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1. A Hebrew person makes a convert Hebrew, and they call him thus: a novice
proselyte. Yet a novice does not make another novice. In truth, some persons are
as they are, [...] and they make others [...] to receive like themselves. It suffices to
those others that they shall be.

2. The slave seeks only to be set free, yet he does not seek after the estate of his
master. Yet the son not only acts as a son, but also ascribes to himself the
inheritance of the father.

3. Those who inherit the dead are themselves dead, and they inherit the dead. Those
who inherit the living are alive, and they inherit both the living and the dead. The
dead do not inherit anything. For how will the dead inherit? When the dead
inherits the living, he shall not die but rather the dead shall instead live.

4. A nationalist does not die, for he has never lived so that he could die. Whoever
has trusted the truth became alive— and this-one is in danger of dying as a
martyr, for he is alive since the day that the Christ came.

5. The system is contrived, the cities are constructed, the dead are carried out.

6. In the days when we were Hebrews we were made orphans, having only our
Mother the Spirit. Yet when we became Messianics, the Father came to be with
the Mother.

7. Those who sow in the winter reap in the summer. The winter is the world, the
summer is the other aeon. Let us sow in the world so that we will harvest in the
summer. Because of this, it is appropriate for us not to be made to pray in the
wintertime. What emerges from the winter is the summer. Yet if anyone reaps in
the winter he will not harvest but rather uproot, as this method will not produce
fruit. Not only does it not come forth in the winter, but in the other Sabbath also
his field shall be fruitless.

8. The Christ came! Some indeed he ransoms, yet others he saves, yet for others he
atones. Those who were alienated he ransomed, he brought them to himself. And
he saved those who came to him. These he set as pledges in his desire. Not only
when he appeared did he appoint the soul as he desired, but since the day of the
world's origin he appointed the soul. At the time he desires he came first to fetch
it, since it was placed among the pledges. It came to be under the bandits and they
took it captive. Yet he saved it, and he atoned for both the good and the evil in the

9. The light with the darkness, life with death, the right with the left are brothers one
to another. It is not possible for them to be separated from one another. Because
of this, neither are the good good, nor are the evils evil, nor is the life a life, nor is
death a death. Therefore each individual shall be resolved into his origin from the
beginning. Yet those exalted above the world are immortal and are in eternity.

10. The names which are given to the worldly— therein is a great confusion. For
their hearts are turned away from the real unto the unreal. And he who hears the
word ‘God’ does not think of the real, but rather he is made to think of the unreal.
So also with the words ‘the Father’ and ‘the Son’ and ‘the Holy Spirit’ and ‘the
Life’ and ‘the Light’ and ‘the Resurrection’ and ‘the Convocation’ and all the
other words— they do not think of the real, but rather they are made to think of
the unreal. [...] Moreover they learned the all-human reality of death. They are in
the system, they are made to think of the unreal. If they had been in eternity, they
would not have designated anything as a worldly evil, nor would they have been
placed within worldly events. There is a destiny for them in eternity.

11. One single name they do not utter in the world— the name which the Father
bestowed upon himself in the Son, this existent name of the Father, whom he
exalts over all. For the Son could not become the Father, unless he were given the
name of the Father. This existing name they are made to have in thought, yet
nonetheless they speak it not. Yet those who do not have it, cannot even think it.
But the truth engendered words in the world for the our sake. It would not be
possible to learn it without words.

12. She alone is the truth. She makes the multide, and concerning us she teaches this
alone in a love thru many.

13. The authorities desired to deceive humankind, because they perceived him being
in a kinship with the truly good. They took the word ‘good’, they applied it to the
ungood, so that thru words they might deceive him and bind him to the ungood.
And subsequently, when they receive grace, they are withdrawn from the ungood
and placed in the good— these who had recognized themselves. For the
authorities had desired to take the free person, to keep him as a slave to
themselves forever. There is empowerment granted to humans. The authorities do
not want him to recognize himself, so that they will become masters over him.
For if there is mankind, there is slavery.

14. Sacrifice began [...], and animals were offered up to the powers. [...] They were
offered up still alive to them— they were indeed offered up living. Yet when they
were offered up, they died. But the human was offered up dead to God— and he

15. Before the Christ came, there had been no bread in the world as there had been in
paradise, the place where Adam had been made. There had been in it many plants
as nourishment for the wild animals, but it had no wheat as food for humankind;
the human had to be nourished like the wild animals. But the Christ was sent, the
perfect person. He brought forth bread within heaven, so that humankind could be
nourished with the food of humankind.

16. The authorities were thinking that by their own power and volition they enact
what they do to others. Yet the Holy Spirit in secret had all along been energizing
everything thru them as she wishes.

17. The truth, which exists from the origin, is sown everywhere, and the multitude
see it being sown— while yet few who see it reap it.

18. Some say that Mariam was impregnated by the Holy Spirit. They are confused,
they know not what they say. Whenever has a female been impregnated by a
female? Mariam is the virgin whom no powers defile, great among the
consecrations for the Hebrew Apostles and for the Apostolics. Whoever of the
powers attempts to defile this virgin, […] such powers defile themselves. And the
Lord was not going to say ‘my Father in the heavens’, unless indeed he had
another father— but rather he said simply ‘my Father’.

19. The Lord says to the Disciples: [...] Indeed come into the house of the Father, but
do not possess anything nor likewise remove anything/anyone from the house of
the Father.

20. a) ‘Yeshúa’ is a secret name, ‘the Christ’ is a revealed name. Thus ‘Yeshúa’
indeed does not occur in any other languages, but rather his name is ‘Yeshúa’ as
he is called. Yet his name ‘Christ’ in Aramaic is ‘Messiah’, but in Ionian is: O
CRISTOS; altogether, all of the remainder have ‘the Anointed’ according to the
essential language of each one.

20. b) The revealed Nazarene is the secret!

21. The Christ has everything within himself— whether human or angel or mystery,
and also the Father.

22. Those who say that the Lord first died and then arose, are confused. For first he
arose and then he died. If someone first acquires the resurrection, he will not die;
as God lives, that one was not going to die.

23. No one will hide something of great value in something ostentatious, but
oftentimes has one placed things worth countless myriads in something worth a
pittance. Thus it is with the soul— a precious thing came to be in a humble body.

24. There are some made fearful lest they arise naked. Therefore they desire to arise
in the flesh, and they do not know that those who wear the flesh are the denuded.
These who are made into light by divesting themselves of the flesh are they who
are not naked.

25. Paul claims that ‘flesh and blood will not be able to inherit the Sovereignty of
God.’ What is this which shall not inherit? This which is upon every one of us?
Yet this is rather what will inherit— that which belongs to Yeshua with his blood.
Therefore he says: He who eats not my flesh and drinks not my blood, has no life
within him. What is his flesh? It is the Logos; and his blood is the Holy Spirit. He
who has received these has food and drink and clothing. I myself rebuke those
others who say that the flesh shall not arise. For both of these are in error: thou
say that the flesh shall not arise, but tell me what will arise so that I may honor
thee; thou say it is the spirit in the flesh and this other light in the flesh, but this
also is an incarnate saying. Whatever thou will say, thou do not say anything
apart from the flesh! It is necessary to arise in this flesh, as everything exists
within it.

26. In this world they who wear garments are more valuable than the garments. In the
Sovereignty of the Heavens the garments² are more valuable than those whom
they have clothed thru water with fire, which purify the entire place.

27. The revelations thru those who reveal, the secrets thru those who hide them.
Some things are kept secret by those who reveal.

28. There is water in a Baptism of water, there is fire in a Chrism.

29. Yeshua took them all by surprise. For he does not reveal himself as he truly is,
but rather he has revealed himself as they will be able essentially to perceive him.
They had been susceptible to dying, but He revealed himself to them. He revealed
himself to the great as great, he revealed himself to the small as small, he
revealed himself to the angels as an angel and to mankind as a man. Thus his
Logos concealed him from all beings. Some indeed saw him, thinking they were
seeing themselves. But when he revealed himself to his Disciples in glory upon
the mountain, he had not been made small. He became great, but he also made the
Disciples great so that they would be capable of beholding him made great.

30. He says today in the Eucharist: Thou who have mated the Perfect Light with the
Holy Spirit, mate also our angels with the images!

31. Do not disdain the Lamb, for without him it is not possible to see the door. No
one divested will be able to enter unto the King.

32. The Sons of the Celestial Person are more numerous than those of the earthly
person. If the sons of Adam are numerous although they characteristically die,
how many more are the Sons of the Perfect Person!— these who do not die but
rather are continually born.

33. The Father creates a Son, but it is not possible for the Son himself to create a son.
For it is impossible for him who is begotten, himself to beget— but rather, the
Son begets for himself Brothers, not sons.

34. All those who are begotten within the system are begotten physically, and the
others are begotten spiritually. Those begotten in his heart call forth there to the
human in order to nourish him in the promise of the goal which is above.

35. Grace comes forth by him from the mouth, the place where the Logos came forth;
one was to be nourished from the mouth to become perfect. The perfect are
conceived thru a kiss and they are born. Therefore we also are motivated to kiss
one another— to receive conception from within our mutual grace.

36. There were three Mariams who walked with the Lord at all times: his mother and
his sister and the Magdalene— this one who is called his consort. Thus his true
Mother and Sister and Consort is also called ‘Mariam’.

37. ‘The Father’ and ‘the Son’ are single names, ‘the Holy Spirit’ is a double name.
For the Father and the Son are everywhere— above and below, secretly and
manifestly. The Holy Spirit is in the revealed, she is below, she is in the hidden,
she is above.

38. The Saints are served by the oppressive powers, for the latter are blinded by the
Holy Spirit so that they shall think they are assisting a human when they are
serving the Saints. Because of this, when a Disciple one day made request of the
Lord regarding a thing of this world, he says to him: Request of thy Mother, and
she will give to thee from what belongs to another

39. The Apostles say to the Disciples: May our entire offering obtain salt! They had
called wisdom ‘salt’— without it an offering cannot become acceptable.

40. Yet wisdom is barren without Sons— hence she is called the Mother. They [...] in
salt, the place where they shall be as they had been— they themselves being
found by the Holy Spirit, [...] who multiplies her Sons.

41. That which the Father possesses belongs to the Son. And also he himself, the Son,
as long as he remains small, those things which are his are not entrusted to him.
But when he matures, all that his Father possesses he bestows upon him.

42. Those who stray are begotten by the Spirit, and they also go astray thru her. Thus
by this same breath, the fire blazes and is extinguished.

43. Wisdom is one thing, and death is another. ‘Wisdom’ in Aramaic is simply
‘wisdom’ in Greek, yet the wisdom of death is itself dead. This which is the
wisdom with death— this is called the minor wisdom.

44. There are animals submissive to mankind, such as the calf and the donkey and
others of this kind. There are others not submissive, isolated in the wilds. The
human plows in the field by means of the submissive animals, and by this he
feeds himself as well as the animals— whether domesticated or wild. So it is with
the Perfect Person— thru the submissive powers he plows, providing to cause the
existence of everything. For because of this the entire place stands— whether the
good or the evil, both the right and the left. The Holy Spirit pastures everyone and
commands all the powers, the submissive as well as the rebellious and isolated.
For truly she continues [...] to control them beyond their desire's abilities. [...]

45. Adam was formed, but thou would not find his sons to be noble formations. If he
were not formed but rather begotten, thou would have found his seed to be made
noble. Yet now he has been formed, and he has begotten. What nobility is this?

46. Adultery occurred first, then murder. And Cain was begotten in adultery, for he
was the son of the serpent. Therefore he became a manslayer just like his other
father, and he killed his brother. Yet every mating which has occurred between
those who are dissimilar is adultery.

47. God is a dyer. Just as the good pigments which are called true then label the
things which have been permanently dyed in them, so it is with those whom God
has colored. Because his hues are imperishable, those who are tinted become
immortal thru his hand's coloring. Yet God immerses whomever he baptizes in an
inundation of waters.

48. It is not possible for anyone to see anything of those that are established, unless
he has become like them. Not as with the person in the world: He sees the sun
without being made a sun, and he sees the sky and the earth and all other things
without being made into them. But in the truth it is thus— thou saw something of
that place, thou came to be among those there. Thou saw the Spirit, thou became
spiritual; thou saw the Christ, thou became christlike; thou saw the Father, thou
shall become paternal. Thus in the world thou indeed see everything and thou do
not see thy self, yet thou see thy self in that place. For what thou see, thou shall
become. [...]

49. Faith receives, love gives. No one can receive without faith, no one can give
without love. Therefore we believe so that indeed we shall receive, yet we give so
that we shall love. Otherwise, if one is accustomed to give without love, he
derives no benefit from having given.

50. Whoever has not received the Lord, continues still with the Hebrews.

51. The Apostles who preceded us called him thus: Yeshúa the Nazirite Messiah—
this is Yeshúa the Nazirite Christ. The last name is the Christ, the first is Yeshúa,
that in the middle is the Nazirite. ‘Messiah’ has two references: both the anointed
and also the measured. ‘Yeshúa’ in Hebrew is the atonement. ‘Nazara’ is the
truth, therefore the Nazirite is the true. Christ is the measured, the Nazirite and
Yeshúa are the measurement.

52. The pearl which is cast down into the mire it is not despised, nor if it is anointed
with balsam oil is it more valued. But rather it has its great worth to its owner at
all times. So it is with the Sons of God— whatever happens to them, in their heart
they still have the great value to their Father.

53. If thou are accustomed to say ‘I'm a Jew’— no one will be moved. If thou say
‘I'm a Roman’— no one will be disturbed. If thou say ‘I'm a Greek, a barbarian, a
slave, a freeman’— no one will be troubled. If thou say ‘I'm a Christic’—
everyone shall heed. May it occur that I have received in this manner: that others
will not be able to withstand hearing this name!

54. A god is a cannibal. Because of this, mankind is sacrificed to it. Before mankind
was sacrificed, animals were being sacrificed. For these to which they are
sacrificed are not divinities.

55. Vessels of glass and vessels of pottery always come forth thru fire. But if glass
vessels break they are recast, for they had come to be by means of a breath. Yet if
pottery vessels break they are destroyed, for they had come to be without breath.

56. A donkey turning at a millstone did a hundred miles walking. When it had been
released, it found itself still in the same place. There are persons who take many
journeys and make no progress anywhere. When evening came upon them, they
discerned neither city nor village, neither creation nor nature, neither power nor
angel. In vain did the wretches toil!

57. The Eucharist is Yeshua. For in Aramaic they call him farisatha — this is, the
outspread. For Yeshua came to crucify the world.

58. The Lord went into the dyeworks of Levi. He took 72 complexions, he threw
them into the vat. He brought them all up white, and he says: This is how the Son
of Mankind has come to you— he acts as a dyer.

59. The wisdom which humans call barren is herself the Mother of the Angels. And
the Consort of the Christ is Mariam the Magdalene. The Lord loved Mariam more
than all the other Disciples, and he kissed her often on her mouth. The other
women saw his love for Mariam, and they say to him: Why do thou love her more
than all of us? The Savior replied, and he says to them: Why do I not love you as
I do her?

60. While a blind person and one who sees are both in the dark, they do not differ
from one another. When the light comes, then he who sees shall behold the light,
and he who is blinded shall remain in the darkness.

61. The Lord says: Blest is he who is before he comes into being. For he who is, both
was and shall be.

62. The exaltation of mankind is not manifest but rather is implicit. Because of this
he is master of the animals which are stronger than him— who is greater than
them both manifestly and implicitly. And this gives to them their survival. Yet
when mankind separates from them, they kill each other and gnash each other and
devour each other, because they find no food. Yet they have found food, now that
mankind cultivated the earth.

63. If one goes down into the water and comes back up not having received anything,
but he says ‘I'm a Christic’, he has taken the name on loan. Yet if he receives the
Holy Spirit, he has the gift of the name. He who has received a gift is not
deprived of it, but he who has taken a loan has it demanded from him.

64. This is how it is when one exists in a mystery— the Sacrament of Marriage is
grand. For the world is complex: the system is based upon mankind, yet mankind
is based upon matrimony. Therefore contemplate the Pure Mating, for it has great
power! Its imagery consists in a defiling of bodies.

65. Among the unclean spirits there are essentially male and female. The males
indeed are those who mate with the souls inhabiting a female form, yet the
females are those who unite with a male form— thru a disparity. And no one will
be able to escape from these once they seize him unless he receives both male and
female power— which is the Bridegroom with the Bride. Yet one receives them
in the mirrored Bridal-Chamber. Whenever the foolish women see a male sitting
alone, they are accustomed to leap upon him, to carouse with him and defile him.
So also the foolish men when they see a beautiful female sitting alone, they
seduce her or coerce her in the desire to defile her. Yet if they see the man sitting
together with his woman, the females cannot intrude upon the man nor can the
males intrude upon the woman. So it is when the imagery and the angel are mated
together, neither can anyone dare to intrude upon the male or the female. He who
comes forth from the world cannot be detained any longer merely because he had
been in the world. He is revealed as beyond both the yearning and the fear of the
flesh. He is master over desire, he is more precious than envy. And if the
multitude come to seize him and to strangle him, how will this one not be able to
escape by the salvation of God? How can he fear them?

66. Frequently there are some who come and they say: We are faithful, hide us ...
from unclean and demonic spirits! But if they had possessed the Holy Spirit, no
unclean spirit would have clung to them.

67. Do not fear the essence of the flesh, nor love it. If thou are accustomed to fear it,
it will become thy master; if thou are accustomed to love it, it will devour thee
and strangle thee.

68. One exists either in this world or in the resurrection or in the transitional regions.
May it not occur that I be found in the latter! In this world there is essentially the
good and the evil. Its goods are not good and its evils are not evil. Yet there is
evil after this world, which is truly evil: that which is called the transition— it is
death. While we are in this world it is appropriate for us to be born in the
resurrection, so that if we are divested of the flesh we shall find ourselves in the
repose and not wander in the transition. For many go astray on the way. Thus it is
good to come forth from the world before humankind was caused to transgress.

69. Some indeed neither wish nor have the ability. Yet others if they wish receive no
benefit, for they were not accustomed to practice. For desire makes them
transgressors. Yet not desiring righteousness shall conceal from them both the
wish and the lack of accomplishment.

70. An Apostolic in a vision saw some who were confined in a house of fire, crying
out in a fiery [...] air, cast in the flames; [...] and they proclaim to themselves: [...]
The waters can not save us from death! [...] They received death as chastisement,
this which is called the outermost darkness. The enemy comes forth in water with

71. The soul and the spirit have come forth in water and fire with light, which pertain
to of the Son of the Bridal-Chamber. The fire is the Chrism, the light is the fire. I
do speak of this fire that has no form, but rather the other one— whose form is
white and which is made of beautiful light and which bestows splendor.

72. The truth did not come unto the world naked, but rather it has come in symbolic
imagery. The world will not receive it in any other fashion. There is a rebirth
together with a reborn imagery. It is truly appropriate not to be reborn thru the
imagery. What is the resurrection with its imagery?— it is appropriate to arise
thru the imagery. The Bridal-Chamber with its imagery?— it is appropriate to
come into the truth thru the imagery, which is this restoration. It is appropriate for
those born not only of the words ‘the Father with the Son with the Holy Spirit’,
but moreover born of them [...] themselves. Whoever is not begotten of them, will
have the name also taken from him. Yet one receives them in the Chrism of the
fullness in the power of the cross, which the Apostles call: the right with the left.
For this-one is no longer a Christic but rather a Christ.

73. The Lord did everything in a sacrament: a Baptism with a Chrism with a
Eucharist with an Atonement with a Holy Bridal-Chamber.

74. a) He says: ‘I came to make the inner as the outer and the outer as the inner.’ He
spoke of everything in the place above this place by means of the symbolic
images. [...]

74. b) Those who say ‘I'm a Christic’ come from the place beyond [...] confusion.

74. c) He who is manifest from above is called ‘he who is below’. And that which is
hidden is that which is above him. For it is good that they say: ‘the inner and the
outer together with what is outside of the outer’. Because of this, the Lord called
destruction ‘the outer darkness’; beyond it there is nothing. He says ‘my Father
who is in secret’. He says ‘Go into thy inner chamber, shut thy door behind thee
and pray to thy Father who is in secret’: this is He who is within them all. Yet He
who is within them all is the Fullness— beyond Him there is nothing further
within. This is what is meant by ‘He who is above them’.

75. Before Christ some came forth. They were no longer able to enter into whence
they came, and they were no longer able to exit from whither they went. Yet the
Christ came. Those who had gone in he brought out, and those who had gone out
he brought in.

76. In the days when Eve was within Adam, there had been no death. When she was
separated from him, death came to be. If she again enters and he receives her to
him, death shall no longer be.

77. ‘My God, my God, why oh Lord did thou abandon me?’— he spoke these words
on the cross. For he divided the place below from the place above, having been
begotten in the Holy Spirit by God.

78. The Lord arose from among the dead. He became again as he had been, but his
body had been made entirely perfect. He is incarnate, but this flesh is indeed a
true flesh. Yet our flesh is not true, but rather a mirror-image of the true flesh.

79. Let the Bridal-Chamber not be for the animals nor for the slaves nor the impure
women, but rather it is the custom of free men with virgins.

80. Thru the Holy Spirit we are indeed born, yet we are reborn thru the Christ. In
both we are anointed thru the Spirit— and having been begotten, we mate.

81. No one will be able to see himself either in water or in a mirror without light.
Nor again will thou be able to see thyself in light without water or mirror.
Therefore it is appropriate to baptize in both— in the light as well as the water.
Yet the light is the Chrism.

82. There had been¹ three vestibules for places of giving offering in Jerusalem— one
open to the west called the holy, another open to the south called the holy of the
holiness, the third open to the east called the holy of the holinesses where the
high priest alone was to enter. The Baptism is the holy vestibule, the Atonement
is the holy of the holiness, the holy of the holinesses is the Bridal-Chamber. The
Baptism has the resurrection with the Atonement entering into the Bridal-
Chamber. Yet the Bridal-Chamber is more exalted than those. [...] Thou will find
nothing that compares with it.

83. [...] Those who pray [...] for Jerusalem and love Jerusalem, pray [...] in Jerusalem
and see Jerusalem. [...] These are called the holies or Saints of the holinesses.

84. [...] The curtain of the Temple was torn in order to reveal the Bridal-Chamber,
which is nothing but the imagery [...] which is above. [...] Its curtain was torn
from the top to the bottom, for it had been appropriate for some from below to go

85. Those who have been clothed in the Perfect Light— the powers can neither see
them nor restrain them. Yet one shall be clothed with light in the sacrament of
the Mating.

86. If the female had not separated from the male, she would not afterward have died
with the male. His separation was the inception of death. Therefore the Christ
came, so that he might correct for himself the separation that has obtained from
the beginning, by his mating the two together. And by his mating them together,
he shall give their life to those who have died in the separation. Yet the woman
mates with her husband in the bridal-chamber. Those however who have mated
in the Bridal-Chamber will no longer be separated. Because of this, Eve
separated from Adam— because she did not mate with him in the Bridal-

87. The soul of Adam has come into being by a breath¹, whose mate is the Christ.
The Spirit bestowed upon Adam is his Mother, and was given to him in his soul.
[..]. Yet because he was not yet mated in the Logos, the dominant powers
bewitched him. But those who mate with the Holy Spirit in secret [...] are invited
individually [...] to the Bridal-Chamber, in order that [...] they shall mate with
one another.

88. Yeshua revealed beside the River Jordan the fullness of the Sovereignty of the
Heavens, which existed before the totality. Moreover he was begotten as Son,
moreover he was anointed, moreover he was atoned, moreover he atoned.

89. If it is appropriate to tell a mystery, the Father of the totality mated with the
Virgin who had come down— and a fire shone for him on that day. He revealed
the power of the Bridal-Chamber. Thus his body came into being on that day. He
came forth from the Bridal-Chamber as one who has issued from the Bridegroom
with the Bride. This is how Yeshua established the totality in his heart. And thru
these¹, it is appropriate for each one of the Disciples to enter into his repose.

90. Adam came into being from two virgins— from the Spirit and from the virgin
earth. Therefore Christ was begotten from a virgin, so that the stumbling which
occurred in the beginning shall be rectified.

91. There were two trees in paradise— the one produces beasts, the other produces
humans. Adam ate from the tree that produced beasts, and becoming a beast he
begot beasts. Because of this, the beasts came to be worshipped. [...] Humans
begot humans and [...] worshipped humans. [...]

92. God created mankind and men created the gods. This is how it is in the world—
the men create gods and they worship their creations. It would have been more
appropriate for the gods to worship mankind!

93. Thus is the real truth regarding the deeds of mankind— they essentially come
forth thru his power. Therefore they are called his abilities. His works are his
sons who came forth thru his repose. Because of this, his power governs in his
works, yet his repose is manifest in his sons. And thou will find that this
penetrates unto the imagery. And this is the Mirrored Person: doing his works in
his power, yet in repose begetting his Sons.

94. In this world the slaves are forced to work for the free. In the Sovereignty of the
Heavens the free shall act to serve the slaves: the Sons of the Bridal-Chamber
shall actively serve the sons of marriage. The Sons of the Bridal-Chamber have a
single name among them, the repose occurs among them mutually, they are made
to have no needs. [...]

95. The contemplation of the imagery is awareness in greatness of glory. There is
immortality in those within the fullness of the images of the glories of those who
are fulfilled.

96. Those who go down] into the water do not [...] go down to death, [...] for he shall
atone him once he has gone forth— namely those who have been fulfilled in his
name. For he says: Thus we must fulfil all righteousness.

97. Those who say that first they shall die and then they shall arise are confused. If
they do not first receive the resurrection while they live, they will not receive
anything when they die. Thus also it is said regarding Baptism, that Baptism is
great, for those who receive it shall live.

98. Philip the Apostle says: Joseph the Carpenter planted a grove because he had
needed wood for his craft. He himself made the cross from the trees that he had
planted, and his heir hung on that which he had planted. His heir was Yeshúa, yet
the plant was the cross. But the tree of life is in the midst of paradise— and the
olive tree, from the heart of which the Chrism came thru him of the resurrection.

99. This world devours corpses— furthermore, those eaten in it themselves die. The
truth ingests life— therefore no one nourished in the truth shall die. Yeshúa came
from within that place, and he brought nourishment from there. And to those
whom he wished he gave their lives, so that they not perish.

100. God created a garden-paradise. Mankind lived in the garden; [...] but were not in
the [...]of God in [...] their hearts' [...] given desire. [...] This garden is the place
where it will be said to me: Thou may eat this or not eat this, according to thy
desire. This is the place where I shall consume every different thing— there
being there the tree of knowledge, which slew Adam. Yet in this place the tree of
knowledge gave life to mankind. The Torah was the tree. It has the capability in
itself to bestow the knowledge of the good and the evil. It neither cured him of
the evil nor preserved him in the good, but rather it caused to die those who had
ingested it. For death originated because of its saying: Eat this, but do not eat that

101. The Chrism is made lord over the Baptism. For from the Chrism we are called
Christics, and not because of the Baptism. And he was called the Christ because
of the Chrism. For the Father anointed the Son, yet the Son anointed the
Apostles, yet the Apostles anointed us. He who has been anointed has the
totality— he has the resurrection, the light, the cross, the Holy Spirit. The Father
bestowed this upon him in the Bridal-Chamber and he received.

102. The Father was in the Son, and the Son in the Father. This is the Sovereignty of
the Heavens!

103. Ideally did the Lord say: Some have attained the Sovereignty of the Heavens
laughing, and they came forth rejoicing from the world. The Christic [...] who
went down into the water immediately came forth as lord over everything,
because he did not consider it a game. But rather he disdained this changing
world for the Sovereignty of the Heavens. If he disdains the world and scorns it
as a game, he will come forth laughing.

104. Furthermore, thus it is regarding the Bread with the Chalice, and the Chrism:
there is nonetheless another sacrament exalted over these.

105. The system began in a transgression, for he who made it had desired to make it
imperishable and immortal. He fell away and did not attain his ambition. For
there was no imperishability of the system, and there was no imperishability of
him who has made the system. For there is no imperishability of things but rather
of the Sons, and no one can obtain imperishability except by becoming a Son.
Yet he who is unable to receive, how much more will he be unable to give!

106. The chalice of communion contains wine and it contains water. It is designated
as the symbol of the blood, over which thanks are given. And it is filled by the
Holy Spirit, and it belongs to the completely Perfected Person. Whenever we are
accustomed to drink this, we shall receive the Perfect Person.

107. The living water is a body. It is appropriate that we be clothed with the Living
Person. Because of this, when he comes to go down into the water¹ he undresses
himself in order that he may be clothed with that.

108. A horse naturally begets a horse, a human naturally begets a human, a god
naturally begets a god. Thus it is regarding the Bridegroom within the Bride—
their Sons came forth in the Bridal-Chamber. The Jews had not derived [...] from
the Greeks, [...] and we Christics did not derive from the Jews. [...] And these
were called [...] the chosen generation of the Holy Spirit— the True Man and the
Son of Mankind and the seed of the Son of Mankind. This generation is named
true in the world. This is the place where the Sons of the Bridal-Chamber are.

109. Mating occurs in this world as man upon woman, the place of strength together
with weakness. In eternity there is something else in the likeness of mating, yet
we call it by these same names. Yet there are others which are exalted beyond
every name which is named, and which transcend force. For in the place where
there is force, there are those who are superior to force.

110. The one is not, and the other one is— but they are together this single unity. This
is He who shall not be able to come unto whomever has the heart of flesh.

111. Is it not appropriate for all those who possess the totality to understand
themselves? Some indeed, who do not understand themselves, shall not enjoy
those things which they have. Yet those who have understood themselves shall
enjoy them.

112. Not only shall they be unable to seize the perfected person, but they shall be
unable even to see him. For if they see him, they will seize him. In no other
manner will one be able to be begotten of this grace, unless he is clothed in the
Perfect Light and Perfect Light is within him. Thus clad, he shall go forth from
the World. This is the perfected.

113. It is appropriate that we are made to become perfected persons before we come
forth from the world. Whoever has received everything without mastering these
places, will not be able to master that place; but rather he shall go to the
transition as imperfect. Only Yeshúa knows the destiny of this one.

114. The sainted person is entirely holy, including his body. For if he received the
bread he will sanctify it, or the chalice, or everything else he receives he purifies.
And how will he not purify the body also

115. By perfecting the water of Baptism: thus Yeshúa poured death away. Because of
this, we indeed are sent down into the water— yet not down unto death, but
rather in order that we be poured away from the spirit of the world. Whenever
that blows, its winter occurs; but when the Holy Spirit breathes, the summer

116. Whoever recognizes the truth is liberated. Yet he who is liberated does not
transgress, for ‘the transgressor is the slave of the transgression.’ The Mother is
the truth, yet the conjoining is the recognition. The world calls liberated those to
whom it is given not to transgress. The recognition of the truth exalts the hearts
of these to whom it is given not to transgress. This is what liberates them and
exalts them over the whole place. Yet love is inspiring. He however who has
been liberated thru recognition, is enslaved by love for these who have not yet
been able to sustain being liberated by the truth. Yet the recognition makes them
competent, which liberates them.

117. Love does not take anything, for how can it take anything when everything
belongs to it? It does not say ‘This is mine’ or ‘That is mine’, but rather it says
‘They are thine.’

118. Spiritual love is wine with fragrance; all those who are anointed with it enjoy it.
As long as the anointed remain, those also enjoy it who stand beside them. But if
they who are anointed with the Chrism cease evangelizing them and depart, then
those who are not anointed but only stand alongside remain still in their own
miasma. The Samaritan gave nothing to the wounded man except wine with
ointment— and it healed the blows, for ‘love covers a multitude of

119. Those whom the woman will beget, resemble him whom she loves. If it is her
husband, they resemble her husband; if it is an adulterer, they resemble the
adulterer. Often, if there is a woman who lays with her husband by compulsion,
yet her heart is with the adulterer and she is accustomed to mate with him, then
he whom she bears in giving birth resembles the adulterer. Yet you who are with
the Son of God— love not the world but rather love the Lord, so that those who
shall be begotten not come to resemble the world, but rather will come to
resemble the Lord.

120. The human naturally unites with the human, the horse naturally unites with the
horse, the donkey naturally unites with the donkey. The species naturally unite
with their like-species. Thus the Spirit naturally unites with the Spirit, and the
Logos naturally mates with the Logos, and the Light naturally mates with the
Light. If thou are accustomed to become human, then mankind shall love thee; if
thou are accustomed to become spiritual, then the Spirit shall mate with thee; if
thou are accustomed to become rational, then the Logos shall unite with thee; if
thou are accustomed to become enlightened, then the Light shall mate with thee;
if thou are accustomed to transcend, then the Transcendental shall repose upon
thee. But if thou are accustomed to become like a horse or donkey or calf or dog
or sheep or other of the animals which are outside and inferior, then neither
mankind nor the Spirit nor the Logos nor the Light nor those above nor those
within shall be able to love thee. They shall not be able to repose in thy heart,
and thy heritage shall not be in their heart.

121. He who is enslaved without his volition, will be able to be freed. He who has
been liberated by the grace of his master, and has sold himself back into slavery,
shall no longer be able to be freed.

122. The cultivation in the world is thru four forms— crops are gathered into the barn
thru soil and water and wind and light. And the cultivation by God is likewise
thru four: thru trust and expectation° and love and recognition. Our soil is the
trust in which we take root, the water is the expectation thru which we are
nourished, the wind is the love thru which we grow, yet the light is the
recognition thru which we are ripened.

123. Grace made the soul of the person of earth to be made sovereign over what is
above Heaven. [...] Blest is this one! [...]

124. This is Yeshua the Christ— he beguiled the entire place and did not burden
anyone. Therefore, blest is this perfected person of this kind, for this is the

125. Ask us concerning him, inasmuch as this attempt to portray him uprightly is
difficult. How shall we be able to succeed in this great task?

126. How will he bestow repose on everyone? First of all, it is not appropriate to
grieve anyone— whether great or small, whether unbeliever or believer. Then, to
provide repose for those who rest in the good. There are some whose privilege it
is to provide repose for those who are ideal. He who does good cannot of himself
give repose to these, for he does not come of his own volition. Yet neither can he
grieve them, for he does not oppress them. But he who is ideal sometimes
grieves them— not that he is thus grievous, but rather it is their own wickedness
which causes them grief. He who is natural gives joy to him who is good— yet
from this some grieve terribly.

127. A householder acquired everything— whether son or slave or cattle or dog or
swine, whether wheat or barley or straw or hay or bones or meat or acorns. Yet
he was wise and knew the food of each one. Before the sons he indeed set bread
with olive-oil and meat; before the slaves he set castor-oil with grain; and before
the cattle he set barley with straw and hay; to the dogs he cast bones; yet before
the swine he threw acorns and crusts of bread. So it is with the Disciple of
God— if he is wise, he is perceptive about the Discipleship. The bodily forms
will not deceive him, but rather he will observe the disposition of the soul of
each one in order to speak with him. In the world there are many animals made
in human form— these he is accustomed to recognize. To the swine indeed he
will throw acorns; yet to the cattle he will cast barley with straw and hay; to the
dogs he will cast bones; to the slaves he will give the elementary¹; to the Sons he
will present the perfect.

128. There is the Son of Mankind and there is the Grandson of Mankind. The Lord is
the Son of Mankind, and the Grandson of Mankind is he who is created thru the
Son of Mankind. The Son of Mankind received from God the ability to create; he
also has the ability to beget.

129. That which is created is a creature, that which is begotten is an offspring. A
creature cannot beget, but an offspring can create. Yet they say that the creature
begets. However, his offspring is a creature. Therefore a person's children are not
his sons, but rather they are God's.

130. He who creates works manifestly, and he himself is manifest. He who begets acts
in secret, and he hides himself from the imagery of others. He who creates
indeed creates visibly; yet he who begets, begets the Sons in secret.

131. No one will be able to know on what day the man and the woman mate with each
other, except themselves only. For marriage in the world is a sacrament for those
who have taken a wife. If the marriage of impurity is hidden, how much more is
the Immaculate Marriage a true sacrament! It is not carnal but rather pure, it is
not lustful but rather loving, it is not of the darkness or the night but rather of the
day and the light. A marriage which is exhibited becomes prostitution; and the
bride has prostituted herself not only if she receives the sperm of another man,
but even if she escapes from the bedroom and is seen. She may only display
herself to her father and her mother and the friend of the bridegroom and the
sons of the bridegroom. To these it is given to enter daily into the bridalchamber.
Yet as for the others, let them be made to yearn even to hear her voice
and to enjoy her fragrance, and let them feed like the dogs from the crumbs that
fall from the table. Those having the Bridegroom with the Bride belong in the
Bridal-Chamber. No one will be able to behold the Bridegroom with the Bride
unless he becomes this.

132. When Abraham had rejoiced at seeing what he was to see, he circumcised the
flesh of the foreskin— showing us that it is appropriate to renounce the flesh
which pertains to this world.

133. [...] As long as the entrails of the person are enclosed, the person lives. If his
entrails are exposed and he is disemboweled, the person will die. So also the tree
it naturally sprouts and thrives while its root is covered, but if its root is exposed
the tree naturally withers. Thus it is with everything begotten in the world, not
only with the manifest but also with the covert. For as long as the root of evil is
hidden, it is strong; yet if it is recognized it is destroyed and when it is exposed it
disappears. This is why the Logos John the Baptist! says ‘Already the ax has
reached the root of the trees!’ It will not merely chop off, for that which is
chopped off naturally sprouts again. But rather the ax delves down into the
ground and uproots. Yet Yeshúa pulled up the root of the entire place, yet the
others had done so only in part. As for ourselves— let each one of us delve down
to the root of the evil that is within him and tear out its root from his own heart.
Yet it will be uprooted if we but recognize it. Yet if we are unaware of it, it takes
root within us and produces its fruits in our hearts. It makes itself master over us
and we are made into its slaves. We are taken captive, which coerces us into
doing what we do not want and into not doing what we do want. It is potent until
we recognize it. While it is subliminal, it indeed impels.

134. Ignorance is the mother of all evil; and ignorance in turn results from confusion.
Those things originating from ignorance neither were nor are nor shall be within
the truthful. Moreover, they shall be perfected when the entire truth is revealed.
For the truth is like ignorance— if it is hidden it reposes within itself, yet if it is
revealed it is recognized. It is glorious in that it prevails over ignorance and
liberates from confusion. The Logos says ‘You shall know the truth and the truth
will set you free!’ Ignorance enslaves but recognition is freedom. By recognizing
the truth, we shall find the fruits of the truth within our hearts. By mating with it,
we shall receive our fulfillment.

135. At present we have the manifestation of creation. They say that visible beings are
the powerful which are honorable, yet the invisible are the weak which are
contemptible. But the truth is that visible beings are thus weak and inferior,
whereas the invisible are the powerful and honorable.

136. Yet the mysteries of the truth are revealed, composed in symbolic imagery. But
the Bedroom is hidden— it is the holy within the holiness.

137. The veil of the Temple indeed at first concealed how God governs the creation.
Yet once the veil was torn and the things within were revealed, then this house
was to be forsaken and desolate, yet moreover to be destroyed. Yet the entire
Divinity was to depart from these places not within the holies of the holies, for it
was not able to unite with the light nor unite with the flawless fullness. But rather
it was to be under the wings of the cross and in its arms.

138. This ark shall be salvation for us when the cataclysm of water has overwhelmed

139. If some are in the tribe of the priesthood, these shall be able to enter within the
veil of the Temple with the high priest. Therefore the veil was not torn at the top
only, else it would have been opened only for those who are on high; nor was it
torn at the bottom only, else it would have been revealed only to those who are
below. But rather it was torn from the top to the bottom. Those who are above
opened to us who are below, in order that we might enter into the secret of the

140. This strengthening is truly excellent. Yet we shall enter therein by means of
despised symbols and weakness. They are indeed humble in the presence of the
perfect glory. There is glory that surpasses glory, there is power which surpasses
power. Therefore the perfect opened to us with the secrets of the truth. Moreover,
the holies or Saints of the holinesses have been revealed, and the Bedroom has
invited us within.

141. As long as the evil indeed is covert, it remains potential, not yet truly purged
from the midst of the seed of the Sacred Spirit. Thus they are enslaved by the
oppression. Yet when the Perfect Light is revealed, then it will pour forth upon
everyone and all those within it shall receive the Chrism. Then the slaves shall be
freed and the captives atoned.

142. ‘Every plant which my heavenly Father has not sown shall be rooted out. Those
who are separated shall be mated and the empty shall be filled. Everyone who
enters the Bedroom shall be born of the Light. For they were not begotten in the
manner of the marriages which we do not see, which are are enacted by night,
the fire of which flares in the dark and then is extinguished. Yet rather the
Sacraments of this Marriage are consummated in the day and the light. Neither
that day nor its light ever sets.

143. If someone becomes a Son of the Bridal-Chamber, he shall receive the Light. If
one does not receive it in these places, he will not be able to obtain it in the other
place. He who has received the Light shall not be seen, nor shall they be able to
seize him; nor shall anyone be able to disturb this one of this nature, even if he
socializes in the world. And furthermore, when he leaves the world he has
already received the truth in the imagery. The world has become eternity,
because the fullness is for him the eternal. And it is thus revealed to him
individually— not hidden in the darkness or the night, but rather hidden in a
Perfect Day and a Holy Light.


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