>tory mytholog)l i•• bsurn. When. civilization begin. to in terpret its myt hology in t his W'y, th e life gee. ou t of it, temple. become mu seum., . nd t he link betwoon th e two l"'''l'''ctives di. wlve • . Such a blight h.. cert.inly de""nd,.J on the Bibl • • nd on a great part of the C h ri st ian cult " Ironically, redi. covering its Gnostic TOOts is prob.bly t h e only hoI'" t hat Christianity h.. of long_t erm .urviv.L But that i. not going to h,pl"'n. Religion. come and go, and Chri>tianit y looh more and more like •

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religion whose t ime ha. g<me. It will me",l y be . matter of how long and how unplonmt its death throe. tu m out to be. But our agenda i. not to rescue Christianity by ",. um'< t ing Christian GnOlltici. m. i'oT a ll it! e""ntial profundity, Ch,istian Gnostici.m i. of anothe, time and an alien cult ure. Aft", all, few too.y wou ld ohOO>e to "'p,e",nt the concept of t "n!Cending identification with the body with th e grote"lue image of a man being tortured to death. We don't t hink in the.e wa y. anymore . The live. we lead are I... routinely bru tal, t hank GOO. The dying and re. um'< t ing Godman myth i. a groat story, but it', yest ..wy'. story. For the u me ,ea>on, we a l>o are not suggesting rect ifying cen turie, of patriarchal chauvini. m with a return to GOOde .. worship. Myth, are han:! to throw off, a. Christianity demonstrate" but even ha rde, to ' UCceM· fu lly revivify when the life h.. gone out of them ' No. The fu t ure will not be a ",twn to ..-ehaic myth •. The GOOde .. need not be re!C ued from ca ptivit y a. a m u se um exhibit. The dying and resurrecting GOOman can finally be allowed to rest in peace . We are not promoting the regre .. i,-e romanticism of gett ing hack to the ' Io>t ancient wiodom ' of the origin.1 Chri" ian • . But we are 'uggest· ing we do wh .. t hoy did. They rei nvigorated the perennial philosophy of Gnostici. m, by . ucce .. fu lly reworking it in to a furm t hat w .. . c« .. ible to their own day and age . Now i. t he t im. for u. to do likewise. Occasionally in t he h istory of the We" there have be.,n . hon pe,iod. in which t he conditions were right for the Gnosis to be redi!Covered, ",.interp,et ed a nd popula rized, with ma ,sively )lO'it ive effocts on h uman cult ure. Tho heyday of C Ia"ical Athens wa , ,uch • period. It lastod fu, a me", 30 yea.-., but it shaped the a ncient world. The Floren tine Rt'n.i .. ance w., anothe, ouch period. It al"" lasted fu, only a few decade., but it !lOwed the seM. of much of what i. best in contemporary society. We are living in such a period of possibility today. The suffoc at ing grip of orgonized religion i, loooening, leaving us di",rien tated a nd hungry fu, meaning. New form. of ,piritualit y are 'pringing up everywhere. Many vi.ionaries have realized th e prt'Cious opportu nity we have to tran,fonn our collective unde"tanding of wh .. it i. to be alive . There ha, never been more fenil. ground for t he Gnosi. to take root . But such condit ion. do not I. st long. CI." i,,1 Athen! and the Renai"ance were both brutally su ppre .. ed by an un/oreseen reactionary hackla.h. This could happen again . \\lhen the old cenainti .. crumble,

I El U ! A." O T H ! l OIT GOOD'"

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some move on but othe", ding on _ a nd with fanatical t onacity. Whibt Literalist religion geneTally i. in declino, FunJamontali>m, ito e.trome right wing. i, more belligeren tly voca l than ever, )'Inicularly within Christianity and its old .dveDary blam. Those _ I e are in m"d 01 . lot oI lovo and re a.. uranee t hat lile i. ... Ie. But in the memtime t hey are oxtremdv dange",u. , mal:e no mistaKe about it . Feeling t hreatened and vulnerable, hoth Christian an d I,lamic Fundornon .. li." oro growing e dgy and exc itablo, and could do wit h a divind y_,anctioned ",rap to relieve t he tension. There i> ""t hing lih holy conllict to golv.nizo . upport lor religion _ and Fundomentali ... know it. The gr.. t irony i. tft.t, il they could but , .. it, Christian and blamic Fundomen .. li." are t he .. me people. Their vi,ion of life .nd how to live it i. dri,-en by tho .. me need. and neuros .. , What they hate in t he other i, a proiection of wft.t thev hate in them..,lv ... If late h.d birthed t hem in the other cultur. th ov would be Fundomentali", of the ot her per>ua>ion. The ot her great irony i. t hat thoy ha ve both completely mi,undorstood their .piritual tr.dit ion., LiKe Christianity, b lam was a lso originallv a .. dical movement 01 Gnottic free ·thinker> I", Appen dix II : 'Cn""tic l,lam' l. In their degenerate state, a. dogmatic religion>, Christianitv .nd loJam or. irte<oncib ble en emi .., light ing over whose cult i. Cod'. I..ourite, But t hey onee tanght t he ... me perennial Gn"'tic philosophy. They woren't a lway. suMidi. ri e, oIlk,,)zebuh, Inc.

OBJECTIVE SC I ENCE AND SUBJECTIVE GNOSIS If Christianity .nd blam coul d ",di.cover t heir common Cnostic roots t he world would enter a new era of .piritual tol.,,-anco and eclectici.m . But thi' i, not going to ft.ppen. Fundomon .. li. m is growing. And this i. in lorge )'In bec.u .. tltere i. a new cult in town, which h • • bt'Come so popular it is th reatening t he old establi,hed cults, and thev ore wOfTi.d. They tried ft.rd to kill it at binh, but it was unstop)'lble . Thev connot begin to compete with its magic. It. devotee. promise no end to tho power it will event ually be stow upon humanity. Thi' modern sorcory whiclt h • • bewitched the world i. Scienc~. lbe ';,ionarie. wbo unpin," the birth 01 motK'ITI Sciooce were vioi<'Iltiy p.,,"-'Cut<>d by tho Jjtc'Tali>1 Christian Church, which ha, left • hitter

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often.. te of anugoni.m betwo<n Science and religion . And rightly",. Science i. ba....J on the freedom to qu"'tion. Religion i, b.,,>J on the du ty to believe. But religi<m."d . pirituality .. e not the .. me t hing. Whilst Science i•• natural enemy of rdigion, it ;.. natur.l ally of Gnostic spirituality. Indeed, Sc ience find, its roots in P.g.n Gnostici. m , .. the gre .. e" ",ienti", have acknowledged. Galileo and Copernicus .. w thom""lve. a . reviving the Pyt hagorean tradition.' Newton regarded hi • .rudie, of a ncient myth . . . more important than hi . scien tific work. a nd claimed to have made th e perennial Gn"'tic di.mvery of • common meaning underlying all m)'toolog)'. In the t wontieth century, the gre .. phy. ici" Wolfgang Pauli wa. ra"ionatdy int ere"ed in the Chri"ian Gnost ics' Werner Hei",nbe,g, ' winner of t he Nobel Prize for Phy,ic., a."'rtM t h .. modern science 'con fir m ed p),thagora.' beliefs to an inconceivahle degree': Albert Ein"ein, an icon of Science, writes of hi. ""perionce of ",i_ ent ilic inquiry in """d. t hat could be th ose of t he great Gnost ic mast",,: 'Tho most important funct ion of ",ience is to awaken tho c",mic religiou. f""ling and k""p it a livo. It i. very difficult to explain this feeling to anyone woo;. entirely without it . The individual foel. t he nothingness of hwnan de';re. and aim" and the .ublimity and m a r_ .ollou. order which reveal them .. lve. both in nature and in t he world of thought . He loob upon individual existence a . a sort of prioon and wants to experience the univ",se as. ,;ngle .ignificant whole' " De.pite the fact t hat cutting.Mge scient i." pre.ent an ov..- more ab.tract picture of the univ.,,,,,, amongst t he unin itiated, Science i. "'Iuated wit h materiali,m _ perhaps tho ultima .. form of literali.m, Matoriali.m sook. to ,oduce ove,),th ing to phy. ic. , because matter i, all that exi.ts, " But tho gre .. physici, " do not endorse t his >Or! of c.... reductioni. m . In fact it i. in physics, which mould be tho bed,ock of materi.li.m, that the world_ viow of .cient ific Lite .. lism ha. fallen aran ." Science i. not essentially Literali", howe>'eT. It i, the legacy of Pagan Gn<»tici. m and .. its hoart are Gn""tic .. lue • . Both Science and Gnostici. m are based on que.rioning what i. taken for grantod. Both ",fuse to ace'-'!'t anyt hing on blind faith . Both regard conceptu.l picture. of tho world as working mooo!.. Like the ancient Gn""tic" mooern ",i_ ent i,,, aro internationali.ts who emb .. ce e. ch other', disc""e,i.. regard_ I.., of nationality or politic.l ideology. In fact 'Gnostic' and ' ",ienti,,' moan ex.ctly tb<, .. me th ing: know.,."

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I El U ' A," O TH ! l OIT GOOD'"

S<ience .nd Gno>tici.m are complemenury w.y. 01 exploring the mysterie. 01 exiotenc e. S<ience i. concerned with objective knowledg< abou t the co.mo>. Gno>ti ci.m i. concerned with .ub;ective ",U_k nowledge. S<ience i. conc erned with the .. ngible a pp"ar.nce., Gn<Ht ici. m wit h t he ineH.ble e.sence. S<ience i. about ",lving t he relative my>terie. of the world 01 becoming. Gnostici.m i. about diosolving into t he AbllOl ute Mystery 01 Being. S<ience i. attempt ing t o unde.-.tand ",me th ing 50 complex th at it can 't be comp",hended. Gl>Ootici.m i • .uempting to unde.-.tand ""mething so . imple t hat it ca n't be comprehended. Science i•• collective venture over ti me . Gne, is i, immediate and can on ly be .... ined individually. Could the fu t ure se" • return to th e ancient unde"tanding 01 .ubioctive . piritu.lity . nd ob;'ctive S<ience a. complementary ,ides 01 hum.n ity'. explorat ion 01 exist ence? Thi. wou ld "'quire . revolution in the way we unde"t and life _ a re;'ction of Literali.m and t he reiuvenation of Gnosticism . That may ,,,,,m unlikely. but t he fu ture often hits us born the direction we weren't looking in. Perhaps it i. not the birth of th e Space Age we are witne"ing, but of the Inner Space Age, in wh ich we begin. coll« t ive n plor.t ion of Consciousne .. a nd the great existent ial myster_ ie. 01 life and death .

TWENTY- FIRST CENTURY GNOSTICISM The h istory of humanity can be unde.-..ood • • a hattIe between good and bad ideas. Bod ide", are like vim se, that can infect whole populations, causing them to behave in the most horrendou, w. y •. The twent ieth cen · tury probably sow more people die m'edle .. ly from bad idea. th. n from di...", epidemi" ." The only cure i. to repl.ce had idea. with good idea •. If we want t o ",vivily the e.",nce of Gno>ti ci.m in a new form lor the twenty_first centUlY, th i. i. what we must do. It' •• , . imple . , that .

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We could hy dumping an entire rogue.' gallery of had ide • • con · cocted by Christian Lit erali". Oripo. 1 . in. That'. , uch . had ide • . Let '. never ..,.;ain t ell our children they've ne.,n born had .nd re . .. Ule them inste.d that they are naturally good. The Bible i. t he word 01 Go<!. Ridiculous ide • .

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The", is only one w. y.o God. Obviou. non .. nse . The Day 01 Juilsemcn • ..,d .he re. urrection 01 .he lI<>h. Spooky idea •. T he ,.-orld i. a b.od plac< and .... should ha.e i •. In .he hce 01 .he wonde" all .round u. t ho" . iu" ung'-'leluL ['ernal urnna.ion. HOlrible. gro'esq ue. I.ally. really Nd idea. God

likes >ome people mOle th. n o.hel>. Pl • • •• ' What son of God i •

•hat ' Sex i•• vil. If you belie.. 'his you mus. be doing i. "'lOng, God i. m.le. What could that !"".ibly moan' Doe. God h ave a peni . ! ."oI en .re mo~ spiri.ual .han ,,·ome n. Thi. idea must have been .hough. up by a man who nevel had a mo.her. opinion. _ and o nly >ome people know wILl. tbey are. Tha,·. got.o be one of tho wo'" ideas evel. beeau.. it i. legularly use<! '0 iustify a whole edifice 01 bad idea • . God h ••

Lot', imagin e ;e"i""ning ,hi. "'" of pernicious non .. n •• and replac_ ing it wi.h some ' imple but plofou nd Gnos,ic idea •. Lot', "." with GnoSlici. m '. 'big id ..•• which i. '-01)' big indeed. II i•• his: All is On~. Can you imagine t he ma .. ive "an.formation .hat wou ld occur in human culture with .he ,plead of ,hi. ide.! We would h ave uncondi.ionallove fOJ .11 beings as expre" ion. oJ. common essen ce. Wo would become .oler_ ant. g<nelOu •• co-<>p€ra'ive. altruistic _ in . hon. under.tanding ou""'!.' •• '0 be kind,,". we would b..>come kind . Let', imagine a ooci<ty whoye .he taboo ag>inst stating t he obviouo is broken and we all openly ack nowledge tha, life i. a Mystery a nd we wou ldn't wan . it a ny o.hel way. We all know how we kill . rela'ionship wi.h a lovel • • >oon as we start '0 t hink w. know who they a re a nd pu, .hem into a concep.ual hox. It i • •ho u me wi.h life. When we think we know how it i •• it go.. dead on U• . It i. t he .. me wit h onl relationship wi.h ou"clv... When we .h ink we know wh o we a re. we impri"'n OUI ineflable nature in .h e confin .. of a limited ·.hough.· _ and t he magic goe. out of existence. Lot ', imagine the Gnoo,ic vi. ion .hat t he purpose of life is ahout explor_ ing .h e Mystel)' becoming a commonly held wOTlJview. im . gine .he "ungt· notion current ly in vogue •• hat .he pU'P"'" of life i. '0 .ccumulate wealth. being regarded .. on • pal wi.h beli ..-ing .ba •• he Earth i. fl, t. Lot', imagine a .ime when pre.idents win elec,ions by promi.ing '0 create

u,.'.

,"UI A." O TH! l OIT GOOD'"

the best opportunities for the ele<torate to expand t heir a waren... , plumb the depth . of po>,;bility, reach for new levol. of ex!,,-'rience, tr.n Kend their fear of de .. h and rea lly be ah~ _ Let'. imagine a ",vival of Gncotic 'partnersh ip . pirituality' in which men and women vdue each other'. chara ct.riotic ally different perspec_ tive. on lif• . Let's imagine a halanc od lorm of ' pirit uality, hon ouring bot h the archetYl"lIy male ob .... ion wit h disembOOied, im p"'"""al, u niver ..1 o,,,,nce and the archetypally femalo inl .. uation wit h ombOOied, pe.-.onal, particul .. app<aranc. s. Let', imagine womon in love with men'. abilit y to make the truth consciou, by struggling to a rticu late it and mon in love wit h women', silont ""ose of having n.. urally known it all along_ let's imagine liking loaming lrom each other. Let', imagine being able to laugh at t he humour 01 our predicament. It i. a Ioscinating lact that for most Fundamentalist. , .piritu alit y i.n't a laughing matter. A good y.. dltick oJ how deep somt'One 's . pirit ual under_ standing goes ;, how procious th oy .. e about their belief, and how seri _ ously they toke thom.d,¡... GnostiC! ca n laugh at themselve. and t heir ideas fbe<ame it remind. th orn how limit od all ide ..... 1, and at what i, "'''N Ikau", either nothing is .. cte d or evef),th ing i. ). Th",. who worry th at God eaoily toke. offence a", confming God wit h the Devil, who;' a bully and can't bear being ribbed_ After a ll , it w .. God who c ame up with. reality based on u nit ing two irreconcilahle principles _ anJ iokes ever . ince have bt",n v.. ian" on t hat original wisecrack . Let ', imagine no moro sell_right"" .... piritual autocrats who put t h.ir own opinion. in to God 's mouth to give thorn a ut hority, and. return instead to Gno"ic ,;uide, who enco urago w to challenge a ll t he belief. we hove inherited u nque"ioningly from otho". Let'. imagino no moro hier_ archies of profe.. ional pri.". negotiating a .piritual ca"",r st ruct ure, and a rot urn in"eaJ to the natural model for ' piritual organization _ a group of " ud.n" .round a n aut h.nt ic ma".r, Let'. imagino no mo", spirit ual pow.r-tripp"''' who ",,,,k to en large tn.ir congregatiom, and a retu rn in_ " .. d to gonuine toache" who "",k t o be rodundant, beca use they want their students to ' piritually mature and find their own way, not ding on like lost children . Let ', imagine "'placing religious di.,;.ion. with an all _.mbra cing ede<_ tici,m which acknowledges that t he Aboolute Truth can never be .. id, but that rel.. ivo truth . can be oxpr.... d in .. riom conceptual vocabulari ... W. a re living in amaoing times in which tho wi.oom of t he world is

",

availahle at t he local boohhop_ Gnostici.m's internationali" s pirit i. just ""hat we neod to syn the,ize a common human spi,itu.lity out 01 the plethor. of app,o. ches_ In • unive,,,,, which i, slowly evolving tow.rd. con .ciou. unit y, this moment h., """n a long tim e coming and we should embra ce it wholehea rtedly. Bu t this i, not to .. y that we .houl d carve out some monolit hic one _world religion_ That would iust be a recipe 10, the destruction 01 t he variet y 01 human <ulture . Gnostici,m i. about unit y_in_ variety_ It is Literal;." who wa nt to impos< one religion on the wo,ld, as the Roman Church attemp'ed when it laid ",,,,te ou, Pagan h eritage and gave u. the Dark Ages. We don't wan t that again! Let '. im agine a culture which treats .pirituality as. complet el), private mauer, like ",xwlity. Let ', imagine., much , piritual variet y ... po .. ible, with eve'yone finding t hei, own idi",,),ncratic path, fu" '" Theodotus .. aches: 'All people, according to their stage of developmen t, Gno.i, of God in a wa y .pecial to them.elves'"

po''''''

the

Vet let ', aho imagine t hi. dive"it y being unde"tood as different ap_ prwche. to • .hared end.avour. All .piritual practices and philosophies fit into the .imple initiatory framework 01 t he .ncient Mysteri ... We are either engaged in exploring the range and d''Pth of experience _ the psychic or soul init iation _ or in becoming con sciouo 01 Consciou. ne .. ""hich i. the ground of all experience _ the pneumatic or .pirit in itiati()n _

If t h •• " two "'p« t> 01 the .piritwl path are unJe"tood as complemen_ ta,y, t hen everyone, in t hei, completely different wa ys, can be "",n as participat ing in the ",me advent ure, " Let ', imagine no longer seeing spi, it uality as someth ing oth erworldly and e""te,ic, but ... inherent in the natural pruce .... 01 ordinary human existence _ birth, childhood, sex, parenting, ageing, de .. h, ioy, . uffering. wa king. dreaming, . I'""ping, a nd so on . Let', stop .uempting to .dd • 'p«ial .piritual dimension to lile and recognize th at life is the .piritual p''''''' ..,'' for, a. Plotinu. ".ure. u" 'This i. U. Thi. and no ot her. Not what it chanced to be, but . imply ""hat it must be _ but withou t t he " must ':" Let '. imagine a life _a1firmi ng .piritualit y which sen self_knowledge and true en;oymont a. the .. me thing, Which embrac .. ple. s ure, Jelights in the ..,n"". and is committed to ;oy_ Which unde,"and. that t he unive"al

IElU! A," O T H! l OIT GOOD'"

que" for the Good m.nife ... in e.ch one of uo •• the de.ire for good e• .,.,nene... Which encourage. uo to h.ve • good t ime, but not at t he e'pen.e of ot hers, bec ause we ar • • ll On e, and others a,e .f", Consciou. ness trying to h ..e. good t ime . Let'. im. gine .piritu.af philosophy being understood., simply . de,w w. y to ",.lly be happy. After all, h.ppine .. i. whot everyone i, noturolly driven to de.i",. A. Sophi. her",lf ... cheo: 'With all t he worry with which they work .. countle .. ento'l',i"" , mon al men tr.vel by differe nt ",th . , but.ll strive to re.ch one and the .. me gool. Happioe". Thi' i. t he go.1 which, once obtoined, le.ves nothing more to be de.ired ' · Let'. due t o imogine the world we really w.nt. Why not' It'. our collec_ tive dream and we can Jr..m it .nr way we choose. Let ', imogine human · ity ",. king up at last from in nonchalant numbnes., overcome wi th . we at t he inexplic.hle mi .. de ,hal we "re . let', imagine li";ng our live,.s a celebration of t he Great Mystery in which ' we live .nd move and have our being'.~ Lot'. im. gine . world in which we t'mb .... the great G"""tic injunction to ' love one .nother', not bec.use we should, hut", P.ul say., 'bt"au"" we .re ",n, of each otheT'," Lot'. imagine fulfilling t he great ambition which motivate. evolution. Let', imagine Heaven on Eorth.

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appendix one

BLUEPRINT FOR

Reality In hi. ,e"ion of the Chri"ian myth cyde, bef"", beginning the "ory of the fall and redemption of Sophia, Ptolemy d.",ribe. the ari>ing of the <!eons or archetype. that ma" e up the pieroma and form the blueprint for ",ality. In hi. ' Y'tem th.", ate .ight princi l"l "~om which gi" ri .. to two minor . ub •• " of 10 "eon! a nd 12 "eom, ma king 30 ,,~, in all Here we will .xplore the .ignificance of t he eight principal aeons which, for Ptolemy, are the fundamental a rchet ype. which structure a ll th.t exi... . The .ight princip.l aeons ati.. in pai" a. four fundamental . yzygi ••. Each syzygy comi." of a ' mal. ' aeon, rep",senting t he ou, ;a 01 . ... nce of the syzygy, and. ' fern. I.' a eon, repre.enting the nypmtos;, or app<arance of th e syzygy' The ' ma"i_ge' of t he male a nd f.male a.peets of th e hISt .yz,gy throws up a .ynt he. i. which i. , in tlin, • syzygy. The n.w pail combine to create a new .,nt h.. i. and so on, in an expanding dialecti_ cal pmce ... Thi. model of origination i. found in ancient Eg}'ptian and Babylonian myt h. , in which t he fu ndamental aIchet yp<' are represent.d by eight primal deiti.. which em'IJ\' in four ma lc-lema le pai",'

Four Fuoo.menul

Syzy~ ie .

~,

Silence Truth life Communit y

Con>eiou>ne .. Logo, Hum.n

The"" four orchotyp.l . yzygio. " ructure exi"enc e by manife"ing a. t he four lovd. of reality and th e level. of our human ident ity! Syzygies

~vel>

01 Reality

01 Hum. n Identity

Dt,,'p--Silence Comciou.neos-Truth Logru_lif. Human-Community

M y"ol)' ArchotYl"" P.ychic Heaven< Phy.ic.l Co.m",

Mystery Comciou.ne .. V, yche

~,..I .

"""

Ptolemy "'p",,,,nto the paraJ.,.i",,1 daz:zling thrkne .. of pure Conscious"" .. with the syzygy o.ep--Silen",. Th. 1h'P;' the .""'nce of the ' yzygy, ..pre..,nt ing the pot<nti.lity of the One. The Silence i. t he .pp<arance of the 'yzygy, repre..,nting t he void of the Nothing. In the mod<m world, with oornputerizotion, we haVE found t hat from iust I and 0 we CatI cre.at e • virt ual reality. Tho original Christiano teach tha t !rom the I and 0 com", this . ",wl re.alit y. In Ptolemy'. myth, t he pmc ... of manifestation begin. when the Deep Im . lell l depo>ito . ",«1 in t he womb of the Silence [female/OI. which gi .... birt h to the ')'Zygy Consciouon.",_Truth, beginnin,>; t be gen.ra · tion of the archetypes.'

The Levels of Human Identity The ea,i." way to unde"tand t he proc ... of arch.t YJl'lI emanot ion i, by ex ploring how it manif.", a, tho le,·d. of human identit y.

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The ",.ic te.ching. 01 tho Gnostic myth 01 origination , which we ex_ plored in Ch.pt.>]" 7, 'Con.ciousne .. Conceive. t he Cosmos', are inheren t in the struct ure 01 the fuur lund.menul . yzygies_ Using the..., concepts, the myth 01 origin ation could be t old in. condensed lorm like thi.: The M yste'}' IDeep---Silence! wants .. If_knowlt.Jge, so it wahs up IConsciousn,'S.l and conceive'S of it self ITruth). im'-8ining ILog"' I ' conceptu.l matrix IWe! wit hin which it ident ih .. it><lf .eparatdy wit h e. ch individual 'pp,,.,.nce IHum.nl, which he. a mongst other manifestations 01 th e M)"t<'}' ICommunity l.

Subject and Object l~olemy

treat. the My"ery .. . . yzygy_ But he . lso ",ll. it simply 'the Primal Parent' a nd describe. it as being beyond . ll dwlity, becaUII< the My"e,}, can only be considered • • "ppearing to be a syzygy from the standpoint of dwlity, which it :oc twlly t.-.""",nJs. The .yzygy ConllCiOll.ne .....Truth really represents the ari.ing of dwlity. Thi•• yzygy i. the archet ype of syzygy it self. Tho pmce .. 01 emanation i. implicit in t he concept 0/ •• yzygy. The intorrola".,) opposit es wh ich form the pole. of a syzygy _ ousia and hypos!"si. _ ",n be unde"tood • • 'sub;'ct .nd object'. The proce .. 0/ em._ nation is the .yzygy '.ubject...ooject ' ricocheting down thrC>\lgh th o levol. in a pmce .. 0/ generation which c",ate. t he archetypal blueprint fur our nature and t he reality we inh.bit . Let'. oxamino this proce .. in our own experionce . ] . Tho My"ery i. beyond dualit y. but can be conceptualized • • the para_ doxical .yzygy One and N othing _ .ubjecti,-ity wit hou t an ob;"'t . 2. The Mystery b<,come. conscious when it partially obie<tilie. itself, creating the . yzygy .uhiect...oo;ect . Thi. expre .... it self on t he hwnan level a. t he .yzygy wit ne" l.ubject l. nd experience lobi«'!_ J . Our experience in twn divide. into the .yzygy imagination I.ubjective

experience ! and sensation lobjective experionce), our private in ner world of thoughts and leelings and our public outer world 01 physicalit y. 4. Our .ens .... l experience divide. in to t he .yzygy bod)' I.ub""tl and world lobiectl, that part 01 physical reality whic h we ident ify with a. ourselves . nd the rest , hat we regard • • o, hOJ.

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Here t he prim .. y proc . .. 01 emanation >tops_ Why! Il<c.au,e t ho last primal)' a"he'yl"'. Community, i. t he octore of t he fi'" archetype. tho o.",p. The ea.io" way t o unde",a nd this is by looking .. how it mani!.,,, in ou, own ox!",rienc • . Tho fourth orehetyp.llovd of emanation mani_

f..t5 a s th e phy. ica l world. Tho world apI""" to have its own objective exi"ence, ,egordle .. of us a,. subi",,'- Tho ..senti. 1 absolute subject ivity " f tho lim 'f"Y);}' hnaU y manii.", as t he app,,,,,n t . b..,luto obie<ti.ity of tho phy. ical =mo>_ Having apparEntly t urnod in to it! oppo.ite, 'he only wa y t o g<> is back . Now begins t he p,oee .. wheroby t he app.aront object_

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lEI"! A." O TH! l OIT GOOD'"

the human body in t he physic. 1 world _ .w.ken. to its ... enti. 1 nature .. • b",lut e . u biectivi ty. There i. wmothill8 .I", tha t i. ex tr.ordin.,y .bout th e phy>.ic.llcvel 01 re.lity. Behind the object ivity 01 the phy.ical "",m". we int uit hidden subjectivity, When we l()Ok into ""moon e el .. •• eye>, we in tuit {but connot . .. 1 Com,ciomne .. l()Oking b. ck at u • . Everyt hing 01"" we experience i. an appe. ,.nce _ . fleet ing. relative re.lity. But when we conn«t wit h Con!oCiou.ne>s th roU8h another body we confront t he Mystery. On t he phy.ic.1 level of re.lit y, wh ich embodies the fu u rth archetypal 'yzygy Human-Community, . blOOlu te mbiect ivity moots . b.olute . ubjectivit y h)' appea ring to it.df in "'par.. e forms_ When t h e Mystery h •• em. noted .., far that it moets it .. 1f in oth.r forms, the pmce .. of di scriminotill8 ,ub;ect and obi'''t le. d. hack to t he Mystery. 1. Our experience 01 t he world divide. into th e . yoygy other sent ien t

bodies l.ub;ec" l .nd inanimate thi ngs lob;ec"). 2. Our experience 01 ",ntient bodies i. that. like u>, they .,e a 'yzygy 01 .n invi>.ible psyche I.ubject ] and a vi. ible body lobject]. Sent ient bodies have . n inner life. That'. how we distingui,), them lrom inanimate th ill8'_ J . Sentie nt bodies are, like u' , Con«iousne .. l,ubject ! witne .. ing experi_ ence lobject ).

4 , The being 01 others i. utterly inelf.ble. We cannot cxpa;cnce t he witne .. within others . ny more t h.n we con uperience the witn ... with in ourselve • . It i. the ab.olute MY'Mry_

The Ladder

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We can understo nd the Christi.n p.. h of .. If_knowledge .. the proce .. of retu rning up t h e la dder 01 t he four .rc hetypal .yzygies. Thi. i•• imulto_ neornly an inner and . n out er journey 01 tr.mlorm .. ion . Inw.,dly we expand our understandill8 01 ou rselv.t .nd out w.,dly w. expand our understanding 01 others, until fin. lly we emb,.ce . Il of t he levd. of existence. A. uninitioted hy[;cs we .,e . w.,e of ourselv,", .nd others only . s bodies in the phy,ic.l "",mos, whic h give. ri", to t he ~idolon or ego _ t he 'I am t he body' idea _We see ot hers in termsol our own ",IIi,), end •• nd •• compet ito," trying to use u. fur their ",lfi,), ends.

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As psychic init;"to. we como to u nde .. tand t h .. t he body and tho ph ys.ic.al eo.""", a ", just our 'outor' world . 1'10 . u n to oxploro th e innor world 01 idea s and imagination, 1'10 begin to ""e our.dves .. an embodied Klul, not just. body that h.pp<no to be eoru.ciou" We no Iongel'''''' ot hors only . s bodi.., 1'10 .00 feUow IIOU], who aro on an advent uro 01 awakening _ wheth or t hey know it or no'- 1'10 eml"th ize with otho" beca use wo ",alize that they are loding. thinking. ""p<riencing beings, iu" like we a"" As plleUIDalic init;"to. we Ix=mo a waro that th o inner a nd outer worlds <ompri"" the to .. lity of our experienee and that our s ubjectivo e ... nct' is not to be lound ob;oct iliod a . an "p<rienee, We aro noither tho body nor the lIOuL We "'0 the inollablo witn oss wh ich oXp<rience. hoth, w. become a w.re of ourselvos and ot he .. a . imp<rson .1 Con>eiou. ne.. witne"ing the unfolding of manifest.tion, We k now 0""",1... to be tho same esscnce . s oth ors, but d", .. ed up in 0 differont gui",. Fin .lly, t h e fo. liz>tion of Gno. i. i. t h o healing of the prim.l . yzygy which has ricoch eted down th rough th o levd., manifosting o. all tho .ub_ sequen t ,yzygi'" Rea li"oJ Gno"i<. know that t he knower and the known are on e. They find that t hey aro t he MystefJI of God manifesting ...11 t h.t is. Th.", i. no sel! and other. No .ubject and object. All is One, With tho ",alization of Gnosi., wo find our .. lv • • no I""!I"I "'I"w, from othe .. , OJ indeed from anything. but at One in the Mystery with.1I that is. 1'10 di._ soh,. in to my"ical commu nion . W. are in love with a ll beings.

IElU! A." O T H! l OIT GOOD'"

appendix two

GNOSTIC

Islam Religion. begin wit h . group of ,.dic.1 Gn"'tic myotic. and end up • • authoriuri.n in"itutiom dominated by Lit erali" • . It happened to Christianity. And it happened to Christianity'. S"'ate" riv.I , hlam . Islam was in.pired by the mystical vi. ionary Mohammad in the ""venth cen _ tury. Like Chri"ianit y, within a few hundred yea" it b.d degenerated into an authoritarian institut ion_ I.lamic dogmati." iml"""'d • strictly Litcrali" int eIJlrcut ion of I.lamic scripture and dedared: 'The gate. of independent thinking have been closed." The winne" write h istory to serve t heir o,,-n "8enda . Christian Literalist. created the account 01 the origins of Christianity which brand. Christian Gn"'tic ... heretic•. The Mu.lim 1Uthorit ie., likewi.e, ju>!ifieJ their power wit h an appr"!'ri .. e hi>!ory a nd condemned Mamie Gnostic • • • heretic • . I.lamic Gnostic. , however, do not .ee them.elve. as practi. _ ing a distorted form of l.:Iam any more t han Chrutian Gnostic. thought of them.elve • • • practi'ing a di>!orted form of Christianity. Islamic Gn"'ti", .uch .. the I.maili Shiit,,-, and Suli Sunni., teach tb.t they ,epre.ent t he true t.lamic tradition of Moh.mm.d a nd the origin.l Muslim •.' A. we h.ve found with Chri"ianit y, rather tb.n . imply accept _ ing the propag.nda of the religiou. authoriti",. we would do better to tru"

the >O-C<llle.J heretics' accoun t 01 t he origin and meaning of t heir .pirit ual tr.dition_ The piot ure they paint of t he I.lam of t he original Mu,lim. i. in e.«nce the .ame a. the C h ruti.nity of t he original Chri" ians_ The ,imilaritie. bet ween the original Chri" ians and t ho original Muolim,..-. not coincidentaL The eminent histori. n Adolf V<)n Harnack defi""d hlam .. .. tran,lonnation on Arab wil of . jewi.h religion t hat had i"dl Ix..,n transfonned by Gnostio luweo_Chri"ianity· .' Moru.m mad w•• p'" of the Middle_ustorn Gnostic tradi tion _ Hi. teaching. par_ ticu larly . how t he influence of t he Ebionite ",hool of Chri"i. nity .nd Manich.oi,m' Ho developed h i. notion of what it i. to be. prophet ' pe_ cific~lly from Mani: According to t he I,maili •• as welJ • • exoteric or 'out er' t e. chi ng>. Moh.mmad imparted t o hi. do",,, student> ",-",N esot<'Tic or ' inner' teachings' The ma"e,'.",eret teaching> woro p • ...,,) down through. line of enlightened masto," coiled Imans, "a"ing with Mohammad'. oen _in_ Ltw Ali ibn Abi Talib. oach of which embodied 'the L;";ht of Mohammad', ' In the Sunn i tr.dition . Sufi, likowi", claim to be t he inherito ," of Moh.mmad'. seeret teaching> . Islam ic Gn"'t ic. " ach that esot erio doct rine. aro encodeJ in the Our'an. but whether t hey are u nderstooJ or not depend. on th o "ate of being of the read« . They empha. ize t he practice of ,,, 'wil _ understanding teachings on many level •• imultaneously· They relate a saying of Moh.mmad: 'The O ur'an h as an ou te.- and in ner meaning a nd th o innor moaning h .. in turn an inne.- moaning, and ", on up to ""ven inner moanings.' Tho &"per meaning of Islam i. the perenni.l Gn"'tic phil""",hy. Allah . whose n.me .ignifie. ' Ileing a nd Nothingne .. •• ~ i. called the 'My>tel)' of My>teri .. ' . nd 'He who con not be , eached by t he boldne.. of though,,·_" lust .. Christian Gnostic. pict ure God a. a d.zzling darkn<'", '" Mu. lim Gnost ic. talk of Allah •• a 'black light ' or a. the 'luminous night ' ," Thi . Absolute My"ery manife". a. a m asculine principlo and feminine prin_ ciple. For the I,maeli, a. lor t he original Chri"ians, the mystical rounion of t he t wo is the .upreme image .ymbolizing Gnosi• ." Tho Ka'ab.a in Me'<ca, the most .. cred .ite for Muslim. , wa. once • • hrine to the Godde" and originally t he Our'an . anctioned th e tr. dit ion_ a l wo"hip of God in leminine form. But later the", so_ca lled 's..tanic Ver",.· wore removed and the story created t hat s..tan had deceived

'0'

I El U ! A." O T H ! l OIT GOOD'"

Moh.mm.d int o including th<m . ~ blamie Gn""tic . contin uN the 'Sophia' tradit ion 01 tho Pa,>;an .nd Ch riotian GnoMic., howover, ovon t"'.ting Mohammad'. d.ughter Fatima •• an image 01 Sophi., " Ibn Arabi " Suli kno wn .. ' tho G"'at M . ..« ' , rob ... h.,ing' ,i.ion of Sophi. whilo performing tho ritual .",enfold circumambubtion of t he Ka'aba_ ~ Ho belio,'eJ t h.. women we", a poton t inc.rn1tion of Sophi. i>e<.u.., t h oy impirN in mon. love t hat w.. ultim1toly directed tow.nI. God" like tho libert ine Ch risti.n., ho von oratN .ex .. a spiritual P'"c_ tice which cou ld help human being> p.rtiei!",te in the cosmic ",xu .lit y through which t he Mystery knows i"d!. " Like a true eclectic Gn""tic, h. oven did . Pe"i.n translation of a Samk rit IICripture on Tant ric Yoga'" Lit orali" l.Jam, like Lite"li" Chrut i.nity, i. """'"'ted with t he oppre .. ion 01 womon . But, iu>t os the original Chri"i.", wore radic.l ogali .. ri."" in Moh.mmad'. lifetimo there w .. oqu.lity of t he ""xe. in tho M~.lim comm unity. Women woro amo ngst Mohamm.d'. cl""e" lollowe" and thoir emanci!"'tion w .. importa nt to him. The Our'an lorb. do t he killing of girl children , or regrett ing that thoy were not boys, and g. vo womon legal rights of divorce . nd in heritance[n the .. me w.y that Cliri"i.n GIK'"ie. took ragan tex" and ChristianizN them, Isl.m ic Gn""tic •• <L.pted Cliristian Gn""tic "'rip_ ture. to fi t a Muslim cont ext, " Lil:o Christi. n Gn"'tic t oxt., t he Our'an give •• docNic accou nt of the death of fo.u . in which only the apre. ranee of I", ... di ... proclaiming: 'They did"", kill h im . They did not crucify h im, They were .. k<n in by.n appear .nc e_ ~' Like tho original Christian . , b b mie Gn""tic. trc .. Christ • •• n image of tho Com.c io ... n... of God, o ur sharod ",,,,nti.! ident ity_ The famou. Sufi poet Ru mi t o.che. that il we could Ire" our .. ],e. from identification wit h tho body. ' wo would all be Christ'.~ Like tho originol Christian. , bl . mic Gnostics regard le. u.' virgin birth • • an all egory ,opresenting initi1tion," wit h tho Virgin Mary represonting t he p.yche,~ and h or vi.it from t he angd Gabriel rep",senting the beginning of t he initiation proce .. _~ [,bmic Gnostic . regardeJ J",u • • • • uch an im portan t figure that some of t hem even amended the M~.lim profession 01 fait h t o "There i. no God but All . h and !<Su. i. hi. prophet' . which w • • delibewdy provocative, in tmo Gno"ic stylo." Ie.", was the horo figure of the great Sufi ma"er al_Hallai who, in imitat ion of Je.us, publicly prod . imeJ : 'I .m God'

GNOIT I C IS LA ..

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For Gnostic. th is i•• imply a "atemont of tho ultimate truth, but for Lit o.. li,,, it i. the ultimato way to an noy. j.a lou. deity_ Tho le,m myth "'prOll<n15 k,m .. bEing execute<! at t he "'1uo" of the jowish Lit er"li" .ut horitie. /or hi. blasphemy, In a tragic ca.., 01 life imitating art, tho Islam ic Lit erali", crucified .1 _Halh;, · Like t ho Ch ri"ian Gnostic., the bl.mic Gnostics were international_ i", who emb .. ced wisdom wherever t hey could fi nd it, regardl. .. of religiou " cultural or politica l boundarie,_ Thoy honoured t ho Pagan philosopht·" and tra nolated their work. into Arabic,H Ibn A .. bi w .. so immo",-oJ in P'gan Gno>tici,m that ho was known .. " he Son of I'l .. o'_ ~ Suhrawardi, who w., honourod a, 'the Master 01 Illumination ', taught th at all tho "8'" of tho ancien t worl d had preached one doctrine which had reach ed hi m t hrough h i, teacher. al_Bistami and al_Halla j" He pom.yed tho Pagan ,.g.. Pyt h.goras and [mpedocle. a, Sufi" dearly equating [.Jam and Pagan i,m in th e .. me way that t he o riginal Chri"ians equated Christianity and P a ga n i,m_~ Suhrawardi attompt ed to creat • • univOfsal philosophical 'ystem wh ich united all 'piritual t.. dit ions into on o _ for which noble ond.avour the bl.mic Literalist. h.d him put to d... h_~ b lam ic Gnostics .dopted Pagan and Christian image., ,uch as tho Cross 01 Light." They encode<! tradit ional Gn"'t ic ide .. into thoir own myth. _ for example, tho l.dder of soven >top. le.ding to the ogdOdd and th o h oavonly pleroma bEcame Mohamm.d ', mythical ioumey of ,""Yen "ep' to hoaven, » l ike Pagan and Christian Gnostics, the Islamic Gno>tic, a l", ]>Oma red t his wodd . , the underworld of t he . piritually doad. Rumi writes: 'The mind ,ee. thi ngs inside-<>ut . What it take. to bE lifo i, really d.ath, and what it take, to bE death i. really lif.,' ~ Like Pagan and Chri"ia n Gnoltic. , tho original Muslim. taught that God cre .. ed creation so that h. could come to know himself, ,- M ohammad ha, Allah proclaim ; 'I.m. hidd.n tro .. ure, I wan t<.J to bE known . I creat.d t he cosmo, so that I might bE kn own '~ The Our'an to.che, t hat God c"'atod humanit y • • an image of himself,!O th at h. could cont empl>!o h im ..lf .. in a mirror. We are God in ,e. rch of

I"U! A." O TH! l OIT GOOD'"

himself. 'He who know. himself know. Goo' was a common Suli ... ying, ~ Teaching the perennial paradox that wo are all individual expre.sion> of the Onene .. of Goo, which i. the e.. ence of Pagan, Christian and bl . mic Gnostici.m, Rumi has Allah tell u o: 'I am your tongue and eye • . lam all your senses, lam your h a]>pine .. a nd a ng<L You a re my propeny, but I belong t o you . S<lmet imes I "y, "You are you, " Ot her timo.1 "'y, " You a", Me" Whichever way_ lam the Sun which illuminates it""

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