The gospel of truth

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The Gospel of Truth I begin a new study in “The Gospel of Truth”. My inclination this time around is toward a simpler format. The original text will be placed one 'paragraph' at a time, and will be seen in Times New Roman 14 italics. Each 'paragraph' will be followed by my own paraphrased version of the original in Times New Roman 14 regular type – which will then be followed by commentary. Quotes from external sources, such as Wikipedia, will be placed in Times New Roman regular type, and quotes from the Bible will be placed in Arial 12 regular type. Original text will be indented while paraphrasing and commentary will be placed flush against the left. Bold type and underlined words, I hope, will be used sparingly, but nevertheless, they will be placed where I deem closer attention should be directed. I hope this refined format will free the mind for reception of the communication. I encourage readers to do the same thing I do, that is to work through the Holy Spirit toward a greater understanding of truth – wherever it may be found. Let us begin. The message of truth is joy for those who have received from the Father of truth the grace of knowing him, through the power of the Word that came forth from the fullness, the one who is in the thought and the mind of the Father, that is, the one who is addressed as 'the Savior', (that) being the name of the work he is to perform for the redemption of those who were ignorant of the Father, while in the name of the message is the proclamation of hope, being discovery for those who search for him. Paraphrased: The fullness, the one who is addressed as 'the Savior', was in the thought and mind of the Father of truth. Savior is the name and message of the work he is to perform, a work that will result in the redemption of those who've been ignorant of the Father. A statement of hope may also be found in the name of the message, and for those who seek him, that name is discovery. What they discover is the message of truth, and to all whom the Father of truth communicates the grace of knowing him, that message is joy. Commentary: What I see in the opening statement is a tendril, a small electrical finger of communication snaking around until it connects with an isolated individual. That connection provides an avenue whereby the individual may discover his or her true nature, a nature that lies beyond his or her self-containment and limitation. Imagine the scenario in terms of light bulbs. Imagine the Savior as a 100 watt bulb. Imagine those who seek as 60 watt bulbs, and knowledge of the Father of truth as

the electricity that brightens all. Electricity is the Father, the Savior, the message, the work, the hope, the grace of knowing him, and discovery itself. Then, there are the poor 40 watt bulbs who rest in their sockets, waiting for external circumstances to turn them on and off – they are mostly off and covered with dust, ignorant. What must we know about ignorance? When the totality went about searching for the one from whom they had come forth - and the totality was inside of him, the incomprehensible, inconceivable one who is superior to every thought - ignorance of the Father brought about anguish and terror; and the anguish grew solid like a fog, so that no one was able to see. For this reason, error became powerful; it worked on its own matter foolishly, not having known the truth. It set about with a creation, preparing with power and beauty the substitute for the truth. Paraphrased: Ignorance of the Father caused anguish and terror. Anguish increasingly impaired one's ability to see clearly, therefore, error entered the picture, building upon its own assumptions because it was without truth. What was seen in the thick fog was merely the offset illusion of truth. Being without the ability to perceive truth, those blinded by the fog of anguish had to create their own versions of truth, substitutes upon which they labored to achieve beauty and power. But the truth is superior to lesser constructs, as it stems from and is found in the Savior, who is the fullness of the one. Commentary: Wikipedia describes anguish thus: Anguish is a term used in philosophy, often as a translation from the Latin for angst. It is a paramount feature of existentialist philosophy, in which anguish is often understood as the experience of an utterly free being in a world with zero absolutes (existential despair). In the theology of Kierkegaard, it refers to a being with total free will who is in a constant state of spiritual fear that his freedom will lead him to fall short of the standards that God has laid out for him. In the teachings of Sartre, anguish is seen when an utterly captured being realizes the unpredictability of his or her action. For an example, when walking along a cliff, you would feel anguish to know that you have the freedom to throw yourself down to your imminent death. This was not, then, a humiliation for him, the incomprehensible, inconceivable one, for they were nothing, the anguish and the oblivion and the creature of deceit, while the established truth is immutable, imperturbable, perfect in beauty. For this reason, despise error.

Thus, it had no root; it fell into a fog regarding the Father, while it was involved in preparing works and oblivions and terrors, in order that by means of these it might entice those of the middle and capture them. Paraphrased: This in no way was a humiliation for the incomprehensible and inconceivable one. Without him, they were nothing: the anguish, oblivion, and creatures of deceit. The established truth is immutable, imperturbable, and perfect in beauty. This is why we should despise error. And so it is that error has no root. It fell into a fog regarding the Father. It busied itself single-mindedly preparing the works, oblivions, and terrors that would entice the undecided into the ranks of its isolated sense of self-importance. Commentary: Error is the Yang to Truth's Yin. Error had come forth from Truth, but was not one with it. It sought separation, isolation, and limitation. It sought an autonomous identity, and an independent sense of self-worth. In all of this, there was a withdrawal from an original relationship. Lying and secret keeping were employed to convince the middle-grounders. Imagine yourself as the first instance, and the first instance as the first man. You stand astride the dividing line, with one foot in the spiritual realm and one foot on solid ground. With only one foot in reality, you feel incomplete and unsteady. You pull yourself completely through to the one side and find a sense of balance on two feet. You have chosen separation and isolation from the relationship you had with truth. Error exists in the fact that you tell yourself you have found balance, for without the relationship, there is only one-sidedness. The instance makes another go of it. You tell the one standing astride the dividing line to step through: you will help him stand on his own; you will help him find balance. Your offer of support is a concealment of the Truth and the relationship you have despised. The oblivion of error was not revealed. It is not a [light] from the Father. Oblivion did not come into existence from the Father, although it did indeed come into existence because of him. But what comes into existence in him is knowledge, which appeared in order that oblivion might vanish and the Father might be known. Since oblivion came into existence because the Father was not known, then if the Father comes to be known, oblivion will not exist from that moment on. Paraphrased: The oblivion, and relationship-destroying darkness of error was a choice of limitation. The darkness of oblivion stands in opposition to the light within the Father. Although it was made possible because of the Father's actions,

oblivion did not exist either in him, or of him. What comes into existence in and of the Father is knowledge of the Father and the relationship, so that oblivion may be vanquished, and true balance restored. Since oblivion is only a state where the Father is not known, the reintroduction of knowing him becomes a weapon that destroys darkness and error. Commentary: A free dictionary on the internet defines oblivion as 'the condition of being forgotten or disregarded'. Where light is disregarded, only darkness is left. Another definition of oblivion is 'the state of being mentally withdrawn or blank'. Withdrawn is defined thus: 'not wanting to communicate', (a choice) 'a disorder characterized by withdrawn and fearful behavior'. Two synonyms for the word are 'inhibited' and 'uncommunicative'. Blank is defined thus: 'devoid', 'erased', 'incomplete', 'unfinished', 'lacking', 'empty', 'worthless', 'indicative of an omission', 'something removed or obliterated', 'blocked or prevented', 'failure to find or remember something'. In all of this, I must say, it is clear that a frenzy of choices have been enacted toward the goal of separatism and limitation. It may be postulated that as time accrues and the same choices repeat, a sort of calcification occurs. Yet, within the entire spectrum of hardening hearts, balance pulls on the reins of those least inclined to chomp on the bit. Through this, the message of the one who is searched for, which <was> revealed to those who are perfect, through the mercies of the Father, the hidden mystery, Jesus, the Christ, enlightened those who were in darkness through oblivion. He enlightened them; he showed (them) a way; and the way is the truth which he taught them. Paraphrased: Some stood with one foot in the darkness of disregard, but were not wholly lacking, as they nurtured within them the seed of perfection, and the inclination toward a relationship with truth. To these individuals the Father of mercies sent a message of light. To those who suspected there was more, he sent a seeking nature sufficient to the answer they sought. He showed them a hidden mystery, and that mystery was Jesus. He showed them a way, and that way was Christ. He taught them truth. Commentary: Not all oblivion is complete. Obviously, some work at it more than others. Just as obvious should be the other end of the spectrum, where individuals suspect there is something more than the limitations which have been set, not necessarily by themselves, but certainly by the powers that be. We may call them

the weak links in the Yang chain. We may view them as the strength of the dawning Yin. I will explain this with a cup of water under a dripping faucet. The content of the cup is mixed, half is water and half is ink. We will call the ink error and disregard. It was introduced in an attempt at autonomy and separate identity. It is an attempt to disregard its relationship with the water, but the relationship cannot be shut out. The water continues to drip. As to the content being mixed, we may view that as a receptive nature that seeks the next drop of water. As an answer, each drop of water becomes a greater part of the nature. Ultimately, the ink will be completely washed out of the cup, and the relationship of the cup to its content will be re-established. The relationship, in this example, is between the cup and its content. In other words, a cup of water cannot be just a cup, no matter how hard it tries. Error may be introduced in an attempt to deny one part of a relationship, but what one is attempting to forget is ever a part of oneself. The whole purpose of the cup of water is its relationship with the water. It cannot be truly autonomous. We may view the cup of water as the 'fullness' that is expressed in the original text. We may call it 'one'. That is the name given to the Father. This we may understand as the whole shebang: everything that is, both spiritual and corporeal. The left and the right hand, or the whole system as it works hand in hand. For this reason, error grew angry at him, persecuted him, was distressed at him, (and) was brought to naught. He was nailed to a tree (and) he became fruit of the knowledge of the Father. It did not, however, cause destruction because it was eaten, but to those who ate it, it gave (cause) to become glad in the discovery, and he discovered them in himself, and they discovered him in themselves. Paraphrased: Error fought against truth, and persecuted truth, but could not prevail. Darkness fought against light but could not destroy it. Ignorance and disregard of the Father fought against knowledge of the Father and were defeated. Mankind, the established order, and the powers that be, persecuted Christ. He became the fruit of the tree upon which they hanged him. They sought attrition, but only achieved the feeding of those they sought to deprive. Those who ate the fruit of reconciliation found that they were one with the fullness. Gladly, they discovered that they were one with Christ. Commentary: That whole attempt at self-limitation fiercely resisted the resurgence of the relationship. The ghostly frame upon which hung the unreal flesh of their

identity trembled under the strain. They saw their impermanent constructs crumbling before them. Although knowledge of the Father was re-established, the battle still rages, and will continue to do so cyclically. Sometimes fullness will prevail, and sometimes self-limitation will prevail. Presently, self-limitation leads this dizzying race. Against truth are set a host of independent identities: atheism, agnosticism, new age spiritualism, world religion, and apathy. The modern battle cry is 'live and let live, just leave me alone'. Today, truth, relationship, and purpose are under attack. Churches and schools have already succumbed; free Government buckles. The accusations of 'ignorance', 'fantasy', and 'wish-fulfillment, have been leveled against belief and faith. The complaint paints a picture of harm done, and harm being done. It is a campaign of propaganda. They would like people to think that the whole matter is destructive, but as it actually turns out, Christ became the fruit of knowledge of the Father, a fruit that does not destroy but enlivens. This was done in answer to the fruit of the knowledge of 'good and evil' by which mankind first tasted separation. The hinges may creak and moan as the door swings open, but the result is that light fills the room. As for the incomprehensible, inconceivable one, the Father, the perfect one, the one who made the totality, within him is the totality, and of him the totality has need. Although he retained their perfection within himself, which he did not give to the totality, the Father was not jealous. What jealousy indeed (could there be) between himself and his members? For if this aeon had thus received their perfection, they could not have come [...] the Father. He retains within himself their perfection, granting it to them as a return to him, and a perfectly unitary knowledge. It is he who fashioned the totality, and within him is the totality, and the totality was in need of him. Paraphrased: As for the Father, who we consider to be the incomprehensible, inconceivable, and perfect one, he created the totality within himself. All things naturally desire the fullness, and draw from it. He retained within himself the perfection we left behind, not that he was withholding through jealousy. Indeed, what jealousy could there possibly be between himself and his members? If we had retained our perfection in this aeon, we could not have come apart from the Father. No, he reserved the perfection as our return passage home. In a perfectly unitary knowledge, the Father granted us access to our complete nature. That is why we say it is he who fashioned the totality within himself, and the totality has need of him.

Commentary: There has long been a school of thought that views all of existence as the constituent parts of one greater entity. Many subscribe to that school of thought, some not quite realizing that they do. The belief in God as 'nature' is an expression of that particular reasoning. We find expressions of that school of thought scattered throughout the world's major religions and philosophies. I personally know someone who claims not to believe all the 'claptrap' religion dishes out. We may see in that the inclination toward separatism through autonomy. However, this person has also expressed the view that God is nature, which is a clear expression of the totality being in need of, or having a desire toward the one within whom they exist. Such is an instance of unifying knowledge. As in the case of a person of whom some are ignorant, he wishes to have them know him and love him, so - for what did the totality have need of if not knowledge regarding the Father? - he became a guide, restful and leisurely. In schools he appeared, (and) he spoke the word as a teacher. There came the men wise in their own estimation, putting him to the test. But he confounded them, because they were foolish. They hated him, because they were not really wise. Paraphrased: Imagine the case of an unknown man who wishes that others get to know him, that others may, perchance, come to love him. And why? Because he is like them, and they are like him. So it is with the totality. What does it need if not knowledge of the Father? In the place and manner they might receive him, he came as their guide, and he appeared in their schools to teach them. Those who were wise in their self-contained estimation put him to the test. He confounded them because they were actually foolish. They hated the Truth because their one-sided wisdom was revealed. Commentary: As a man seeking the simple bond of companionship, the totality points to all that connects man to God. It is a plea that pervades all creation. It is the suspicion of the truth, and the truth of the suspicion. It is the connection that self-limited and autonomous individuals hope to sever. Yet, they have no weapons against truth except the lies they have made of themselves. They wish to derail the train, but all they may do is prostrate themselves upon the tracks. I once saw a video of a badger with an egg. The nature of the badger is geared toward digging. The badger attempted to 'dig' the egg, but for all his attempts, he only managed to throw the egg behind himself. The inner goal eluded him, but like those who were wise in their own conceit, the badger actually had half the answer. Had he thrown the egg against a rock, his need would have been sated. Though

there was failure on the part of the badger, we must not be blind to the fact that he was acting on the awareness of his need. Everything in creation acts upon the awareness of its need. For our part, the egg we throw behind ourselves, being the object of our desire, is not an egg apart from our identity. It is the egg within which we have our existence. After all these, there came the little children also, those to whom the knowledge of the Father belongs. Having been strengthened, they learned about the impressions of the Father. They knew, they were known; they were glorified, they glorified. There was manifested in their heart the living book of the living - the one written in the thought and the mind of the Father, which from before the foundation of the totality was within his incomprehensibility that (book) which no one was able to take, since it remains for the one who will take it to be slain. No one could have become manifest from among those who have believed in salvation unless that book had appeared. For this reason, the merciful one, the faithful one, Jesus, was patient in accepting sufferings until he took that book, since he knows that his death is life for many. Paraphrased: Following the failure of worldly wisdom, there came to him his children: those to whom belongs the knowledge of the Father. Being strengthened, they learned about the imprints of the Father. These both knew, and were known. They were enlightened, they were empowered to enlighten. In their minds was made obvious the living book of the living – the book that was written in the thought, and communicated from the mind of the Father. That was the accumulated truth that existed even before the totality was within his incomprehensibility. But, he reserved that book for the one who would take it up to be slain. No one could manifest from among the ranks of believers in salvation unless that book had appeared. Therefore, merciful and faithful, Jesus patiently accepted suffering until he obtained that book. He knew his death was life for many. Commentary: I want to explore several concepts more closely. One is the 'imprints' of the Father. Another is 'the living book of the living'. Then, there is also 'knowledge of the Father', 'belongs' (that is: possession), 'manifest', 'patience', and 'children'. We are introduced, in the original text, to the concept of children. Our understanding is of offspring and heirs who must first be born. That is to say that children are made: they are the result of a process. These children which the text presents us with are also described, variously, as being 'strengthened', and as being 'believers in salvation'; they are described as existing within a relationship, as

learning, as having a connection that makes them like what they are connected to. They are said to both be glorified and able, or authorized, to glorify. Let's look at that last first. Imagine the connection between a sheriff and his deputy. Let us say that the sheriff frees the man from a jail cell and then deputizes him. The deputy becomes like the sheriff. He is able, or authorized, to be and do the same. The deputy may free a man from a jail cell and deputize him. Many of the descriptions of children, as found in the original text, indicate a process, being strengthened for example. Learning is also a process, as well as manifestation. We see a preparation toward a goal. The process in which our deputy finds himself may ultimately lead to his becoming the sheriff. The sheriff may possess a book of the law from which he teaches the deputy. The patience involved in the learning process is the dawning awareness that the deputy may someday both possess and teach from the same book. Let us continue with the example of the deputy and the book of law. The deputy may ask why; the sheriff may point to the book and reply, this is how it is. When we approach the concept of a 'living book of the living', how must we see it? What if the sheriff had no book, but the law was instead all memorized. We might say that the law was a part of the sheriff, as it was internalized. It is how the sheriff thought, spoke and acted. The law and the sheriff were one. What about the second deputy, the one the deputy deputized? He watches the first deputy, and realizes that what he sees in the deputy is an imprint of the sheriff. Admittedly, the word imprint is my own choice, but many of us subscribe to an old expression: “in other words�. That expression is part and parcel of who we are, and how we communicate. In other words, how do I express to you the concept of 'impressions'? In an attempt to help you avoid the vague notion of just another notion, I choose a more concrete term: 'imprint'. When we think of a royal ring and wax seal, we understand that an imprint is an impression of the ring in the seal. Are we the children of the Father? Do we possess the knowledge of the Father? 'To whom belongs' may denote a predetermination of the Father to give said knowledge, but we must ask ourselves, as children, are we actively taking ownership? Just as there lies hidden in a will, before it is opened, the fortune of the deceased master of the house, so (it is) with the totality, which lay hidden while the Father of the totality was invisible, being something which is from him, from whom every space comes forth. For this reason Jesus appeared; he put on that book; he was nailed to a tree; he published the edict of the Father

on the cross. O such great teaching! He draws himself down to death, though life eternal clothes him. Having stripped himself of the perishable rags, he put on imperishability, which no one can possibly take away from him. Having entered the empty spaces of terrors, he passed through those who were stripped naked by oblivion, being knowledge and perfection, proclaiming the things that are in the heart, [Jesus became the willing student, that he might] teach those who will receive teaching. Paraphrased: The written will hides the fortune of the deceased master. Similarly, the totality, being something that is from the Father, remained hidden within the Father while he was invisible. It is from the Father that every realm comes forth. That was exactly the reason Jesus had to appear. He dressed himself in that book, he donned that will. Nailed to a tree, he published the edict of the Father from the cross. Such a marvelous conveyance! Although eternal life clothes him, he drew himself down into death, and having stripped himself of the perishable rags, he dressed himself with the imperishability none but the Father can give or take. Entering the empty realms of terror, Christ passes through each of us who are stripped naked by oblivion. He does this as knowledge and perfection. He proclaims those things that are of the invisible inner man. Jesus became the willing student, that he might teach those who are ready to learn. Commentary: The fact that we may be fellow heirs with Christ makes the analogy of a last will and testament all the more apt. Jesus came to our empty realm as the physical representation of all the fullness that exists within the invisible Father. That spiritual will was read aloud in the very act of worldly sacrifice. In doing so, Christ communicated the removal of rags, and the conversion to glory. It is enlightening to note that we, here, are described, not as being clothed with our oblivious machinations, but rather as being stripped naked by them. Our realm is not layered with our constructs, as in a sort of calcification, but is described as an empty space. The more we strive for autonomy and independence, the more we remove our foundation and support – the more we plunge ourselves into terror. Is there any wonder why each passing day shows us the representation of this truth in heightened terrorism? I appreciate the manner in which Christ is described as communicating the will of the Father: he literally becomes a part of each of us as he 'passes through'. As a model of the student most capable of digesting the mysteries of God, Christ becomes within each of us who are willing, that willing and capable student, thus teaching us from the inside out – leaving nothing to chance.

But those who are to receive teaching are the living, who are inscribed in the book of the living. It is about themselves that they receive instruction, receiving it from the Father, turning again to him. Since the perfection of the totality is in the Father, it is necessary for the totality to ascend to him. Then, if one has knowledge, he receives what are his own, and draws them to himself. For he who is ignorant is in need, and what he lacks is great, since he lacks that which will make him perfect. Since the perfection of the totality is in the Father, and it is necessary for the totality to ascend to him, and for each one to receive what are his own, he enrolled them in advance, having prepared them to give to those who came forth from him. Paraphrased: The one who is ignorant is in need, and his deficit is enormous, since he lacks that part of himself that will make him complete. But those who are meant to receive a living teaching from the living one – they are the living: they are listed in the book of life. It is about themselves that they receive instruction, for they receive it from the living Father, and their abundance is remitted to the Father. Since the completion of the totality is in the Father, it is necessary for the totality to build toward him. That being the case, God enrolled the 'receivers' in advance, preparing them to also be teachers to forthcoming students. If one has knowledge, he takes what are his own, and draws them into himself. Commentary: In the school of hard knocks, there are those on the inside and those on the outside. Hard truth is a sharp sword dividing the haves from the have-nots, dividing those who will from those who will not. Truth gathers to itself those who will receive of its abundance, and gives them more. There is no loss to truth in this, as all truth builds toward truth. It may also be said that all living build toward life, and all of childhood builds toward parenthood. The student that successfully incorporates the teaching is able to teach. By one and the same process, the Father builds within himself the children who will magnify the Father. What about those on the outside – are they some luckless bunch of dimwits? No. They are there by choice. It is their design to reject. They communicate broadcast, “We are as good as you; you may not tell us anything”. They reject the communications of the teacher and the student alike. They interpret what is taught and what is learned as something that is outside and apart from their reality. They call it so much myth, fairytale, and mental disorder. However, the thing the student incorporates, the thing the rejecter rejects – what is it? Each individual who receives, receives only those things that are meant for him. It is like a loan tailored specifically to that student's personal need. It may be said

that if I learn anything at all, I learn 'me'. When I repay, 'me' is still the acceptable currency. I am not apart from the system, but an integral part of it. I may be viewed as one of the three lumps of dough in Christ's parable (Matt. 13:33.) The loan I receive into myself is growth, but not just of myself, for I was never meant to be a lump alone. If the totality within the invisible Father is viewed as consisting of three measures of meal each receiving yeast to make them rise, the conclusion must be reached that the whole was intended to be leavened. The three must be joined, and all rise together as one. What the haves take to themselves is part and parcel of who they are. The thing that is found in the son is found first in the father. The fellowship between brothers is the father they share. The student not only incorporates knowledge and truth, he incorporates his fellow student as well. Students graduate as a class. What the have-nots reject is part and parcel of who they are. They reject it in themselves and in others as well. A live and let live approach to one's life is not a fellowship with other have-nots, but the distancing of autonomy that is directed against all others equally. Communication is only possible where something of an equal nature is shared. That shared equality might be something we learn together as a class or profession, and thus that particular language, as in Doctor dialog or Legalese. It might be a need, as in sustenance or fair weather, but it can only be what we hold in common, as in a connection to God, and a recognition of God in others. A shared, and thus, equal nature may never be communicated from the mindset of rejection, distancing, or autonomy. Those whose name he knew in advance were called at the end, so that one who has knowledge is the one whose name the Father has uttered. For he whose name has not been spoken is ignorant. Indeed, how is one to hear, if his name has not been called? For he who is ignorant until the end is a creature of oblivion, and he will vanish along with it. If not, how is it that these miserable ones have no name, (that) they do not have the call? Therefore, if one has knowledge, his is from above. If he is called, he hears, he answers, and he turns to him who is calling him, and ascends to him. And he knows in what manner he is called. Having knowledge, he does the will of the one who called him, he wishes to be pleasing to him, he receives rest. Each one's name comes to him. He who is to have knowledge in this manner knows where he comes from and where he is going. He knows as one who, having become

drunk, has turned away from his drunkenness, (and) having returned to himself, has set right what are his own. Paraphrased: Each individual's name comes to him, whereby he may be called. Those meant to obtain knowledge in this manner know from where they come, and where they will go. They are as those who release the dark stupor of drunkenness, and have embraced the light of sobriety, and being in their right mind, have set their affairs in order. Those whose names God set, he then called, and one with knowledge is the same whose name is called. Unless your name is called, you really don't know if it is you that is being addressed. Indeed, how is one to know he is being spoken to if he has not been singled out and called by name? Those who disregard their own name, and thus reject communication, will dwindle into obscurity. Or how can it be that these miserable ones have no name by which they are called unless they reject their names. Therefore, if one has knowledge, it is from above. If his name is called down to him, he hears, he answers, and faces the one calling his name. He lifts his eyes to the one calling his name, knowing in what manner he has been called. Having knowledge, he rests in the connection, and receives the communication, and does the will of the caller because he wishes to please as much as he has been pleased. Commentary: We are speaking of predetermination as opposed to its rejection by way of the distancing of autonomy, or 'free will'. There are, here, only two types to consider. The first type is the one who is connected through the communication. The second type is the one who rejects or disregards his connection through the communication. This is how it plays out: God has created the totality within himself. Each aspect of that oneness has been given a name, in advance, for the purpose of communication. What does God communicate? He communicates the connection: God/man. I have been in audiences where the speaker speaks to all at once. I have always considered these instances to be instances of non-communication, for none have ever called me by name and spoken directly to me. Yes, I am part of the group, but I am not the group: if a speaker wants to communicate direction, praise, or blame, he needs to say, “Daniel, do this”, or, “Daniel, you failed or succeeded in this regard.” God calls us each by name. It is, after all, a quite normal function. Someone walks by, they say, “Hey Daniel, do me a favor . . .” I turn and look them in the eye, I make the connection that joins us, I hear the communication and respond in kind. “Sure”, I say.

Consider a man of faith, a man who believes in his God, as someone God has predetermined to be just that kind of man. Being 'that kind of man' is that man's name. That name is the predetermined connection by which God communicates faith, truth, direction, and everything else that is the very nature of the Father – which also happens to be the very nature of the man, and the very nature of the communication. Think of a letter. It is sent by 'Big A', it is addressed to 'Little A'. When it is opened and read, the message says, “A”. The mailbox, a deliberate choice, has 'A' stenciled on the side for identification. Now just imagine if someone wants to give me money. They call me by name and say, “Hey, I have this for you; it's yours”. But I disregard my name, ignore it. If I don't hear my name, it all sounds like something meant for someone else – certainly not for me. They try to send the check by mail, but it is returned: I have scrubbed the 'A' from the side of the mailbox, and as if that was not enough, I took it down, hid it in a box, and put the box in a locked garage. He has brought many back from error. He has gone before them to their places, from which they had moved away, since it was on account of the depth that they received error, the depth of the one who encircles all spaces, while there is none that encircles him. It was a great wonder that they were in the Father, not knowing him, and (that) they were able to come forth by themselves, since they were unable to comprehend or to know the one in whom they were. For if his will had not thus emerged from him - for he revealed it in view of a knowledge in which all its emanations concur. Paraphrased: It was a great wonder that they were in the Father without knowing him. Since they were not able to comprehend or know the One in whom they were, it was a great wonder they were able to come forth by themselves. His will emerged from him and was revealed in a view of knowledge in which all the emanations of knowledge concur, and on account of the depth of the One who encircles all spaces , while there are none that encircle him, they who came forth on their own received error. He has therefore filled the places they departed, and this in advance of their return, that he might draw them back from their error. Commentary: If a man understands 'solid ground' beneath his feet, a clear glass bridge will make him jump back. I recall a video of an elevator prank in which the floor of the elevator was seemingly withdrawn from under the occupant's feet. Of course, there remained a clear plexiglass floor to stand on after the opaque panels slid back. Still, and without exception, each occupant hugged the wall.

When we cannot see the whole, we cling the more tenaciously to what we can see. To build an entire cosmology only on the limitations of individual perception is erroneous. Man came forth from God but could not see him. He was like a clear glass bridge across a deep and frightening chasm. Man jumped back and 'hugged the wall'. Knowledge itself is not the issue. One particular 'view' of knowledge is: the view that is complete due to an inclusive nature. It is a view that embraces the glass bridge, and the depth of the chasm. Hugging the wall is a kind of knowledge, but it is exclusive and limited, and will allow for nothing but 'solid ground' beneath one's feet. I find it interesting to think that man's separation from God left little empty spaces that God filled in. After all, the concept is that God encompasses all that exists – that there is nothing outside of God that may encompass him. They are little manshaped holes that are perfect matches to those of us removed from them. These perfect matches are 'filled with' God. He reaches out to us from our own personal space. How, then, are we drawn back from our own limited and exclusive knowledge? The answer is simple: a different 'view' of knowledge: one that is inclusive rather than exclusive. We are drawn back from the error of limited knowledge by the adoption of a view of knowledge that is complete. It is a view (that is to say it is a 'mindset', or 'spirit') that allows for the harmonious incorporation of both the apparent and the not-so-patent. Intangibles such as 'faith' and 'hope', by their very existence, are guaranteed their own space and place within the scheme of things. Admittedly, the limited view tries to deny them, but since they exist, the complete view affords them full equality. This is the knowledge of the living book, which he revealed to the aeons at the end as his letters, revealing how they are not vowels nor are they consonants, so that one might read them and think of something foolish, but (rather that) they are letters of the truth, which they alone speak who know them. Each letter is a complete <thought>, like a complete book, since they are letters written by the Unity, the Father having written them for the aeons, in order that by means of his letters they should know the Father. Paraphrased: This is the knowledge found in the living book. Upon the completion of his letters, God revealed to his emanations that these were no mere consonants or vowels, open to individual misinterpretation. Rather, they are letters of truth, readable and speakable only by those who embrace them. Like a complete book,

each letter is a complete thought. Since they are letters of truth written by the 'whole identity', communications from the Father to his 'sonships', they are the vehicles by which his emanations embrace and incorporate the Father. Commentary: The Gnostic cosmology emanated outward from God through successive 'aeons'. These emanations became less divine the further away from God they were, but still in all, they are each expressions of God, with the stamp of his will, and to each, God has extended a line of communication. These emanations are spirits and powers and extensions of the Father. At a point congruent to our own, angels may be the more appropriate case. This point is also the place where error has entered into the picture. Communication is an essential element of continuity with each successive aeon. This communication is like a two-way street, by which I mean there is bidirectional traffic. There is a progression toward the emanation, and a progression back toward the source for the purpose of continuity of the whole. The part of that whole that we may deal with effectively is the part inhabited by men and angels. This place is far enough removed from the source that error is a concern. There may be found, here, error on the part of both men and angels. Our particular emanation, it may be said, has somewhat missed the target. We may well wonder why people of certain past ages and cultures so belabored each 'jot' and 'tittle' of their growing compendium of dawning spiritual awareness. Well – it's who we are, and who we are is defined by the communication. We, today, should be just as concerned. If we say it, it is in us to say: it is a part of us. We are geared to it. The two-way street of our particular emanation can handle traffic in both directions. It is essential, here, to grasp the nature of God's communication: his letters of truth, each being a complete thought – and, I stress the word 'complete'. Why is there such a deep divided between believers and non-believers? The answer lies in the nature of God's communication. God's communication of 'faith' or 'hope' or 'truth' is not found in any physical conveyance by itself. Such conveyances by themselves are always open to personal interpretation, thus: misinterpretation. The man at bat pops a high ball to the outfield. You are in the appropriate place, but you cannot catch the ball – ever. Why? Forget that you are not wearing a catcher's mitt, you aren't even equipped with hands. Before one may receive, one must be equipped with the means to receive. Whenever you see someone catch or throw a ball, they may or may not have a glove, but they always have hands.

The letters of truth are the hands that some of us are equipped with. If one of us is able to think, imagine, hope for, or believe a thing, that thing is already part of the works. But, it is not part of the works for everyone. We see because we have eyes, but some people are blind. We hear because we have ears, but some people are deaf. We eat because we have a mouth to shovel those grits into, however there are some who must be fed intravenously. It should come as no wonder that some people rail against faith and hope as so much foolishness – they are unequipped to receive it. How can they possibly incorporate it? And some us faithful ones: shame on us! For we have thrown the spiritual ball to our unequipped brothers and sisters only to see it bounce off their heads and fall to the ground. While his wisdom contemplates the Word, and his teaching utters it, his knowledge has revealed <it>. While forbearance is a crown upon it, and his gladness is in harmony with it, his glory has exalted it, his image has revealed it, his repose has received it into itself, his love has made a body over it, his fidelity has embraced it. In this way, the Word of the Father goes forth in the totality, as the fruit of his heart and an impression of his will. But it supports the totality, purifying them, bringing them back into the Father, into the Mother, Jesus of the infinite sweetness. Paraphrased: Jesus of the infinite sweetness. This is how the word of the Father goes forth throughout the totality: it is the impression of his will; it purifies the totality, it is the fruit of his heart; it draws all back into the Father, and into the Mother. His wisdom contemplates the word, his teaching utters it, his knowledge, the image of him, reveals it. While his patience is a crown upon the word, and his gladness is in harmony with it, his glory enlivens it, and his repose receives it into himself. His love makes a body over it, and his fidelity embraces it. Commentary: The totality expands away from God, gaining mass, but losing light. God sends out to all that is a hook that catches everything, and draws it back into himself. There is no loss; God is self-contained. God creates, expands, and cycles back into himself through a mechanism known as the word. There are seen within this portion of text certain hints of the Bridal Chamber that should remind us of the writings Gnostic Philip. The totality is a cyclic passion of both the Father and Mother of reality – proceeding from and returning to that point of intimacy.

Two relevant inferences are brought up; we should note those inferences. First is that Jesus is the image of the word, the point of intimacy between the Father and the Mother of all. It is Jesus who proceeds from, and it is Jesus that returns to, the Father and the Mother of all. Second is that knowledge is the image of the invisible, spiritual Father. As a mechanism of God's labor, the word is seen to: purify the totality and impress all it touches with the desire of God, thus drawing it back toward God. God's labor is seen to manipulate the word thus: in the proceeding outward, the word is revealed in knowledge, sown broadcast by the teaching of understanding, and contemplated when wisdom is attained. It is the smallest of seeds that is tended toward the greatest of harvests. In the return, God's labors are seen to become the gathered fruit of his desire. He has received the harvest, and now there is rest and repose. The intimacy seen in the labor is present also in the rest and repose. He is joined to the thing upon which his patience has placed a crown, and this is where the Bridal Chamber comes in. Since the thing that proceeds is knowledge, and that very image of God, through the word, works its way back toward wisdom, a medium for the word, and for knowledge, understanding, and wisdom is to be expected. That medium is man. The totality within God, all that is, that expands outward from God, that by its expansion, loses light, must be considered spiritual. Spirituality proceeds from a spiritual God. As it expands away from its center it loses spirituality, but at the same time it is the medium in which God plants the seed of spirituality. Now, re-read what I just wrote, but the second time around, replace the word 'spirituality' with the word 'knowledge', then 'understanding', then 'wisdom', then 'man'. A rock, or a planet, or a constellation may not know, but sentient beings are most certainly equipped with the machinery to process the spiritual attributes of knowledge, understanding, and wisdom. We are the medium in which may be found both the seed and the harvest of spirituality. It is in man that the word may be found, and in mankind that a Jesus takes shape. The labors of God are found in man, and man is what returns to the Father as a son, and to the Husband in his repose as the virgin bride, and Mother of the totality. An entire cosmology may be seen in the text segment above, but it is not out swirling among the stars. It is never separate from man.

Likewise, man may not separate himself from his spiritual center. Man proceeds outward, gaining mass, losing light, but within man the medium is found the fisherman's hook that will ultimately draw him back. The Father reveals his bosom. - Now his bosom is the Holy Spirit. - He reveals what is hidden of him - what is hidden of him is his Son - so that through the mercies of the Father, the aeons may know him and cease laboring in search of the Father, resting there in him, knowing that this is the (final) rest. Having filled the deficiency, he abolished the form - the form of it is the world, that in which he served. - For the place where there is envy and strife is deficient, but the place where (there is) Unity is perfect. Since the deficiency came into being because the Father was not known, therefore, when the Father is known, from that moment on, the deficiency will no longer exist. As in the case of the ignorance of a person, when he comes to have knowledge, his ignorance vanishes of itself, as the darkness vanishes when the light appears, so also the deficiency vanishes in the perfection. So from that moment on, the form is not apparent, but it will vanish in the fusion of Unity, for now their works lie scattered. In time, Unity will perfect the spaces. It is within Unity that each one will attain himself; within knowledge, he will purify himself from multiplicity into Unity, consuming matter within himself like fire, and darkness by light, death by life. Paraphrased: Man will arrive at himself within 'unity', that is: within knowledge, the image and likeness of God. Man will thus purge himself of multiplicity and attain Unity, consuming matter within himself by the fire of God, consuming darkness by light, and death by life. As in the case of an ignorant man who comes to knowledge, and his ignorance vanishes, darkness will vanish when light appears, and deficiency will vanish in the face of perfection. God reveals to us the bosom of his Holy Spirit. He reveals what he hid within his own image – the son – so that through the mercies of the Father, the aeons may cease laboring to find him, and may finally know him, finding closure. God fills the empty space and abolishes the form of it, the world in which we are imprisoned. For the place of envy and strife is incomplete, but the place of Unity is whole. Since our world's insufficiency is the result of not knowing God, when the Father is known, the deficiency will end. From that moment on, the form of our deficient world will no longer be apparent, but will vanish as it fuses with Unity. Now, the works of the aeons lie scattered. In time, Unity will fill and perfect the empty spaces. Commentary: What pops out at you? In the reading and re-wording of this segment of text, what jumped out at me was this: aeons (fallen angels) are men, desperately seeking God.

Some may reject the 'desperately seeking God' part out of hand, but take an honest look at the mind set of mankind. Our constant quest is nothing less than 'the meaning of life'. I would say that is a fair match for 'desperately seeking God'. We are buried, blinded, and imprisoned in the dark form of this world. I see another match in the text: works that lie 'scattered' and 'multiplicity'. To whom does this text refer? Are there two objects or one? Is there a 'he' and a 'he', or only one 'him'? I think it is the latter. I think we are only looking at one prisoner of this world: the one who got too far away from God. Man is the aeon in chains of dark ignorance. Further, I think that each place occupied by man is an empty space that may only be filled spiritually, by God. By that I mean that the answer to the 'meaning of life' is the object of the aeon's desperate search. So, God reveals his Holy Spirit, and he reveals his hidden Son. We know he has revealed these to us, but did we know that he revealed them to aeons as well? If we see these as separate and distinct, perhaps we are still trapped inside multiplicities – and that is just another scattered work. Perhaps, Unity involves a mind set that no longer works to divide, categorize, or label. A mind set that makes distinctions between man and God is one that separates God from man. So, How does one 'attain' oneself? If it is through knowledge, we must recall that knowledge has, herein, been revealed as the image of the Father. Jesus, as an example of an empty space filled by God, made no distinctions between God and man, but knowingly said “I and the Father are One.� Let us follow that example. Repeat after me: 'I and the Father are Unity'. If indeed these things have happened to each one of us, then we must see to it above all that the house will be holy and silent for the Unity - as in the case of some people who moved out of dwellings having jars that in spots were not good. They would break them, and the master of the house would not suffer loss. Rather, <he> is glad, because in place of the bad jars (there are) full ones which are made perfect. For such is the judgment which has come from above. It has passed judgment on everyone; it is a drawn sword, with two

edges, cutting on either side. When the Word appeared, the one that is within the heart of those who utter it - it is not a sound alone, but it became a body a great disturbance took place among the jars, because some had been emptied, others filled; that is, some had been supplied, others poured out, some had been purified, still others broken up. All the spaces were shaken and disturbed, because they had no order nor stability. Error was upset, not knowing what to do; it was grieved, in mourning, afflicting itself because it knew nothing. When knowledge drew near it - this is the downfall of (error) and all its emanations - error is empty, having nothing inside. Paraphrased: Error is empty, that is the downfall of all its emanations: it has nothing within. When knowledge draws near, error is upset, not knowing what to do. It is grieved, it mourns, and because it knows nothing, it afflicts itself. Every point without stability and order is shaken and disturbed. As is the case of those who leave a house with jars that have bad spots: the master will not suffer loss, therefore they bring out the bad jars and break them. The master is glad to have them replaced with jars that are made perfect: he fills them. Indeed, such things apply to us all. We should ensure that the house will be Holy and silent in reverence of the Unity. When the Word appears, the one who lives in the hearts of those who speak it, it is not a sound alone, but becomes the speaker as well, and as with jars, there is a great disturbance among us. Some of us are filled while others are emptied; some of us are purified and supplied while others are poured out and broken up. Such is the judgment from above; it faces each of us as a two-edged sword that is able to cut either way. Commentary: Here, we see the spirit of error and all of its emanations bodied forth. Error's various emanations are defective like jars with cracks and holes. They are unable to remain filled. People in such a state may well complain: “What's the point!?� When knowledge approaches, and by 'knowledge' I mean the spirit of 'truth': the Word, those empty jars are disturbed. It is a grievous labor for them since the test proves they cannot 'contain' in the way a jar is meant to; all that is placed within them just pours out through the cracks. They raise a noisy fuss because the judgment is against them. The Word is the judgment because they will never retain it: they must be destroyed and replaced. In the whole house, they are found to be inharmonious. You can thump them with your finger and hear the hollow report. The same judgment that finds them unworthy, finds others to be whole and in harmony with the house – for the master will not suffer loss. What is the good judgment? It is that some jars can be filled with the Word and retain it. They are no longer just jars, in fact, for they have become not only able to receive and contain

the Word, they have become able to dispense the Word – in effect, they have become the body of the Word. Lastly, in what kind of house might we find such Word-retaining, Word-dispensing jars? It is the house of the master, who like the farmer, stores his harvest. In the place where he holds his vessels of food and drink – those things that sustain him, from which he supplies himself, and in which he rejoices – can be found the justification of all his labor. Truth appeared; all its emanations knew it. They greeted the Father in truth with a perfect power that joins them with the Father. For, as for everyone who loves the truth - because the truth is the mouth of the Father; his tongue is the Holy Spirit - he who is joined to the truth is joined to the Father's mouth by his tongue, whenever he is to receive the Holy Spirit, since this is the manifestation of the Father, and his revelation to his aeons. Paraphrased: Truth is the mouth of the Father; the Holy Spirit is his tongue. Whoever is joined to the Father's mouth, the Truth, is joined by his tongue, through its application: the Word. This is the manifestation of the Father, as well as his revelation to the aeons. Truth appears, and all its emanations know it. They greet the Father in Truth with a perfect power that joins them to the Father: they love the Truth. Commentary: We see, here, the concept of connection. As we saw earlier, when the 'Word' appeared, it appeared as part of those who spoke it, not as separate from them. A connection was seen between a jar that was fit to contain and what it actually contained, making the jar perfect, whole and harmonious with the house it was found in. The connection between man and God is love for the Word. It is interesting that the writer of this text chose to employ these two attributes as the manifestation of an invisible, spiritual God. The mouth and tongue work collectively to produce the Word. As such, it is the mouth and tongue that both send forth and receive. The Word goes forth from Truth and the Holy Spirit. The Word obtains an emanation, or a body. The connection is that the body knows it is an emanation of the Word because the Word is contained. The Word is not lost through the cracks, but the container is able to hold on to it and work with it. Those who have the Word within and are able to hold on to it, love the Word as part of who they are. It is a part of them they hold in common with God. It is an aspect and attribute that defines who they are and what they do. It defines where they have

come from, and where they are going. Their connection to the Word is their connection to the source of the Word. Furthermore, containers are often found to be labeled. It is no stretch to think that we, as containers, are labeled with what we contain. Imagine a woman who sends her daughter to the larder for black-eyed peas. The girl may touch each container in turn, reading what is in each as what each is: “Let's see, pinto beans, navy beans, Ah! Here we are, black-eyed peas.” Excitedly, the daughter brings the whole container, peas and all, to her Mom. So, the Word comes to us, and we know we are the body of the Word. We love the Word, and our connection to it. We love our connection, through the Word, to Truth, the Holy Spirit, the Father. We begin to see and understand that the connection is the communication. As jars go, we know that if our label reads 'blackeyed peas', we are black-eyed peas. The Word had a body: the Word was made flesh. We might say, the peas were made jar. Jesus knew his connection to the Father, and said “I and the Father are one.” Our 'label' is exactly who we are. Jesus was labeled 'the way, 'the truth', 'the life'. How might these labels be reworded? If Jesus said, “I am the truth”, he was saying in effect, “I am the communication that goes out from and returns to the mouth of God by way of the Holy Spirit for the continuity of life.” As we will see in the next portion of text, one's identity is made up of the connections and communications that constitute the whole. The Unity may thus be seen as an overall concept of completeness wherein every space must be filled with the element that most contributes to the continuity of the whole – a process that is revealed to and realized in each emanation that most fits the bill. He manifested what was hidden of him; he explained it. For who contains, if not the Father alone? All the spaces are his emanations. They have known that they came forth from him, like children who are from a grown man. They knew that they had not yet received form, nor yet received a name, each one of which the Father begets. Then, when they receive form by his knowledge, though truly within him, they do not know him. But the Father is perfect, knowing every space within him. If he wishes, he manifests whomever he wishes, by giving him form and giving him a name, and he gives a name to him, and brings it about that those come into existence who, before they come into existence, are ignorant of him who fashioned them. Paraphrased: Who contains, if not the Father alone? All spaces are his emanations. Man has known that he came forth from God, like children who derive from a

grown man. God has manifested his mystery, he has explained it to us. Each one of us whom the Father begets knows we have yet to receive the final form and complete name of our Father. So then, while we are truly within the Father, we gather form through his knowledge without yet fully realizing him. Still, the Father is perfect, knowing every space within him. As he chooses, he manifests whomever he desires, instilling form, and calling them by his name. He gives us his name before we come into existence, bringing it about that those of us who exist begin in ignorance of the one who fashioned us. Commentary: Everything is God, and all exists within him. Both the process of his being and the tools that maintain it are of him. All purpose and intent are inside, as well as all fruition and realization. Existence, by its nature, is a stepping apart from an undiversified namelessness into specificity. Yet, even though we step apart, we still exist within and as part of the whole. It is an intent, a beginning. It should be viewed as an opening in which more of the same may develop. Imagine the growth of an homogenous mass. It swells, and an empty space opens inside of it. It implants that empty space with a seed of itself, and maintains it until the space is filled with a harvest. That harvest is additional homogenous mass, but the whole is now strong enough to open up two empty spaces. The empty space and the harvest filled space were both given the same name: 'more of me'. We may view our corporeal forms as individual empty spaces within a spiritual oneness. We will be filled. As we will see, although our beginning is one of emptiness (that is to say, ignorance of the Father's intent, and our realization of all spirituality), we are still something rather than nothing. We have a name. It is the same name we will achieve upon finalization. While we are ignorant of the one thing that can fill us, that one thing is still the object of our craving. Our whole nature desires the milk of the unfathomable breast. Our singular drive is to be filled. I do not say, then, that they are nothing (at all) who have not yet come into existence, but they are in him who will wish that they come into existence when he wishes, like the time that is to come. Before all things appear, he knows what he will produce. But the fruit which is not yet manifest does not know anything, nor does it do anything. Thus also, every space which is itself in the Father is from the one who exists, who established it from what does not exist. For he who has no root has no fruit either, but though he thinks to himself, "I have come into being," yet he will perish by himself. For this reason, he who did not exist at all will never come into existence. What, then,

did he wish him to think of himself? This: "I have come into being like the shadows and phantoms of the night." When the light shines on the terror which that person had experienced, he knows that it is nothing. Paraphrased: Before a thing appears, God knows what he will make, but the fruit of God's intent is not yet manifest: it knows nothing, it does nothing. So then, every space which is itself in the Father derives from the One who exists, Who has set that space apart from non-existence. Anyone without root is also without fruit. Such a one, though he realize, “I have come into existence,” will perish alone. For this reason, he who did not exist at all will never come into existence. What, then, does God wish man to think of himself? This: “I have come into being like the shadows and phantoms of the night.” When the light shines on the terror of that person's experience, he knows that it is nothing. I do not say, therefore, that they are nothing who have yet to come into existence. Rather they are in him, who like in that time to come, will wish to come into existence when he so wishes. Commentary: This is a complex thought, but the forms in which it is conveyed are familiar. A field is a wide open empty space, a seed is the farmer's intent, a harvest is a realization. Before the harvest appears, the farmer knows what he will produce, whether corn or grain or something else. The fact of the matter is that the harvest will never come into existence unless it has already come into existence as the intent of the farmer. There is a contiguous relationship between the harvest-laden field that fairly cries out: “Reap me!” and the empty field that is ignorant of both seed and farmer. It is by the planting of the seed, we may say, that the field knows of the will of the farmer. A parallel thought is that an empty field cries out to be filled, though with what it knows not. It may not be asserted that the empty field is nothing. It was made empty for a purpose, though it stand alone in its emptiness, yet it was devised as a vehicle for the purpose. When we consider men as empty fields crying out to be planted, what we are really pondering is a self-aware vehicle. Self-awareness, by its very nature is an attempt to stand apart, stand on its own. That is to say, self-awareness is an attempt of the empty field to find purpose other than the purpose of the farmer. Of course, it is just a field, it can do nothing on its own but go to weed. All the terrors of the weeds are opposite of the purpose. It is as if the field never came into existence. We ask, what does the farmer want from the self-aware field?

Self-awareness without direction and purpose is subject to shadows and phantoms (weeds.) The ultimate failure of the self-aware field is that it is rootless and fruitless: actually, never a field at all. A truly self-aware field awakes from the nightmare of weeds, desires to filled with the seed of the farmer, and looks forward to being harvested. In other words, to come into one's accumulate existence, one must have realized it in advance from an initial planting, which is what the writer means by implying an existence before an existence (he who did not exist at all will never come into existence.) The field, in its self-awareness, was unaware of God. Indeed, there was a rejection of all things other than self-awareness. It was such a state of oblivion that the weeds took over. As they stealthily encroached, self-awareness had to make adjustments to its reality and sense of identity. As we will see next, the terrors of independence are like a really bad dream. Thus, they were ignorant of the Father, he being the one whom they did not see. Since it was terror and disturbance and instability and doubt and division, there were many illusions at work by means of these, and (many) empty fictions, as if they were sunk in sleep, and found themselves in disturbing dreams. Either (there is) a place to which they are fleeing, or without strength they come (from) having chased after others, or they are involved in striking blows, or they are receiving blows themselves, or they have fallen from high places, or they take off into the air, though they do not even have wings. Again, sometimes (it is as) if people were murdering them, though there is no one even pursuing them, or they themselves are killing their neighbors, for they have been stained with their blood. When those who are going through all these things wake up, they see nothing, they who were in the midst of all these disturbances, for they are nothing. Such is the way of those who have cast ignorance aside from them like sleep, not esteeming it as anything, nor do they esteem its works as solid things either, but (rather,) they leave them behind like a dream in the night. The knowledge of the Father, they value as the dawn. This is the way each one has acted, as though asleep at the time when he was ignorant. And this is the way he has <come to knowledge>, as if he had awakened. {and} Good for the man who will return and awaken. And blessed is he who has opened the eyes of the blind. Paraphrased: Thus, they were oblivious to God. What they were aware of was terror, disturbance, instability, doubt, and division. By means of these there were many illusions at work, and many empty fictions. It was as if they found themselves in a deep sleep with troubling dreams. There is either a place to which they flee, or return from without strength, having chased others, else they are either

being hit, or hitting others. Sometimes they fall from high places, or take off into the air without wings. Again, sometimes it is as if they are being murdered, though no one is in pursuit, or they see the blood of murdered neighbors on their own hands. But, when the dreamer awakes from his turmoil, he sees none of this. Such is the way of those who have cast ignorance aside like sleep, esteeming it as nothing, and its works as insubstantial. Rather, they leave it all behind them like a dream in the night. They value the knowledge of the Father as they do the dawn. This is how the ignorant have acted, as if asleep. And, this is the way they have come to knowledge, as if awakened. Happy is the man who returns awake from troubling dreams. Favored is the man who opens the eyes of the blind. Commentary: Interestingly, I have had many of the dreams alluded to above. The writer compares troubling dreams to the mind-set that is devoid of God. We compare both to the field in which the weeds are gaining the upper hand. Really, it is an either-or situation: the field can be swallowed up in all those bristly, unproductive weeds, or it can awaken to its need and desire for the seed of the farmer. Weeds represent the nothing, the never existed. The field of self-awareness must be used or lost. The writer of this text paints the picture of ignorance in such dark shades as to never really have existed. It is all the torment of a nightmare. Conversely, the picture of coming to the knowledge of God is portrayed brightly, as when one opens his eyes to the light of the rising sun. The darkness, along with all its emanations of instability, disturbance, doubt, and terror, is gone. When one awakes, the dreams are left behind. Even interesting dreams, some inspiring, some eye-opening, are esteemed less substantial than the present needs of the day. Between the time my head has left the pillow, and my feet have hit the floor, I have forgotten more dreams than I have ever remembered. At issue, here, is reality. Will it be the reality of the planted, productive, harvestable field? Will it be the reality of the indistinguishability of one field of weeds from another – which is really no field at all? Will it be the open-eyed reality of the light, or the insubstantial torments of the dark? Ignorance, or knowledge, is ours to choose. Knowledge without the 'of' is just ignorance. Knowledge cannot exist without the connection, or relationship to its source. The field may only know the farmer through the planted seed. Self-defeating self-awareness may prevail only through knowledge of the Father, and that only through acquiescent acceptance of the Word.

And the Spirit ran after him, hastening from waking him up. Having extended his hand to him who lay upon the ground, he set him up on his feet, for he had not yet risen. He gave them the means of knowing the knowledge of the Father and the revelation of his Son. For when they had seen him and had heard him, he granted them to taste him, and to smell him, and to touch the beloved Son. Paraphrased: The Spirit made haste to wake them. It ran after them, with extended arm, to set them on their feet, for they had not yet arisen. He gave them the means of knowing the knowledge of the Father and the revelation of the Son. For when they had seen him and heard him, the Spirit granted them the corroboration of their other senses as well. Commentary: We may at first choose ignorance. As in sleep, we wrap the blanket tightly beneath the chin and long for just a few more moments of comfort. But the mind bids us to awaken, to rise up – from both sleep and ignorance. The mind (the Spirit) is busy in this regard. The ignorant have been awakened and set upon their feet. That is the upright position of the sons of men. Those who think, those who employ the mind (the Spirit) do so with eyes and ears wide open. The language is confusing. The Spirit is presented as if it is a separate entity, but it is really not. We see the sleeper rising up with our natural eyes, and our spiritual eyes see the ignorant ascending through knowledge. Our eyes and ears are joined to our spiritual eyes and ears, as if an extended arm. It is in this harmony of the natural with the spiritual that we are given the 'means' of knowing the knowledge of God and the revelation of the Son. The mind of the sleeper who longs for a few more moments of comfort, and the mind that says, “No, you must get up,” are joined as one. Natural eyes and spiritual eyes are joined as one. Natural ears and spiritual ears are joined as one. The mind of man and the Spirit are joined as one. Even so, men and the sons of men are one. The ignorant man is just a step away from the enlightened man. This is the mechanism of the 'means'. Just as we may know ourselves, we may know others. Just as we may have knowledge of others, we may have knowledge of the mind that joins us all as one. In this manner, we may also know the mind of God, which is joined to ours as one. The revelation of the Son is possible for this reason: he is really one of us. We see him with our natural eyes. We hear his words, “I and the Father are one.” As this is going on, our spiritual ears hear the same words, but this time as applies to us. Our spiritual eyes now see the man as more than man. This alone is amazing,

but wait – there's more! We are also gifted with the corroboration of our other senses. We can walk up and shake the man's hand fully knowing that what we feel, naturally, is so much more. We smell the sweet incense of ascendancy in the breath of his life. We taste the milk and honey of truth in his dual nature. He is like any one of us, just no longer asleep. The 'he' is revealed as the 'He'. This, alone, is how the Son of Man and the Son of God can be the same person. When he had appeared, instructing them about the Father, the incomprehensible one, when he had breathed into them what is in the thought, doing his will, when many had received the light, they turned to him. For the material ones were strangers, and did not see his likeness, and had not known him. For he came by means of fleshly form, while nothing blocked his course, because incorruptibility is irresistible, since he, again, spoke new things, still speaking about what is in the heart of the Father, having brought forth the flawless Word. Paraphrased: When Christ the man appeared, instructing men about the Father, the one men found incomprehensible, and when he had done the will of God by communicating God's mind, and when many had accepted the light of the Word, they turned to him. Those who did not turn to him, those who could not see his likeness, or know him, were those estranged ones whose minds could not move past the material world. For Christ came by means of a fleshly form, but no material mind could block his course, for incorruptibility is irresistible. In other words, while still only communicating the mind of God, Jesus expressed the eternal newness of the flawless Word. Commentary: Christ, the Son of God, appeared to the world as Jesus, the son of man. Some people have estranged themselves from the Spirit. Their natural eyes are open, but their spiritual eyes are closed. They have set themselves apart from from the mind of God, which would otherwise be part of them. Without the harmony of the natural and the spiritual, they can neither see nor know anything but the material. To them, there is nothing more. Others, however, were open to the Spirit before the revelation of Christ. As their natural and spiritual senses were already functioning as a whole, they were privy to the mind of the Father before the Son appeared to them. The knowledge of the Father came to them as a preparation for the revelation of the Son. Those who had received the old communication were able to receive the new communication as well.

A man, like them, instructed them about the Father from what was in the heart of the Father. While coming from the same source, the flawless Word became new, as it was, in a very real sense, bodied forth. While some would only acknowledge the material aspect of the messenger, others knew full well that this messenger and his message were joined as one. You have to sign for the whole package. If you receive the messenger, you receive the message. If you receive the message, you receive the messenger. What was Christ's message if not the whole package? Now, it must be noted, if the message that the messenger offers is the messenger, then, what one signs for is actually one with the recipient. So then, the spiritual and the natural are in harmony in both the messenger and the recipient, each in his own right, and both together as one. When light had spoken through his mouth, as well as his voice, which gave birth to life, he gave them thought and understanding, and mercy and salvation, and the powerful spirit from the infiniteness and the sweetness of the Father. Having made punishments and tortures cease - for it was they which were leading astray from his face some who were in need of mercy, in error and in bonds - he both destroyed them with power and confounded them with knowledge. He became a way for those who were gone astray, and knowledge for those who were ignorant, a discovery for those who were searching, and a support for those who were wavering, immaculateness for those who were defiled. Paraphrased: As well as his voice, the illuminating light communicated through his mouth, and infused the hearer with mercy and salvation, with a powerful spirit from the pleasantness and unlimited perception of the Father. His communication gave birth to life; he gave them thought and understanding. Having put an end to punishments and torments, he both destroyed them with power and confounded them with knowledge, for it was punishments and torments that led men astray from the face of God and placed them in error and bonds so that their need for mercy was plain. Christ became a way back for those who had gone astray, and he became knowledge for the ignorant. Christ became the discovery of seekers, the support of the wavering, and for all who found themselves defiled, Christ became their cleanness. Commentary: The Flawless Word, then, is the communication of light that illuminates the hearer. It is found on a different level from the physical word which is conveyed by the voice, and yet, it works in tandem with the voice to make the hearer like the speaker.

Think about it. I speak a word to you; you understand what I say – that is, you share the same understanding I have: we are in agreement; we are one. Is that accomplished at the level of sound production alone? I think not. A foreigner speaks a word to me; mechanically, I repeat the sound, but there is no connection. We share nothing. Still, we all know it is possible for people with language limitations to surmount their purely mechanical barriers and arrive at a shared understanding. With the words conveyed by the voice, and I here include the written word as an extension of the voice, there is another, spiritual, communication being transmitted along with the physical communication – using the physical to get through. It is like light shining through a hole in a wall. A darkened interior is suddenly illuminated. Previously, the blind man felt his way around the interior, touching this or that, and concluding all to be on the outside – not yet able to see that all the 'outsides' are actually on 'the inside'. It is a big thing, this kind of communication, but we see it in small examples everywhere. Two adolescents sit at a table, sharing an ice cream float. One places a coin in the jukebox, and a song begins to play. Eyes lock, hands clasp, and the words of the song are adopted as part of each identity. On any given day, in the myriad relationships between people, we may see people adopting into themselves (as part of their identity) the things other people say, the way other people are, sharing what the other person has, becoming one in the process. They do not merely receive physical words, they adopt invisible, insubstantial, and unprovable concepts. Once they hold these within themselves, they can do much more than mechanically repeat the words. They can make their own these things, and communicate something quite new from them. So then, we receive the physical words of a man who uttered them some two thousand or more years ago – but, we receive so much more, as we are able to adopt within ourselves, not only the message, but the messenger as well. We have more than shared concepts, we have a shared identity. It is the identity of the Son, and there is more: when we share the identity of the Son, we share his shared identity with the Father. This is the discovery we seekers have been digging for. This is knowledge for the ignorant, and it is a powerful addition to who we are. We not only become aware of how far we have wandered, but we now know exactly where we have come from.

As a people, we may realize that all the punishments and torments we blamed on God or the church were actually our own doing – things we as individuals opted into while in a darkened interior. We have wandered blindly in our torments, touching this or that (and some things that made our skins crawl), wandered until we've become feeble. We feel abused and dirty. We are weak, ready to crash and burn. But now, there is light streaming in. I am warmed and comforted. I can see that my dark reality was just stuff I made up. I adopt the light as part of my illuminated identity. I can now see that the thing that made my skin crawl was no one other than me. Like the arm of a friend, I am able to lean on the new identity for support, and I have hope to go on. To all whose eyes have been opened, it is obvious that the blind deserve mercy. He is the shepherd who left behind the ninety-nine sheep which were not lost. He went searching for the one which had gone astray. He rejoiced when he found it, for ninety-nine is a number that is in the left hand, which holds it. But when the one is found, the entire number passes to the right (hand). As that which lacks the one - that is, the entire right (hand) - draws what was deficient and takes it from the left-hand side and brings (it) to the right, so too the number becomes one hundred. It is the sign of the one who is in their sound; it is the Father. Even on the Sabbath, he labored for the sheep which he found fallen into the pit. He gave life to the sheep, having brought it up from the pit, in order that you might know inwardly - you, the sons of interior knowledge - what is the Sabbath, on which it is not fitting for salvation to be idle, in order that you may speak from the day from above, which has no night, and from the light which does not sink, because it is perfect. Paraphrased: Christ is like a shepherd, and you are like a stray sheep who has fallen into a darkened pit. He left the ninety-nine who were not lost, and came looking for you specifically. He rejoiced when he found you. Even in his rest, he arose and labored to save you. He saved you from the dark pit of your own making, and brought you back up to light and life. You, one of the sons of interior knowledge, needed to know inwardly what is the Sabbath, on which it is not fitting for salvation to be idle, in order that you may speak from the higher day, which has no night, and from the perfect light that never sets. The ninety-nine are held in the left hand, while the right hand draws the deficient sheep from the left into the right, along with the ninety-nine. The whole is re-established, as the number one hundred stands as the sign of the one who is in their sound. It is the Father. Commentary: Ninety-nine is not a whole number, it is a whole number diminished by one. If I looked down at my right foot and discovered that one of my toes was

missing, I would definitely go looking for it. The loss of even one small member is personally perceived. We are identified as sheep in this portion of text, but we are also named the 'sons of interior knowledge'. That is an interesting phrase. Knowledge, as a concept, is by no means general – it may be specifically broken down and labeled. Interior, as one such label, presupposes that there is an opposing knowledge: a knowledge of an exterior nature. This goes back to the idea of existence as outwardly progressing emanations of the nature and being of the Father. The further out they get, the darker they become. One should also recall the analogy to the darkened interior in which the blind man concluded that everything he touched was as detached (outside) as he was. A pit, or a well, can be dark. One may feel cut off. But before the fall, the sheep was a member of a whole identity known as the sons of interior knowledge. The shepherd seeks the fallen to restore him to the light of that interior knowledge. It's not like we don't know these things – more like we rejected the knowledge. Why were any of us allowed to stray in the first place? We might imagine a Dad who allows a rambunctious son to burn himself so that he will know from his own experience that what his Dad has been saying all along was true. So you fell into a dark well. You looked around and saw nothing – you created your own reality made from what you perceived. The sheep falling into a pit of darkness, or Adam falling into death, or the sons of God falling from their first estate – these are all pretty much the same. Be that as it may, a technical point arises: that of the Sabbath. The Sabbath is the rest of God, and it appears from the text that the point of our failing has something to do with it, or that there is something about the Sabbath that we need to realize on a higher, more connected level. The shepherd left his rest to look for you specifically. Your loss, and the shepherd's desire to retrieve you are urgent matters. There is something personal we need to learn about the issue of rest, and it may be that rest is an achieved state. Rest, or the Sabbath, may be equated to the number 100. The number 99 is just not rest – either for the shepherd or for the lost sheep.

One has an orientation. The shepherd has his flock, the flock have their shepherd. It is the same from either perspective: rest and wholeness. Then, what about the orientation of the lost? Certainly, the bleating of the lost sheep is that of alarm, dismay, fear, torment. What if this lost sheep was not the only lost sheep? What if there were others down there, all making the same sad sounds? Their communications to each other would be the same, and would reinforce every other sad bleat. We might say, then, that the new reality came about by the new communication. What about the previous reality, the previous communication? Imagine 100 sheep in a lush meadow. The shepherd is taking his ease, with his head resting on a rock; there is a straw between his teeth. His sigh is one of joy, and the sheep hear his voice. The sheep bleat to one another: that is their communication. They might be saying, “I am here, you are here. We share all this as one: the meadow, each other, and joy.� It is a reflection of the shepherd's communication. This is an orientation obviously different from the one of the lost and fallen. They are not called lost because they are gone altogether. They are called lost because they lost the orientation. But, the shepherd seeks them. The orientation can be restored. Within the symbolic language of the text, we easily see that it is a simple matter of juxtaposition. Take the lost and fallen from the low, dark communication of a low, dark reality, and lift them up into the high, bright communication of a high, bright reality, and the orientation will change. We see, then, that the orientation follows the communication. The text, here, includes a bit of symbolic numerology. It states that 100 is the sign of the one in the voice (communication) of the sheep. We take from that, that there is no such sign in the communication of the lost. There are three numerals. Of the three, there is only one 'one'. When that is removed, there is nothing. If the zeroes are the voice of the sheep, the communication and orientation must work to reflect, circulate, and develop what is perceived: either the one, or the two nothings. Interestingly, when I made a brief check on the number 100, I found that in hex it is rendered as 144 with a small 8 attached. In terms of Biblical symbolism, 144,000 stands for the number of souls saved in the last days, while 8 is the number that represents the concept of salvation, referencing the eight saved in the ark.

Say, then, from the heart, that you are the perfect day, and in you dwells the light that does not fail. Speak of the truth with those who search for it, and (of) knowledge to those who have committed sin in their error. Make firm the foot of those who have stumbled, and stretch out your hands to those who are ill. Feed those who are hungry, and give repose to those who are weary, and raise up those who wish to rise, and awaken those who sleep. For you are the understanding that is drawn forth. If strength acts thus, it becomes even stronger. Be concerned with yourselves; do not be concerned with other things which you have rejected from yourselves. Do not return to what you have vomited, to eat it. Do not be moths. Do not be worms, for you have already cast it off. Do not become a (dwelling) place for the devil, for you have already destroyed him. Do not strengthen (those who are) obstacles to you, who are collapsing, as though (you were) a support (for them). For the lawless one is someone to treat ill, rather than the just one. For the former does his work as a lawless person; the latter as a righteous person does his work among others. So you, do the will of the Father, for you are from him. Paraphrased: No longer be concerned with those things you have left behind, only be concerned with who you are now. Do not, like a dog, return to eat your own vomit. Be more resolute than the moth. Do not be the small dirty worm, for you have already cast that aside. Never again be a dwelling place for the devil, for you have already destroyed him. Never support or strengthen the collapsing lives of those who would be obstacles to you. If you must be ill toward anyone, let it be the lawless rather than the just, for the former works toward all lawlessness, but the latter works righteousness among others. You are from God, so, do the will of God. Say, then, that you are that perfect day in your heart, and in you lives the unfailing light, do this: speak truth with those who seek it, and promote knowledge to those, who in error, have sinned. Provide firm footing to those who stumble, and stretch out your hand to the ill. Feed the hungry, give repose to the weary, raise those who wish to rise, and awaken those who sleep. You have been brought forth by understanding as understanding, and if strength acts thus, it becomes stronger still. Commentary: All too plain, I must say. It can be no clearer. You are who you are, here and now, by the addition of God's communicated nature. Through Christ, and through the Word, you have been lifted up, made stronger. You have become an extension of the knowledge and understanding you have absorbed. As a floundering ship, you gladly received the light of the lighthouse, and passed through danger to safety, but in so doing, you ceased to be the ship, and became the lighthouse. Now, you must no longer act like a floundering ship. Now, you must act like a lighthouse.

How? The advice is plain. As you received exactly what you needed, so give exactly what others need. To the weary, give rest. To the hungry, give food. To those who are still in the darkness of error, give the light of correction. Help the seeker find truth. Do not leave the ill to suffer alone, nor allow the weak in understanding to continue to stumble – rather, you should reach out with a helping hand. Be their morning cup of coffee. Lift them up. This may be hard for you, as these people are an offense to you. They have said things and done things that wounded you deeply. If you could but find a way around the offense, you might be able to deal with them, but every time you exercise your sense of being hurt, the wound is painfully renewed. To think, that they should ever have done and said such things to you! What have you ever done to deserve such mistreatment? – As if you have never done the same! All floundering ships flounder on the same cruel sea. The sea rages, and so, ships naturally crash into one another. You were once the same to others as others are now to you. But now, you are a lighthouse to floundering ships that still can do no better than crash into others. You alone can turn the tide. Once you bring light to an offensive ship, once you lead it safely to shore, that offensive ship becomes a lighthouse, just like you, and a partner in light far beyond all offense. What kind of people are we talking about here? Floundering people, of course; offensive people, surely; helped people, definitely. Being helped, the sleeper awakens – that is to say, he is equipped with the tools necessary to awaken others. Ask yourself, who wakes up the sleeper but someone who is already awake? Certainly, sleepers do not awaken sleepers. The flip side of that is, you can't possibly do the work without first experiencing a change in your own mindset. Can you do the work of a lighthouse? Yes, you can – but only after you have relinquished the mindset of the floundering ship. Can you forgive those others who have wounded you? Yes, you can – but only when you quit the mindset of the perpetually wounded. Light was given to you, and you became light. Strength was given to you, and you became strength. Knowledge and understanding were given to you, and you became knowledge and understanding. Shine your light on another , and they become light as well. Light is thus increased. Use your strength, and strength increases. Share your knowledge and understanding (who you are, here and now) and others will bond with you in your ability to enlighten and uplift. However, fail to use strength, and all you are left with is weakness. Many of the world accuse the Christian of weakness, and in most respects they are right.

Modern Christians fail to use their strength, fail to act, fail to take their actions to a higher level. If the world calls the Christian a 'goody-two-shoes', they must be right. A Christian is not called to support the works of lawlessness, neither to condone the actions of, nor strengthen those people that would be our downfall. If they are collapsing, let them collapse on their own. Since the Christian comes from knowledge and understanding, we are expected to know where a helping hand is best placed. The Christian nature was never intended to be 'sweet' to the enemy, but to give him exactly what he needs as well. Since the Christian comes from strength, it is necessary that we employ the tools of strength: right discrimination, judgment, knowledge, understanding, wisdom, faith in God and faith in our use of the tools he has imparted. Our job is to grow the Christian nature, to nurture and protect it wherever it may take root. In the execution of our office, certain levels of resistance against our detractors may, from time to time, become appropriate. For the Father is sweet, and in his will is what is good. He has taken cognizance of the things that are yours, that you might find rest in them. For by the fruits does one take cognizance of the things that are yours, because the children of the Father are his fragrance, for they are from the grace of his countenance. For this reason, the Father loves his fragrance, and manifests it in every place. And if it mixes with matter, he gives his fragrance to the light, and in his repose, he causes it to surpass every form (and) every sound. For it is not the ears that smell the fragrance, but (it is) the breath that has the sense of smell and attracts the fragrance to itself, and is submerged in the fragrance of the Father, so that he thus shelters it, and takes it to the place where it came from, from the first fragrance, which is grown cold. It is something in a psychic form, being like cold water which has frozen (?), which is on earth that is not solid, of which those who see it think it is earth; afterward, it dissolves again. If a breath draws it, it gets hot. The fragrances, therefore, that are cold are from the division. For this reason, faith came; it dissolved the division, and it brought the warm fullness of love, in order that the cold should not come again, but (that) there should be the unity of perfect thought. Paraphrased: How sweet is the Father! We find what is good in his will. All things concerning you have been thoughtfully placed so that you might find rest in them. They have been ordered by their pleasant outcome, wherein the children of the Father become, by his thoughtfulness, the outcome that pleases him most. It is like a perfect fragrance which he seeks to have wherever he turns his face. If that perfection combines with matter, it supplies the light. In his rest, he causes it to

surpass every word form and auditory signifier. It is not the ear, but the breath that has the sense of smell, and attracts the fragrance to itself, and is submerged in the fragrance of the Father, so that he maintains it thus, and brings it back to where it came from, the first fragrance, which grows cold. It is something that, in an intellectual form, seems frozen and hard like the earth. Those of the earth see 'hard', and therefore see 'earth', but when they turn away, it dissolves again to its noncorporeal fluid state. Such a frozen fragrance, when drawn by the breath, becomes hot. A cold fragrance is an indication of division, separation, and distance. Therefore, faith came to dissolve division, and by manifestation of the warm fullness of love, forestall the cyclic encroachment of cold worldly intellection, and lift man into the unity of perfect thought. Commentary: This text centers on the issue of perfect thought, and by contrast, worldly intellection. We see that with perfect thought there is unity, whereas with worldly intellection there is division. The word 'division' suggests separation, distance, and even limitation. Worldly intellection is limited by its very nature. Although it is good and useful, if you add a higher function, say, faith, for example, rather than unite with it, worldly intellection will intellectualize it. Give a man a brain, and he will hold it in his hand and examine it. He will write volumes about it, complete with measurements, annotations, verbose commentaries, and more than adequate addenda. He will take up speaking engagements across the land. But, no amount of written or spoken words will ever be equal to sticking the brain in his head and being one with it. The addition of this higher function, as a concept, is named variously in the text. It is named as a fragrance, first of all. Imagine the person who has happened upon the 'perfect incense'. He places an ashtray in each room of his house, with a burning cone in every one. In that way, the experience is with him wherever he goes. He doesn't write a book about it, he breathes it in, and is enriched. Now imagine if he could somehow make all his friends like his incense: (no commentary needed) simply be one with them, enriching and being enriched. Well, all things run their course, and while the perfect fragrance seems at once both idealistic, and doomed to burn out, a new cone need only come in contact with the burning ember of the previous. Secondly, the higher function is named as unity. As a concept, unity signifies oneness, or a joining. If a thing can be joined, it can also be divided, and therefore, it can be joined again. That is the underlying thought of the text. Joining brings the benefits of each to the other. Separation, on the other hand, serves to reduce and limit.

Imagine a man on a cold night. His campfire is going out. He takes a lit stick and wanders out into the cold darkness. The further he gets from the light the less he sees. The further he gets from the warmth the colder he feels. He can describe the fire, either by written or spoken word, he just can't feel it. The light from his lit stick is on the wane. Then, he spots fire wood. He gathers an armload, and kindles a new stick for his return to camp. The text describes such a distance from the light. It suggests the rekindling of something grown cold. The process is easy to follow in the analogy of a breath that transfuses ones being with a fragrance. The Father creates the fragrance that most fulfills him. That fragrance, within the whole cosmology, if it should mingle with the material or worldly, it is through the higher light of perfect thought. Man breathes in perfect thought rather than observing it from his usual distance. In so doing, man himself becomes the fragrance, and God breathes it in. The flame thus spent is rekindled. Along with the higher function names of 'perfect thought', 'unity', 'fragrance', and 'breath', are the names of 'Father' and 'children'. As a concept, father and child represent any process in which there is a source, a culmination, and a return. The father sires the son, the son goes all prodigal on him. There must be a mechanism whereby the separated (and in the interim used and abused until misshapen) may 'fit' back into the whole. Hint: that mechanism cannot be the mechanism responsible for separation. There is a name for that mechanism. It is the “warm fullness of love”. The man who was separated from the campfire knew his need for it. He knew his desire for warmth and light. Despite all intellection, as in even, “I need to go get more wood”, when he returns and the flame blazes, when he huddles close and fully receives the enriching connection and unity of what he is and what he is not, all intellection fails. There is a way for hard intellection to fit with faith and love that far surpasses frozen preconceptions. The forms and sounds make our reality seem a certain way, but you don't have to over-think it, just breathe it in and be one with it. Everything God does is an indicator of what he hopes to achieve. The actions of the Father paint a pretty clear picture of his will and intent. The last thing I wish to touch upon here is the mention of 'rest' in the text. In all the things God has done, those things that concern us personally, as individuals, are so placed that we may find in them a sense of completion, a sense of fulfillment, or in the wording of the text: 'rest'. Rest directly references two concepts. The first concept is the Sabbath: a real-world connection between a spiritual Father and a corporeal child. We have a saying:

“like father like son�, by which we infer a shared nature. More than a command from a demanding God, the Sabbath is an aspect of himself which the Father shares with his children, making them more like him than they may at first imagine. In any one of us, such a 'rest' is an aspect of our own personal completion and fulfillment. The second concept is that of the Bridal Chamber. As we learned from the Gospel of Philip, the Bridal Chamber is that special place of ease, state of rest, condition of union in which the Father sires his child. The concept of the Bridal Chamber unfolds as a two-fold process of re-creation. It is the cyclic Yin and Yang whereby the spiritual/corporeal hybrid child is set on the road to fulfillment as a spiritual father who, in the rest of his completion, draws into the chamber his worldly counterpart and desired opposite, and sires a child of his own. This <is> the word of the message of the discovery of the fullness, for those who await the salvation which is coming from on high. While their hope, for which they are waiting, is in waiting - they whose image is light with no shadow in it - then, at that time, the fullness is proceeding to come. The <deficiency> of matter came to be not through the limitlessness of the Father, who is coming to give time for the deficiency, although no one could say that the incorruptible one would come in this way. But the depth of the Father was multiplied, and the thought of error did not exist with him. It is a thing that falls, (and) it is a thing that easily stands upright (again), in the discovery of him who has come to him whom he shall bring back. For the bringing-back is called 'repentance'. Paraphrased: For those who await the salvation which comes from on high, this is the very word of the message of the discovery of the fullness. Those of us whose image is light with no shadow in it, our hope, for which we wait, is in the waiting. In the time of our waiting, our completion proceeds along its required course. Our corporeal limitations did not come about by the limitlessness of the Father. He proceeds along his required time-line to work through our limitations; they will run their course. We could not have guessed that the incorruptible One would reach us by such an oblique angle. Thoughts of error were ours alone, they could not deter him, for the depth of the Father had been multiplied. It is a cyclic thing that first falls, then easily stands upright again. It is found in the discovery of him by those whom he shall bring back: a union we normally call 'repentance'. Commentary: Discovery is seen, in this text, as union. It is one half of the equation doing its part by seeking completion, and the other half doing its part by providing itself in union to achieve fulfillment. It is the tongue extended to receive the drop of water.

The desire and the object of desire are a set. They belong together. They will always be a part of each other. It does not matter that desire may not recognize the object. Sometimes the object of one's desire is disguised as common need. Limitations such as disbelief and rejection are ours alone. The limitation cannot be said to rest in the object; the object will always be in the same place, and will always be found in the same connection, offering the same response. Thirst, as a desire, may seek the ideal drop of water, reject the blood of a cobra, and for its delay be forced to drink urine. Such is the ignorance of limitation. But this text actually speaks to the enlightened. This text speaks to those who have overcome the limitations of disbelief and rejection. While some bear the signature of facts and figures and nothing beyond the dark length of the measuring tape, some others bear the signature of light without shadow. There is the image of God in some, and the image of the world in others. To wait for, and hope in a salvation from on high presupposes our own lowly need, and our desire is expressed in patient faith. I say patient, but I do not say idle, nor do I say ineffective. We are seekers; we are active in our desire. Our spirit (our mindset) is devoid of worldly limitations, and is therefore open to the spiritual object of our desire. When we seek, we find – and here is what we have discovered: the object of our desire is not in another time or another place, it is here and now. Who we are is who we will be, and who we will be is who we are. We are a question shaped like a cup, equipped with a handle, and adorned with a logo. The answer is already inside us, a perfect match for our interior. Hint: the answer is not more 'cup-ness', no, something quite different. It is something that is not what we already are, but an addition that both compliments and fulfills our cup-like nature. It is a cool drink of water. Here's the cool part: the more we drink, the more there is to drink. As the water increases, the cup's water carrying capacity increases. Sad history: the cup only believed in the cup, it rejected water as wish fulfillment, mental illness, and a preoccupation with fanciful non-reality. It emptied itself and thought it was beyond all that peskiness. However, in the act of making itself empty, it opened itself to being filled. The courses of God's intent, and the material manifestations of that intent are parallel courses. The more unbelievers the world cranks out, the more empty hearts there are for God to fill. Why would God, then, give such time and place to those

who oppose him? It is the process. It is the cyclic course whereby there are that many more to bring back. Our repentance is God's increase. For this reason, incorruptibility breathed forth; it pursued the one who had sinned, in order that he might rest. For forgiveness is what remains for the light in the deficiency, the word of the fullness. For the physician runs to the place where sickness is, because that is the will that is in him. He who has a deficiency, then, does not hide it, because one has what the other lacks. So the fullness, which has no deficiency, but (which) fills up the deficiency, is what he provided from himself for filling up what he lacks, in order that therefore he might receive the grace. For when he was deficient, he did not have the grace. That is why there was diminution existing in the place where there is no grace. When that which was diminished was received, he revealed what he lacked, being (now) a fullness; that is the discovery of the light of truth which rose upon him because it is immutable. Paraphrased: So it came about that incorruptibility rushed forward as a hot breath in pursuit of the cold sinner, that the sinner might find rest from his flight. For the light that struggles within our deficiency, forgiveness is all that remains: the word of the fullness. The Doctor hurries to treat the sick, because that is what he does. The one in need does not hide it, the other has what he lacks. So it is with the fullness, which itself has no deficiency, but is what every deficiency needs, God provides from himself to fill the empty spaces, in order that he might receive unity thereby. Wherever he found deficiency, there was no grace. In those graceless voids, there existed only diminishment. And when that which was diminished was received, what it lacked was revealed, being (now) a fullness: that is to say, the discovery of the light of truth, the ascent of which moves forward unabated. Commentary: God is seeking balance within himself. Our adventure in autonomy was accomplished by thoughts and actions of division. When we pulled away, we left empty spaces behind. God filled these spaces with models of our full nature, and paths of reunion. We see, then, that the illness and the cure are both a part of the same system. The one who is sick exists in a state of diminishment from his full and complete nature of health. Thus, his healthy relationship with the Doctor is diminished. But, the healthy one knows what the sick one needs. A little shot of Doctor will do the trick. So, when we come before the one from which we have pulled away, he clearly sees what we are in need of. We are injected with the model of who we really are, and the paths of reunion lead us back into our full and complete nature, and a healthy relationship with our healer.

What were we injected with, you ask? We were injected with the discovery of Truth, the Word of the fullness, Christ. That is why Christ was spoken of in their midst, so that those who were disturbed might receive a bringing-back, and he might anoint them with the ointment. This ointment is the mercy of the Father, who will have mercy on them. But those whom he has anointed are the ones who have become perfect. For full jars are the ones that are usually anointed. But when the anointing of one (jar) is dissolved, it is emptied, and the reason for there being a deficiency is the thing by which its ointment goes. For at that time a breath draws it, a thing in the power of that which is with it. But from him who has no deficiency, no seal is removed, nor is anything emptied, but what he lacks, the perfect Father fills again. He is good. He knows his plantings, because it is he who planted them in his paradise. Now his paradise is his place of rest. Paraphrased: God is good. He knows what he has planted in the paradise of his Sabbath. To those who have been moved out of place, Christ is communicated that there can be a bringing-back, so that Christ may anoint them with the ointment of the mercy of the Father, who is inclined to be merciful. Now, the anointed ones are they who have been completed through process and procedure. As with storage jars, the ones who have been filled are the ones who get anointed: that is to say, they are sealed. But wherever a seal is found to be untrustworthy, the jar is emptied, and the reason for its deficiency rests solely in the matter that forced the seal. For the circumstance is like a breath that draws it away, a stealthy power too near the seal. But from him who has no deficiency, no seal is removed, nor is anything emptied. The perfect Father will drink from that jar, refill and reseal it. Commentary: This is plain and straight-forward. After his labors, God is pictured in his paradise where he finds rest and comfort, and he has with him all that he needs preserved in sealed storage. When we shop at a pharmacy and find medications with a broken seal, that product is seen as suspicious enough to be undesirable. Rather than buy it, we turn it in, and the suspect product is poured out. When we shop at a food market and find a container of milk that has been opened, we naturally think the worst. At the least it is exposed to the air, and whatever floats around in the air. At the worst it has been contaminated through direct contact: someone took a swig and left some slobber behind.

We are the jars that God gathers to sustain himself. Like me, he is very picky. He has labored to gather together what pleases him: it is pure, clean, and refreshing. He wants nothing contaminated, or tampered with. There is good and there is bad, and in between there is an intermediary state. Jars get jostled out of place. A disturbing power has come close, and things are not quite as they should be. The seals must be checked while it is only a matter of the seal, before the container is broken into and contaminated. I once bought my wife a large chocolate heart wrapped in resplendent aluminum. She kept it for a long time never daring to eat it because she loved it so much. Well, out of sight out of mind, we say. One day she accidentally rediscovered the gift where it had been so long unattended. She found that a small mouse had made itself a happy home there. Both of us were angered and disturbed, and saddened by the loss. Among those of us here on Earth, some of us have lived the kind of life that filled us with what God craved. We are sealed as his. Some others of us have not lived that life, but gone in other directions. Some of us, despite our struggles, have been moved out of place; our seals have been tampered with. Christ is the answer to that. But what has us so moved? A crafty little mouse who stumbled into a windfall? The heart is within the power of those matters that are closest to it. This is the perfection in the thought of the Father, and these are the words of his meditation. Each one of his words is the work of his one will in the revelation of his Word. While they were still depths of his thought, the Word, which was first to come forth, revealed them, along with a mind that speaks the one Word in silent grace. He was called 'thought', since they were in it before being revealed. It came about, then, that he was first to come forth, at the time when the will of him who willed desired it. And the will is what the Father rests in, and is pleased with. Nothing happens without him, nor does anything happen without the will of the Father, but his will is unsearchable. His trace is the will, and no one will know him, nor is it possible for one to scrutinize him, in order to grasp him. But when he wills, what he wills is this even if the sight does not please them in any way before God - desiring the Father. For he knows the beginning of all of them, and their end. For at their end, he will question them directly. Now, the end is receiving knowledge about the one who is hidden, and this is the Father, from whom the beginning came forth, (and) to whom all will return who have come forth from him. And they have appeared for the glory and the joy of his name.

Paraphrased: This is what completes the thought of the Father, and these are the words of his meditation. Each individual word is the work of his encompassing will in bringing forth his perfect communication. While they were still mysteries within his thinking, the Word, which was to be delivered first, revealed them, along with a mind that communicates that encompassing Word in subdued grace. He was called 'thought', since the words were in him before they were revealed. So, it came about that he was first to come forth, at the time when the will of him who willed desired it. The will is what the Father rests in, and is pleased with. Nothing happens without the Word, nor does anything happen without the unsearchable will of the Father. His trace is the will; it is not possible either to differentiate or analyze him, in order to understand him. But when he wills, what he wills is this – even though it may not appear to our liking – desiring the Father. God knows the beginning of each of us, and our end; at our completion, he will question us directly. That completion is the receiving of knowledge about the one who is hidden, and this is the Father, from whom the beginning came forth, and to whom all will return who have come forth from him. They were delivered for the glory and the joy of his name. Commentary: We need to be thorough here. Else we might be like the thirsty man scooping up water from a spring with his hand. That is to say: we lose most of the water through our fingers. If we scoop up 'thought' and 'word', we want to keep both, and not lose one or the other. Indeed, the author speaks of the whole package, and we must keep it all in mind. We must not fall prey to the inclination to see only this package, or that package when illation shifts. It is the whole package: beginning/end/thought/word/God/man. Moreover, the author calls upon us to view the whole package in a fashion that is not linear, but rather, cyclical. The communication is a circuit. That is why this section of text begins by explaining why, as stated in the previous section, Christ was spoken in their midst. The Word completes the thought of God. The word is the natural extension of the thought, the perfect phenomenon. Thought gives birth to the word; the word is bodied forth, completing the whole. Now, there are many iterations of the thought, but the completion occurs when those iterations coalesce into a singular vehicle of return. The thesaurus gives us these alternatives to the word 'return': restitution, restoration, recurrence (remember the cycle,) render (as in render unto God,) and many more. See for yourself. The word is a response to the thought. The many iterations are never intended for loss in the void. Rather, they are designed, not only to coalesce into the Word, but

return through the Word. Remember the cycle: the same concept can be, and has been, communicated through the analogies of the farmer/harvest and father/son. The author addresses our comprensional difficulties in regard to the spirit/realworld aspect of the whole package. We are the little words; Christ is the Word. Christ had to be delivered (as in childbirth) first, so that the real world could exist. All of us little words are patterned after him. But, what does this have to do with a spiritual God who has neither flesh nor bone? If the word is a real-world response to the thought that generated it, wouldn't thought need to create ears to hear it? Those ears exist in the real world – our ears. Let us examine this closely, but first, let us reduce the numbers. There is one thought, one Word, and three little words. Examine the order from beginning to end. The thought comes first, and gives birth to the Word. The Word is the vehicle through which the three little words are bodied forth. They go out into the void – but not to be lost. In many ways these three little words are just that: lost, but not wholly disconnected. They are three lumps of real-world flesh and bone, seemingly separate from each other and all else. But really, they are like three lumps of dough. Recall the parable in Matthew 13:33. We have something inside us which is growing. The three measures of dough will rise to a point where they may be joined, or more precisely, rejoined. Imagine the three little words stripped of their real-world flesh and bone. What stands before the mind's eye? Spirit. Thought. What has been removed? Borders. Confines. Limitations. So, back to the order: thought, then Word, then three little words. Now, each little word contains thought, contains spirit, just like the three measures of meal contained yeast. But, just to look at the three little words, we see they have ears that are precisely crafted receptacles for the Word. What comes next? The Word is made flesh, and Christ is communicated to real-world Word receptacles. Where does that communication go? It goes into spirit; it goes into thought. We have within us the kingdom of Heaven. It is the paradise in which God rests. This paradise is the will of God, the thought from which issued the Word. This is the whole package from beginning to end, containing both at once. It may seem circuitous for a spiritual God to hear his own Word through the real-world ears of lesser words, but that is the whole package. I say 'lesser', but we are custom

made to receive the Word. We coalesce into the Word. Through the Word, we return to spirit. In the end, God will question each of us directly. In our spirits will be found the will of him who willed. His will is that we desire him. That will, that desire, is God's resting place, his joy, his magnification. That will is something that wholly evades real-world reasoning, for it cannot be fathomed through analysis; it cannot be separated out of us for empirical observation or clinical study. It is a part of who we are, but it is not the most apparent part. It is called a trace. It is like a small sprinkle of salt that makes the meal worth eating. Cycles within cycles within cycles, and all is one. Language may call 'Yin' 'Yang', and 'Yang' 'Yin', but when you look at the whole, it's still Yin and Yang. Reason might try to reverse the order of the name, but the whole remains the same. A rolling wheel has no sides. Now the name of the Father is the Son. It is he who first gave a name to the one who came forth from him, who was himself, and he begot him as a son. He gave him his name, which belonged to him; he is the one to whom belongs all that exists around him, the Father. His is the name; his is the Son. It is possible for him to be seen. The name, however, is invisible, because it alone is the mystery of the invisible, which comes to ears that are completely filled with it by him. For indeed, the Father's name is not spoken, but (rather,) it is apparent through a Son. Paraphrased: The name of the Father is not spoken, rather, it is apparent through his son. It is possible to see the Father in the son, but the name remains invisible, because it alone is the mystery of the invisible. That invisible name comes only to those ears which are already completely filled with it. The name belongs to the Father; the son belongs to the Father. The one to whom all belongs, the Father, he gave his own name to his son. In truth, the spiritual Father brought forth himself from himself, and begot himself as a physical son. The name of the Father and the name of the son are the same. Commentary: The concept of the trinity has been hotly debated. Many hold that Jesus was a man same as you and me. Some concede that he was a good man, and a prophet. Some admit and believe him to be the actual son of God, but hold out that God is some other-plane-dwelling character of long ago and far away. Else, the Father sits upon a Heavenly throne of the future, up in the sky or out in space. The arguments in favor of this disposition are numerous. They include such reasoning as: God and Jesus are separate because Jesus called God Father, because Jesus prayed to God, and because Jesus is all about love and forgiveness whereas

the old testament God was tyrannical and cruel – a wholly separate and unique personality. Let us look closely at the concept of Jesus and God being the same entity. Lest we gaze too far afield in our search for reasoning to support this disposition, I turn first of all, and foremost, to the the words which Jesus himself offered in support of this stance. Jesus said in Luke 24:39, “Behold my hands and feet,that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” In other words, a spirit is not a solid object in a world of solid objects. Jesus said in John 4:24, “God is a spirit: and they that worship him must worship him in spirit and in truth.” It might appear that I am reasoning the separate identities of God and Jesus, in that so far I have shown by Christ's own words that Jesus was solid and God was not. I am reasoning just the opposite, however. Rather than pointing to the 'non-solid' nature of God's composition, I am pointing to the spiritual content of solid men and women. For to be able to worship God in 'spirit' and in 'truth', a solid human in a solid world must have a composition that contains spirit and truth. Jesus said in John 1:18, “No man hath seen God at any time; the only begotten son, which is in the bosom of the Father, he hath declared him.” Let's take a close look at the five salient points of this statement. First: no solid man has seen God, who is invisible. Our eyes are not made to see things that are invisible. Unless there is something in it, like smog, we have trouble seeing air, which is not invisible, only transparent. If we equipped ourselves with invisible eyes in an attempt to see God, light would pass through our eyes, and we still would be unable to see the invisible. Second: not only have we not seen him because of our ocular insufficiency, but this has been the case throughout the entire history of solid men in a solid world. We gather from the old testament, that Moses was supposed to have seen the backside of God. I like to think of it as Moses being mooned. But, whatever Moses was shown, it was solid enough to see. Perhaps it was an angel. Third: Christ claims to be the physical representation of a spiritual father. Use of the word 'begotten' suggests a coming forth, or the production of something by something else. It also suggests shared traits, and qualities held in common. What might that be which is held in common between an entity that invisible, intangible, and insubstantial, and an entity which has flesh and bones? Jesus gives us that answer in First John 5:7-8. He says, “For there are three that bear record in

heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.”

So then, a solid reality is not separate from a spiritual reality, but rather is an extension of it, and a means of its expression. It is like the light bulb that is created to shine, an expression of invisible energy in visible light. Neither the bulb by itself, nor the energy by itself are whole apart from each other. Our visible reality is created as an extension of an invisible reality, and intended for the expression of such. The connection between the two is supremely important, which is why Jesus said this in Matthew 12:31, “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.” It is also why John the Baptist said that our baptism through

Christ would be accomplished, not with physical water, but with the Holy Spirit. Fourth: Jesus claimed to exist in a state that was 'in' the bosom of the Father. That was a real-time statement. He made no claim that he 'had' existed in the bosom of a Father of the past, nor did he claim he 'would' exist in the bosom of a Father of the future. What he said was that, as he stood before them, with all his flesh and bones, he was, there and then, in the bosom of the Father. He was an expression of the Father, connected by the Holy Spirit. Another occasion of the use of the word 'bosom' comes to mind, and it comes from one of the parables. The parable of the rich man and Lazarus begins in Luke 16:20, and speaks of a type (Lazarus) who possesses the Holy Spirit connection to God, represented as Abraham's bosom, as opposed to a type (the rich man) without that connection. The missing connection is represented as an insurmountable obstacle (great gulf.) Fifth: Jesus is the physical conveyance of that spiritual connection. The energy brought forth the light, the light created the physical bulb, and the connected bulb produced light in a solid world. It is the extension of an extension of an extension of an extension. Let your light so shine. The final argument in support of the trinity, and we need not go beyond the words of Jesus for a conclusion here, is this: Jesus said in John 14:9, “ . . . have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father . . .”

The physical son is real in a real world. The spiritual Father is also real in a real world, connecting by way of the Holy Spirit. The name of the Father and the son

are the same. Else, when a man wearing gloves does a work, do we think the glove acted on its own? Just as the glove is an expression of the hand, and the hand does the work, so the physical son is an expression of the spiritual Father, and the Father does the work. Jesus concluded his rebuke to Philip in John 14:10-11, “Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.�

In this way, then, the name is a great thing. Who, therefore, will be able to utter a name for him, the great name, except him alone to whom the name belongs, and the sons of the name, in whom rested the name of the Father, (who) in turn themselves rested in his name? Since the Father is unengendered, he alone is the one who begot him for him(self) as a name, before he brought forth the aeons, in order that the name of the Father should be over their head as lord, that is the name in truth, which is firm in his command, through perfect power. For the name is not from (mere) words, nor does his name consist of appellations, but (rather,) it is invisible. He gave a name to him alone, since he alone sees him, he alone having the power to give him a name. For he who does not exist has no name. For what name is given to him who does not exist? But the one who exists, exists also with his name, and he alone knows it, and (he) alone (knows how) to give him a name. It is the Father. The Son is his name. He did not, therefore, hide it in the thing, but it existed; as for the Son, he alone gave a name. The name, therefore, is that of the Father, as the name of the Father is the Son. Where indeed would compassion find a name, except with the Father? Paraphrased: Who is able to utter the great name? He alone to whom the name belongs, and the sons of the name. The name of the Father resides in the sons of the name, who in turn reside in the name. In this way, then, the name is a marvelous thing. The Father, being himself unengendered, begot a son for himself as a name. He did this before he brought forth the aeons, so that the name of the Father should be their superior. This is the name in the Truth, who commands firmly in consummate cognition. The name is no mere matter of words, nor does it consist of appellations, it is an abstraction. He gave his name to the son alone, since it is the son alone who is able to understand it, and apply it. For what name is given to him who does not exist? The abstract can have no name unless the existent gives it. The one who came into existence, exists with the name. He alone knows it, and he alone knows how to address the Father. The Son is the name of the Father. The Son did not conceal it in his physicality, but made it real as well. The name of the Son,

therefore, is that of the Father, as the name of the Father is the Son. Indeed, where would compassion find a name except with the Father? Commentary: The author continues with his explanation. Having already touched upon the issues of fatherhood and son-ship, the author further amends his treatise. The issue of physicality comes into play. More to the point is how reality comes from abstraction. I do not use the word 'abstraction' in the sense of an arbitrary construct, but rather simply as all that is real, yet impalpable. It is a self-awareness, not of the crude animal order, but of the highest magnitude. Jesus was self-aware in just this fashion. He possessed a high magnitude Christ-awareness. The certain knowledge of our inner abstraction is made possible through physical, biological machinery. Our physical brain knows it possesses a mind. The mind is an abstraction, yet it is the mind that operates the brain. The brain is designed for the mind, as surely as a car is designed for the driver. Our brains come with all options standard. How often is a car an expression of the one who drives it? The car makes a statement. The son of the name makes a statement, he calls a name that he is intimately attached to. He is a high end vehicle that knows his driver in responsive intimacy a clunker simply fails to fathom. So who came first – the driver or the car? Before the car, there was no driver. You could say that the driver was an abstraction, as he did not exist in any palpable form. He was simply an unknown. It took the making of a car to make a driver. With the advent of the car, the driver became known. So, we talk about the son coming from the father. Fine. We talk about the realization of the maker in the made. The first real Son of the original abstract Father realized, or made real the Father. He was in fact a vehicle for the name. He knew the name intimately, responsively, and powerfully. As such, he was able to name the Father, and that standard had to be set before creation could proceed. Then all the other makes and models came flying off the assembly line, each with a high standard of quality. They were the sons of the name. They handled well, and wherever a driver stepped into a vehicle, the vehicle was responsive. The vehicle made a statement. The vehicle was an extension of the driver, and served the driver's will without disappointing. Now, I might go on and on with my comparisons to cars and drivers. I might say the car is the driver and the driver is the car, but the author ended this section of

text with a statement that brings us back to fathers and sons. We saw that the father engender the son and gave him his name. We saw that the son had an intimate knowledge of the father – one that allowed him to name that name back. The author gives us that name: 'compassion'. But no doubt one will say to his neighbor: "Who is it who will give a name to him who existed before himself, as if offspring did not receive a name from those who begot <them>?" First, then, it is fitting for us to reflect on this matter: What is the name? It is the name in truth; it is not therefore the name from the Father, for it is the one which is the proper name. Therefore, he did not receive the name on loan, as (do) others, according to the form in which each one is to be produced. But this is the proper name. There is no one else who gave it to him. But he <is> unnameable, indescribable, until the time when he who is perfect spoke of him alone. And it is he who has the power to speak his name, and to see it. Paraphrased: Someone will come along, no doubt, and say: “Who can give a name to him who existed before himself?” and “Is it not enough that the name of the offspring names the father?” It is fitting, then to first reflect on this matter: what exactly is the name. It is not the name from the Father, it is the proper name, it is the name in truth. He could not have received it as do others, on loan, according to the form in which each is produced. But this is the real name, who he really is, unnamed and undescribed until such time as the perfect one alone spoke of him. For he is empowered both to realize his name, and to speak it. Commentary: Coming, presumably, from a timeworn Hebrew mind-set, the name of the offspring of God would have been of notable difficulty. They did not permit themselves to utter the name of God. Instead, they called themselves the children of Abraham. Even so, the concept of a son receiving the father's true name, was inherently a misconception. The author of this text points out the difference between the name given from the father, and the father's name in truth. The given name is both worldly and arbitrary. The given name is a physical designation, by which I mean, it is either a sound or a scribble. You may be proud to call yourself 'a son of Abraham'. But, how arbitrary is a name? It is a worldly construct. Abraham was Abram first, and could well have been Abda, Abdi, Abdiel, Abi, or Abiah. The name I received from my Dad was Herring. Herring is a worldly construct. That was never my Dad's real name – Dad was never really a fish. His true name

was his true nature, and was not something uttered or written. But it was imparted. I know it, and I am able to express it. I can give my Dad that name because it is now a part of my true nature. That nature may be expressed in many ways: a focus on reaching the conclusion of a job, a tendency to pay my bills before I buy my groceries, making sure I close and lock doors behind me, personal inflections of speech, favored reactions, verbal expressions, and idiosyncrasies. Jesus once railed on the Jews who boasted of the name of Abraham. His complaint, in a nutshell, was that the nature of Abraham was not evident in any of them. Rather, their nature had more kinship with that of Satan. There are many names, all in accordance with how we are brought forth. They are mostly identifying tags: man, woman, rich, poor, kind, miserly. Some names are names of our nature. The nature may or may not be easily seen by others. Sometimes our names are secret. Sometimes we are open books. What really goes into a name? If I were sired by my Dad, but not raised by him, I would not have known my Dad, nor would I have been able to name him. I would have been perfected in another name altogether, and that name would be evident in my nature. In the previous section of text, the author presented us with the name of the Father as evident in the nature of the Son – it was the Father's name in truth. When, therefore, it pleased him that his name, which is loved, should be his Son, and he gave the name to him, that is, him who came forth from the depth, he spoke about his secret things, knowing that the Father is a being without evil. For that very reason, he brought him forth in order to speak about the place, and (about) his resting-place, from which he had come forth, and to glorify the fullness, the greatness of his name, and the sweetness of the Father. About the place each one came from, he will speak, and to the region where he received his establishment, he will hasten to return again and to take from that place - the place where he stood - receiving a taste from that place, and receiving nourishment, receiving growth. And his own resting-place is his fullness. Paraphrased: When it pleased the Father that his beloved name should become his Son, that is: the one who came forth from the depth, the Father's name was imparted to the Son. The Son spoke about the secret things of the Father, knowing that he is a being without evil. That was the very reason the Father fathered the Son

– so that the Son might tell of the place from which he came, the place of rest, the greatness of his name, the sweetness of the Father, and the glory of the fullness. His communication is about that place of rest from which each of us originates, the same place that established the Son. He will hasten to return to that place where once before he stood, and there receive the sweet taste of its nourishment, through which he develops and grows. He will own that resting place, and be made complete. Commentary: The author of the text leads us, unerringly, to the comparison between the Son and all the rest of us. Let us look at the attributes of the Son, then according to the author's standard, we may apply those attributes to ourselves. The Son was established. He was brought forth from the depths of the Father. That is to say, the Son was created in and from the very nature of the Father. His constituent parts are the secret things of God. Christ is composed of the Father's name in truth. The Son was created for a purpose. His purpose is communication. He realizes the truth of God's name, his true nature, and communicates to the rest of us the rich depths of God's being – a being without evil. The Son communicates his own establishment. That is, Christ communicates the place of rest from which he came. The place of rest is where he came into being by the loving will of the Father. It is the place where he received nourishment, and the place where he developed and grew. It is the place to which he longs to return with all haste, to taste its sweetness again. The Son knows intimately this place of rest. It is where the Father, in his rest, engendered his Son in love. It is the nature of God in truth. It is the place that the Son will claim as his own place of rest. It is the place where the Son will achieve his completion and fulfillment. We might say then, for Christ to know and say and do all this, God empowered him, or established him through communication – the communication of his own true nature. We might say that the Son communicates that same name in truth to the rest of us. Everything that applies to Christ applies to the rest of us as well. This is according to the standard as set forth by the author of this text. We were established in the same place of rest as was Christ. We received from that place nourishment and growth. It is the place, thanks in whole part to the communication of the Son, to which we now long to return and find completion.

Therefore, all the emanations of the Father are fullness, and the root of all his emanations is in the one who made them all grow up in himself. He assigned them their destinies. Each one, then, is manifest, in order that through their own thought <...>. For the place to which they send their thought, that place, their root, is what takes them up in all the heights, to the Father. They possess his head, which is rest for them, and they are supported, approaching him, as though to say that they have participated in his face by means of kisses. But they do not become manifest in this way, for they are not themselves exalted; (yet) neither did they lack the glory of the Father, nor did they think of him as small, nor that he is harsh, nor that he is wrathful, but (rather that) he is a being without evil, imperturbable, sweet, knowing all spaces before they have come into existence, and he had no need to be instructed. Paraphrased: All the extensions of the Father comprise the fullness. The ascendent of all his extensions is in the one who caused them to develop in himself. Being all possibilities, he assigned each its destiny. Each expression of the one must return, through their own thoughts, to close the circuit. That place where their thoughts go is the direction of necessary return, through all the heights, to the Father. They are possessed by his every thought, which for them is rest. They find support as they approach him. The journey back is a participation in his physical manifestation by way of many greetings. This is not their own proving, for they are not themselves exalted; but neither do they lack the glory of the Father, nor do they think he is harsh or wrathful, for their thoughts of him are enlarged. Rather, they discover that he is a being without evil, self-possessed, desirable, and without need of instruction, aware of all his possibilities before they exist. Commentary: We are a part of God. We are an extension of his true nature, and an expression of Christ. We are placed as a point of beginning in a circuit that we must necessarily complete. Our circuit is a singular impetus. Our driving force, our underlying thrust, is a strength of direction back to the beginning, an irresistible impulse toward the nature from which we derive: a re-connection, if you will. This is the case for all of the expressions of Christ, for all the emanations of God. It cannot be said that this might apply only to certain types, for no type is exempt. The Christian moves toward God. The Muslim moves toward God. The Buddhist, the Wiccan, Agnostic, and Atheist all move toward God. We are all individuals enamored with a personal and independent sense of self. Each of us has our own road to walk – complete with beginning and end. And

although our circuits seem separate, there is but one closure. One force drives each of us equally: our own thoughts. We might imagine, then, that certain travelers, on their personal journeys home, choose to throw stumbling blocks before their own feet. We might imagine that some of us will have longer journeys, depending on where we place ourselves. A Christian might look at an Atheist, and wonder: how will he ever get where he needs to go? An Atheist might look at a Buddhist and decide he will never reach a decidedly Christian frame of mind. Yet, it is not necessarily the Christian who will have the shortest trip, or again, the least amount of obstacles to overcome. Although neither the disbeliever nor the believer in other named Gods may consciously or deliberately acknowledge The Christian God, or Christ, in their thinking, one thing the author of the text points to is a place in thought to which all sojourners must arrive. That place may more accurately be called a frame of mind in which the usual complaints against the Christian God and Christ are reversed. How is that possible, you might ask? Well, according to the author of the text, such a thing occurs by way of their own thinking – as a matter of development, as a rule of the circuit. Thoughts of a wrathful God must necessarily fall by the way. When thoughts are enlarged, what will be seen is the nature and connection that we share: a nature that is to be desired and sought after – not the nature of a single personality, but rather the shared nature of all possibilities. This is something that may not only be seen in the various separate religions of the world, but also in the hopes and aspirations of individuals who do not especially hold with any religion. Imagine, if you will, no heaven, no hell, no war – and yet, people living together in peace and love. This, of course, is an allusion to the John Lennon song: “Imagine”. But I must ask, was John actually driven by the same underlying force that drives the adherents of religion? Was it the known possibility within Christ, the true nature of God, that led John to conclude his song with the world living as 'one'? Think about it. Think about something – just think – for it is thought that guides all of us home. This is the manner of those who possess (something) from above of the immeasurable greatness, as they wait for the one alone, and the perfect one, the one who is there for them. And they do not go down to Hades, nor have they envy nor groaning nor death within them, but (rather) they rest in him

who is at rest, not striving nor being twisted around the truth. But they themselves are the truth; and the Father is within them, and they are in the Father, being perfect, being undivided in the truly good one, being in no way deficient in anything, but they are set at rest, refreshed in the Spirit. And they will heed their root. They will be concerned with those (things) in which he will find his root, and not suffer loss to his soul. This is the place of the blessed; this is their place. Paraphrased: This is the way of them who possess something in themselves from the perfect one above, who alone is the goal of all their patience. They possess within themselves something that is not envy, or groaning, death, or hell. They do not strive, nor are they twisted around the truth. Rather, they have obtained the mind of balance. They have obtained the true nature of the Father. His mind is in their mind, and that is who they are: newly inseparable from the one who is truly good. Every aspect of their nature is balanced, and in that they find a calm strength of mind. Their focus has shifted away from the old inadequacies to the connection that makes them complete. This is exactly who they are, and where they are coming from. Commentary: We have common expressions that we attribute to the nature, or mind-set of any and all individuals, including ourselves. These expressions are employed to indicate what we think, and how we feel. These expressions include, by default, the personal trials we have suffered under, and the influences of life in general that make us who we are. Our experience, character, personality, and state of mental deportment are summed up in expressions such as: “who he/she/I/you is/am/are”, and “where he/she/I/you is/am/are coming from”. It is within the parameters of human nature to gain experience through trial and error. Found within those same parameters is the ability to absorb from another individual all things invisible and unproved, and to incorporate them into our own being. Entire mental constructs are transmitted, incorporated, and fully understood through utterance of arbitrary sounds, and the conveyances of random scribbles. We all know people who think so much alike as to seem to have the same mind. For all intents and purposes, they do. They anticipate the other thought; they finish the other sentence. They know the other mind by their own mind, and that is a connection that makes them a combined entity rather than separate and individual. To some degree or other, most of us are just like that – connected.

We adopt the thoughts of others, albeit selectively, but choosing aside, the mind incorporates things despite itself. Who does not remember a time when someone sang or hummed or whistled a tune that consequently became stuck in our thoughts? Sometimes such a tune will play in our heads for hours. And, who is not aware that the whole purpose of advertising is to influence our thoughts, and thus our actions? Who does not understand that the rantings of a single individual can inflame the thoughts of a crowd, turning them into an ugly, single-minded mob? The spirit of any matter, or any individual, rests solely in the communication of intangible thought. We absorb, we incorporate, we adopt the invisible spirit of others. We likewise transmit. There is no such thing as the true individual, as we are all interwoven in the fabric of mind. Yet, the degree to which this is seen in any one person varies wildly. One person may appear calm and collected while another seems at odds with himself. We reason that some are self-possessed and in control of all their faculties while others, we must sadly admit, seem possessed of another's thoughts and will. Look around sometime, and judge for yourselves, just who seems to be selfpossessed and who seems to be possessed. Possessed is not always a bad thing. Children, necessarily, are possessed of the mind and will of their parents and tutors. We see that in the manner of the children who emulate parents, teachers, and best friends. Spiritual (and by that, I mean mental) possession is seen commonly in all walks of life. Conflict abounds where the things we incorporate lead to imbalance. The conflicted individual is the product of absorption and adoption no less the the settled, self-possessed individual. But, the conflicted individual is characterized by strife, contention, rejection, and limitation. One man may have the nature and preferences of a warrior, rejecting the nature of the peace maker. He is out of balance; he has not found a connection to his core. Another man may stand for science, and not for faith or religious observance. He has limited himself, and thus knows strife at the approach of a more complete nature. He is out of balance. We hear some who strive, complain to this extent: “You can't be a Christian if you smoke/drink/have sex�, etc. And then also, we know of those who have come to terms with their own being. Scientists and atheists who have had, for example, a near death experience, or who have actually died and returned with the life changing claim they have seen Christ or Heaven. I know many Christians who are able to comfortably reconcile their faith with drinking, smoking, sex, etc.

What, then, might constitute a fuller nature, a more balanced persona? Does it entail the incorporation of opposites? Must every Yin embrace his Yang? In matters of the mind (and by mind, of course, I mean spirit) none of us are masters of our own minds. It may be said that we are both possessing and possessed. Mind, or spirit itself, is the master, rather than any of its satellites. To some degree or other, we are all possessed of the mind of God. The self-possessed is not truly self-possessed, but rather has made a connection that allows for greater balance. That person has realized a higher nature – that is, his own nature, plus. Through that amended mind, peace has been realized, rest or balance has been obtained, and the incorporation of that intangible mind other than our own was the connection that brought so many of us face to face with “who we are” and “where we're coming from”. For the rest, then, may they know, in their places, that it is not fitting for me, having come to be in the resting-place, to speak of anything else. But it is in it that I shall come to be, and (it is fitting) to be concerned at all times with the Father of the all, and the true brothers, those upon whom the love of the Father is poured out, and in whose midst there is no lack of him. They are the ones who appear in truth, since they exist in true and eternal life, and (since they) speak of the light which is perfect, and (which is) filled with the seed of the Father, and which is in his heart and in the fullness, while his Spirit rejoices in it and glorifies the one in whom it existed, because he is good. And his children are perfect and worthy of his name, for he is the Father; it is children of this kind that he loves. Paraphrased: Whoever you are, then, and wherever you may be, know that for me, having found my resting place, it is not fitting that I speak of anything else. But, I will be found in my resting place more and more. It is fitting, therefore, that I concern myself more and more with my Father, and my brothers in whom there is no lack of the Father. Because God is good, my brothers live in Truth, since they exist in true and eternal life. They speak of the perfect light, which is filled with the seed of the Father, that which is both in the heart of the Father and in the fullness. His thoughts rejoice in the light, and all in whom it has come to exist. Commentary: The author concludes that he has found himself in the resting place, having adopted it as his own – he is both occupied by it, and occupies it. He possesses it, and is possessed by it. This place he has come to is not referred to so much as as a final destination as it is a process of becoming. His search has been to find the final flight of steps, and now he finds himself not at the end of them, but in the midst.

In his search, his focus has shifted from clue to clue, and has covered a broad array of narrowing parameters. But, the final flight is before him. In keeping with the ongoing process, his focus narrows once more. His focus tapers to include only those parameters necessary to his quest, and on those points he strives to be a expert. Necessarily, those points are the steps before him, the goal at the top, and those who share his ascent. This is a process that all of us are acquainted with, as we are naturally a part of it. In youth, we go everywhere, try everything. As we mature, we weed our garden, as it were, to include only those things that work for us. It is a life-long process that none of us may avoid. It is a process of communication, and personal choice. We may settle on our choices anywhere along the processional line, and many of us do. Some, however, go a step beyond, choosing the process over the facets of the process. It is a process we may characterize, neither in the wild abandon of youth, nor in its catholic taste or cavalier appetites, but rather in the blinders of old age, and in the wisdom of a more specialized focus. This process is seen in all existence and every experience. The process dictates that single cells combine into organ, and organs combine into bodies. It dictates that rain run down the mountain in streams, and streams become rivers that feed the seas, and seas evaporate to become rain. It dictates that the oak tree's source of identity, the humble acorn, will always be its goal. Our source of identity is not to be found in what we become, for becoming is a process rather than a goal. It is to be found in our resting-place, our place of renewal, and 'acorn making'. Our source of identity is to be found in who and what we engender. The acorn is as much the tree as the tree is the acorn. The whole acorn-oak-acorn cycle is itself an identity within an identity. We may spell it out thus: source identity-processional identity-source engendering identity. The author found himself in his resting place. Where do you find yourself? Finding oneself is an issue common enough that all of us, even those of us not necessarily looking for themselves, are exposed to the real expression of the concept. All cultures, all sub-cultures, like cells seeking organ-hood, are comprised of individuals engaged in the process of 'finding themselves'. Everything in our awareness has that all-too-familiar composition of 'beginning, middle, and end'. Despite all arguments by those opposed to spiritual truth, the source of our physical identity is found above us in the spiritual realm, it condescends to our plane, and we amass around it, deriving from it our every

process and purpose, even the narrowing of process and purpose. Since down is done, the course continues back up again, through communication, choice, and adoption, toward the engendering, or resolution into our identity, rest, and strength. Conclusion: I would like to bring a synthesis to this work, an abridgment if you will, that ties together the various aspects into a singular understanding. I thought I might tie a key thought or two from each segment of paraphrase and commentary into an ending. Sometimes the mighty oak needs to be reminded where it came from, as we need to remind ourselves: we need to recall that the steps we've taken are never left behind us, but are part of us. Concluding Paraphrase: Of God: God reveals to us the bosom of his Holy Spirit. He reveals what he hid within his own image – the son – so that through the mercies of the Father, the aeons may cease laboring to find him, and may finally know him, finding closure. What they discover is the message of truth, and to all whom the Father of truth communicates the grace of knowing him, that message is joy. His will emerged from him and was revealed in a view of knowledge in which all the emanations of knowledge concur, and on account of the depth of the One who encircles all spaces, while there are none that encircle him, they who came forth on their own received error. What comes into existence in and of the Father is knowledge of the Father and the relationship, so that oblivion may be vanquished, and true balance restored. He has therefore filled the places they departed, and this in advance of their return, that he might draw them back from their error. As for the Father, who we consider to be the incomprehensible, inconceivable, and perfect one, he created the totality within himself. In truth, the spiritual Father brought forth himself from himself, and begot himself as a physical son. His wisdom contemplates the word, his teaching utters it, his knowledge, the image of him, reveals it. But this is the real name, who he really is, unnamed and undescribed until such time as the perfect one alone spoke of him. Of Christ: For he is empowered both to realize his name, and to speak it. Entering the empty realms of terror, Christ passes through each of us who are stripped naked by oblivion. He does this as knowledge and perfection. He proclaims those things that are of the invisible inner man. When Christ the man appeared, instructing men about the Father, the one men found incomprehensible, and when he had done the will of God by communicating God's mind, and when many had accepted the light of the Word, they turned to him. But the truth is superior to lesser constructs, as it stems from and is found in the Savior, who is the fullness of the One. Christ became the discovery of seekers, the support of the wavering, and for all who found themselves defiled, Christ became their cleanness. Christ became a way back

for those who had gone astray, and he became knowledge for the ignorant. To these individuals the Father of mercies sent a message of light. When the Word appears, the one who lives in the hearts of those who speak it, it is not a sound alone, but becomes the speaker as well. The established truth is immutable, imperturbable, and perfect in beauty. The Son spoke about the secret things of the Father, knowing that he is a being without evil. Truth is the mouth of the Father; the Holy Spirit is his tongue. Of Man: Whoever is joined to the Father's mouth, the Truth, is joined by his tongue, through its application: the Word. Those who ate the fruit of reconciliation found that they were one with the fullness. The name of the Father resides in the sons of the name, who in turn reside in the name. Being strengthened, they learned about the imprints of the Father. He gave them the means of knowing the knowledge of the Father and the revelation of the Son. For when they had seen him and heard him, the Spirit granted them the corroboration of their other senses as well. Upon the completion of his letters, God revealed to his emanations that these were no mere consonants or vowels, open to individual misinterpretation. Rather, they are letters of truth, readable and speakable only by those who embrace them. You, one of the sons of interior knowledge, needed to know inwardly what is the Sabbath, on which it is not fitting for salvation to be idle, in order that you may speak from the higher day, which has no night, and from the perfect light that never sets. Now, the anointed ones are they who have been completed through process and procedure. They do not strive, nor are they twisted around the truth. Rather, they have obtained the mind of balance. Say, then, that you are that perfect day in your heart, and in you lives the unfailing light, do this: speak truth with those who seek it, and promote knowledge to those, who in error, have sinned. Provide firm footing to those who stumble, and stretch out your hand to the ill. Feed the hungry, give repose to the weary, raise those who wish to rise, and awaken those who sleep. Each expression of the one must return, through their own thoughts, to close the circuit. Concluding Commentary: Of Worldly Error: Worldly intellection is limited by its very nature. People have estranged themselves from the Spirit. To that type, there is nothing more. Without the harmony of the natural and the spiritual, they can neither see nor know anything but the material. Our adventure in autonomy was accomplished by thoughts and actions of division. Limitations such as disbelief and rejection are ours alone. The limitation cannot be said to rest in the object; the object will always be in the same place, and will always be found in the same connection, offering the same response. When we cannot see the whole, we cling the more tenaciously to what we can see. To build an entire cosmology only on the limitations of individual perception is

erroneous. Existence, by its nature, is a stepping apart from an undiversified namelessness into specificity. Yet, even though we step apart, we still exist within and as part of the whole. The part of that whole that we may deal with effectively is the part inhabited by men and angels. This place is far enough removed from the source that error is a concern. There may be found, here, error on the part of both men and angels. Against truth are set a host of independent identities: atheism, agnosticism, new age spiritualism, world religion, and apathy. The modern battle cry is 'live and let live, just leave me alone'. Error is the Yang to Truth's Yin. There are, here, only two types to consider. The first type is the one who is connected through the communication. The second type is the one who rejects or disregards his connection through the communication. It should come as no wonder that some people rail against faith and hope as so much foolishness – they are unequipped to receive it. How can they possibly incorporate it? They raise a noisy fuss because the judgment is against them. The Word is the judgment because they will never retain it. At issue, here, is reality. Will it be the open-eyed reality of the light, or the insubstantial torments of the dark? Ignorance, or knowledge, is ours to choose. Of Spiritual Truth: We have within us the kingdom of Heaven. It is the paradise in which God rests. This paradise is the will of God, the thought from which issued the Word. If one of us is able to think, imagine, hope for, or believe a thing, that thing is already part of the works. As we saw earlier, when the 'Word' appeared, it appeared as part of those who spoke it, not as separate from them. You have become an extension of the knowledge and understanding you have absorbed. Consider a man of faith, a man who believes in his God, as someone God has predetermined to be just that kind of man. Being 'that kind of man' is that man's name. That name is the predetermined connection by which God communicates faith, truth, direction, and everything else that is the very nature of the Father – which also happens to be the very nature of the man, and the very nature of the communication. The totality points to all that connects man to God. The children which this text presents us with are also described, variously, as being 'strengthened', and as being 'believers in salvation'; they are described as existing within a relationship, as learning, as having a connection that makes them like what they are connected to. The connection between man and God is love for the Word. We begin to see and understand that the connection is the communication. That connection provides an avenue whereby the individual may discover his or her true nature, a nature that lies beyond his or her self-containment and limitation. In all the things God has done, those things that concern us personally, as individuals, are so placed that we may find in them a sense of completion, a sense of fulfillment, or in the wording of the text: 'rest'. There is no loss; God is self-contained. God creates, expands, and cycles back into himself through a mechanism known as the word. As a mechanism of God's labor, the word is seen to: purify the totality and impress all it touches with the desire of God, thus drawing it back toward God.

God's labor is seen to manipulate the word thus: in the proceeding outward, the word is revealed in knowledge, sown broadcast by the teaching of understanding, and contemplated when wisdom is attained. Since the thing that proceeds is knowledge, and that very image of God, through the word, works its way back toward wisdom, a medium for the word, and for knowledge, understanding, and wisdom is to be expected. That medium is man. We are the medium in which may be found both the seed and the harvest of spirituality. It is in man that the word may be found, and in mankind that a Jesus takes shape. So, How does one 'attain' oneself? How, then, are we drawn back from our own limited and exclusive knowledge? The answer is simple: a different 'view' of knowledge: one that is inclusive rather than exclusive. If it is through knowledge, we must recall that knowledge has, herein, been revealed as the image of the Father. Jesus, as an example of being filled with God, made no distinctions between God and man, but knowingly said “I and the Father are One.� It is in this harmony of the natural with the spiritual that we are given the 'means' of knowing the knowledge of God and the revelation of the Son. The Word completes the thought of God. For to be able to worship God in 'spirit' and in 'truth', a solid human in a solid world must have a composition that contains spirit and truth. We are a part of God. We are an extension of his true nature, and an expression of Christ. It is within the parameters of human nature to gain experience through trial and error. Found within those same parameters is the ability to absorb from another individual all things invisible and unproved, and to incorporate them into our own being. It is a process of communication, and personal choice. Where does that communication go? It goes into spirit; it goes into thought. The communication is a circuit. The steps we take are never left behind us, they are part of us.

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