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THE GOSPEL OF PHILIP

Philippos

1. A Hebrew person makes a (convert) Hebrew, and they call him thus: a novice (‘proselyte’). Yet a novice does not make (another) novice. […] (The instructed) were not (formerly) as they (now) 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 the father ascribes the inheritance to him.

3. Those who inherit the dead are themselves dead, and they inherit the dead. Those who inherit the Living-One are alive, and they inherit both the living and the dead. The dead do not inherit anything. For how will the dead in-herit? When the dead inherits the Living-One, 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 invented, the cities are constructed, the dead carried out.
6. In the days when we were Hebrews we were left fatherless, having only our Mother (the Sacred Spirit). Yet when we became Christics (Messianics), Father came to be with Mother for us.

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 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 winter], but in the other Sabbath also his field is 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 was revealed 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 world.

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 by 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 Sacred 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 [un]real. […] Moreover they have learned the [all-human] reality of death. They are in the system, [they are made to think of the unreal]. If they were 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 by means of the Son, this existent Name of the Father, (which) 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 none theless they speak it not. Yet those who do not have it, cannot even think it. But the truth engendered words in the world for our sake. It would not be possible to learn it without words.

 12. She alone is the truth. She makes (the) multitude, 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 these who have recognized themselves receive grace, the (words) are withdrawn from the ungood and applied to the good. For (the authorities) had desired to take the free (person), to keep him enslaved to themselves forever. There are powers entrusted 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. Sacrifices began […], and animals were offered up to the powers. […] They were offered up to them still alive—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 lived.

 15. Before the Christ came, there was no bread in the world as (there had been) in paradise, the place where Adam was. It had many plants as nourishment for the wild animals, (but) it had no wheat as food for humankind; the human was nourished like the wild animals. But the Christ was sent, the perfect person. He brought bread from 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. Yet the Sacred Spirit in secret was (all along) 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 Sacred 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 power has defiled, as she is of grandeur among the consecrations for the Hebrew Apostles and for the Apostolics. Whoever of the powers (attempts to) defile this virgin, [… such] powers are (merely) defiling themselves. And the Lord was not going to say ‘my Father [in] the heavens’, as if he indeed 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) from the house of the Father.

 20a. ‘Yeshúa’ is a personal name, ‘the Christ’ is a common noun. 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: ΧΡΙΣΤΟΣ. Altogether, all of the remainder have (‘the Anointed’) according to the particular language of each one.

 20b. 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 a thing of great value in something conspicuous, but oftentimes has one placed (things worth) countless myriads in something worth a pittance. Thus it is with the soul—something precious came to be in a body scorned as shameful.

 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 Sacred 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 garments 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 did not reveal himself as he [truly] was, but rather he has revealed himself as [they will] be able essentially to perceive him. They were susceptible to dying, (but) he revealed him-self 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 everyone. Some indeed saw him, thinking they were seeing themselves. But (when) he revealed himself to his Disciples in glory upon the mountain, he was not 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 said on that day in the Eucharist: Oh Thou who have mated the Perfect Light with the Sacred 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 invariably die, how many more are the Sons of the Perfect Person!—these who do not die but rather are continually being 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 world are begotten physically, and the others are begotten [spiritually]. Those begotten in His heart [call forth] there to humankind, in order to nourish them in the promise [of the goal] which is above.

 35. [Grace comes] forth from him thru the mouth, the place where the Logos came forth; (one) was to be nou-rished from the mouth and to become perfected. The perfect are conceived thru a kiss and they are born. There-fore 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) Mag-dalene—this one who is called his Companion. Thus his (true) Mother and Sister and Mate is (also called) ‘Mariam’.

 37. ‘The Father’ and ‘the Son’ are single names, ‘the Sacred Spirit’ is a double name. For they are everywhere—above and below, secretly and manifestly. The Sacred 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 Sacred Spirit, so that they will 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 the world, he says to him: Request of thy Mother, and she will give to thee from that which belongs to another.

 39. The Apostles say to the Disciples: May our entire offering obtain salt! They called [wisdom] ‘salt’—without it no offering becomes acceptable.

 40. Yet wisdom is barren [without (a)] Son—hence [she] is called [the Mother]. They […]in salt, the place where they shall [be as they were]—they themselves being found by the Sacred Spirit, [the True Mother 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 (both) 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, which is from the acquaintance 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 Sacred Spirit pastures every-one and commands all the powers, the submissive as well as the rebellious and isolated. For truly She continues [at all times] to control them [beyond] the desire of their abilities. […]

45. [Adam] was formed (and) [he begot], (but) thou will [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 (the serpent), and he killed his brother (Abel). 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 permanent then label the things which have been 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 whomever he baptizes, God immerses 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 having been 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 every-thing 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 be-lieve so that indeed we shall receive, yet we give so that we shall love. Otherwise, if one gives without love, he derives no benefit from having given.

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

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

52. The pearl which is cast down into the mire 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 honor with their Father.

53. If thou 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 from him] in this manner, this which [the worldly] shall not be able to withstand when [they hear] 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 (#rp)—this is, the out-spread. 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—as (a) dyer.

59. The wisdom which (humans) call barren is herself the Mother of the Angels. And the companion 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, they say to him: Why do thou love [her] more than all of us? The Savior replied, 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 gnaw each other and devour each other, because they find no food. Yet they have found food, now that mankind has cultivated the earth.

63. If one goes down into the water (of Baptism) and comes back up without having received anything, saying ‘I’m a Christic’, he has taken the name on loan. Yet if he receives the Sacred 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 thru an inequality mate with the souls inhabiting a female form, yet the females are those who (thus) unite with a male form. 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 ca-rouse 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 the man is seen 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 (previously) was 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 shall he be able [to 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 Sacred Spirit, no unclean spirit would have clung to them.

67. Do not fear the essence of the flesh, nor love it. If thou fear it, it will become thy master; if thou 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 good and 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 is caused to transgress.

69. Some indeed neither wish nor have the ability. Yet others if they wish receive no benefit, because they did not practice. For desire makes them transgressors. Yet not desiring righteousness shall conceal from them both the wish and (their) lack of accomplishment.

70. An Apostolic saw in a vision some who were confined in a house of fire, crying out [in the] air with a fiery [voice], cast in the flames [for an era]. There is water in […], and they proclaim to themselves: […] The waters can[not] save us [from death! Misled by] their desire, they received [death as] chastisement—this which is called the [outermost] darkness.

71. The enemy [comes] forth in water with fire. The soul and the spirit have come forth [in] water and fire with light, which pertain to the Son of the Bridal-Chamber. The fire is the Chrism, the light is the fire. I do not speak of this fire that has no form, but rather the other one—whose form is white, 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 images. (The world) will not receive it in any other fashion. There is a rebirth together with a reborn image. It is truly appropriate not to be reborn thru the image. What is the resurrection with its image?—it is appropriate to arise thru the image. The Bridal-Chamber with its image?—it is appropriate to come into the truth thru the image, which is this restoration. It is appropriate for those born not only of the words ‘the Father with the Son with the Sacred Spirit’, but (moreover) are begotten 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 sacramentally: a Baptism with a Chrism with a Eucharist with an Atonement with a [Holy] Bridal-Chamber.

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

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

74c. He who is manifest [from that place] which is there above, is called ‘he who is below’. And He who is hidden, is He who 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’; there is nothing beyond it. 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—be-yond 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 emerged, and they were no longer able to exit from whither they entered. 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 was 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 [Sacred] Spirit by God.

78. The [Lord arose] from among the dead. [He became (again)] as he had been, but [his body] was 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 beasts nor for the slaves nor for impure women!—but rather it is for free men with virgins.

80. Thru the Sacred 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 were mated.

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

82. There were 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 enters. 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. [The Saints] are those who pray [always for] Jerusalem [and love] Jerusalem; they [are already in] Jerusalem (and) they see [Jerusalem now.] These are called ‘the Saints of the holinesses’.

84. [… The] curtain (of the Temple) was torn [in order to reveal] the Bridal-Chamber, (which) is nothing other than the image [of the …] place above. […] Its curtain was torn from the top to the bottom, for it was appropriate for some from below to go above.

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. Their separa-tion was the inception of death. Therefore the Christ came, so that he might rectify to himself the separation that had obtained from (the) beginning, by his mating the two together. And by his mating them together, he shall give their lives 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 separa-ted from Adam —because she did not mate with him in the Bridal-Chamber.

87. The soul of Adam came into being by a Spirit, whose mate is the [Christ. The Spirit] bestowed upon (Adam) is his Mother, and […] her place was given to him in his soul. (Yet) because he had [not yet] been mated in the Logos, the dominant powers bewitched him. [… Yet those who] mate with the [Sacred] Spirit […] (in) secret […] are invited individually […] to the Bridal-Chamber, in order that […] they shall be mated.

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 in the Bridal-Chamber as one who has issued from the Bridegroom with the Bride—this is how Yeshua established the totality for himself in his heart. And thru these, 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 be-gotten 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 bestial he begot beasts. Because of this, (the beasts) came to be wor-shiped. [… Humans] begot humans [and then] worshiped humans. […]

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

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 (progeny) 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 image. 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 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 images is aware]ness in greatness of glory. [Truly there is immortal]ity within those in the [Holy Bridal-Chamber, who receive] the glories of those who [are fulfilled].

96. [He who goes down] to the water does not […] go down to death, [… for] (Christ) shall atone him [once he has come] forth—namely those who were [called to be fulfilled] in his Name. For he says: [Thus] we shall fulfill 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 receive nothing (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 needed wood for his craft. He him-self made the cross from the trees that he had planted, and his heir hung on that which he had planted. His heir was Yeshua, 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 who eat in it themselves die. The true (person) consumes life—therefore no one nourished in [the truth shall] die. Yeshua came from within that place, and he brought nourish-ment 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] they 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, where is 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 good and evil. It neither cured him of the evil nor preserved him in the good, but rather it caused those who had ingested it to die. For death originated because of (the Torah’s) saying: Eat this, but do not eat (that)!

101. The Chrism is made lord over the Baptism. For from the Chrism we are called Christic(s, 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 Sacred 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. Excellently 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 master over everything, because [he did not consider (the Baptism) a] game, but rather he disdained this [chan-ging world for] the Sovereignty of the Heavens. If he disdains (the world) and scorns it as a game, he [shall] come forth laughing.

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

105. The world 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 world, and there was no im-perishability of him who has made the world. 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 with the Sacred Spirit, and it belongs to the completely Per-fected Person. Whenever we drink this, we shall receive the Perfect Person.

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

108. A horse naturally begets a horse, a human begets (a) human, a god 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 do not derive] from the Jews. […] And these were called […] the chosen generation of the [Sacred 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 (joined) with weakness. In eternity there is something else (in) the likeness of mating, yet we call them 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 carnal heart.

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 Him in this grace, unless he is clothed in the Perfect Light and Perfect Light is upon him. [Thus clad], he shall go [forth from the world]. This is the perfected [Son of the Bridal-Chamber].

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

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

115. Yeshua poured death away by perfecting the water of Baptism. 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 Sacred Spirit breathes, the summer comes.

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 inspirational. 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 recognition. Yet 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 [truly] wine with fragrance; all those who are anointed with it enjoy it. As long as the anoin-ted 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 he healed the blows, inasmuch as ‘love atones for a multitude of transgressions.’

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 (also, 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 unites with the horse, the donkey unites with the donkey; the species naturally unite with their like-species. Thus the Spirit naturally unites with the Spirit, and the Logos mates with the Logos, [and the] Light mates [with the Light. If thou] become human, (then) [mankind shall] love thee; if thou become [spiritual], (then) the Spirit shall mate with thee; if thou become rational, (then) the Logos shall unite with thee; if thou become enlightened, (then) the Light shall mate with thee; if thou trans-cend, (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 thee, and thy heritage shall not be among them.

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 modes—(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 compassion 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 compassion thru which we grow; yet the light is the recognition thru which we are ripened.

123. Grace causes [the humble soul of the] person of earth to be made sovereign [over …] what is above the sky. They [received] thru [Him who] is blest; this one by his [Logos truly uplifts] their souls.

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 one is the Logos.

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 aggrieve anyone—whether great or small, whether unbeliever or believer. Then, to provide repose for those who rest among 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 aggrieve 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 then 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 recog-nize. 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 elementary; 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; (God alone) has the ability to beget.
129. That which is created is a creature, that which is begotten is a progeny. A creature cannot beget, (but) a pro-geny can create. Yet they say that the creature begets. However, his progeny is a creature. Therefore (a person’s) progeny are not his sons, but rather they are (Sons) of [God].

130. He who creates works manifestly, and he himself also is manifest; he who begets [acts] in [secret], and he [hides himself from] the images [of others]. (Thus also) the Creator [indeed] creates visibly, yet in begetting [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 spouse. 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 compassionate, it is not of the darkness or the night but rather of the day and the Light. A marriage which is exhibited becomes adultery; and the bride has committed adultery not only if she receives the sperm of another man, but even if she escapes from the bedroom and is seen. Let her display herself only 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 bridal-chamber. 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) being from the Bridegroom within 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 with the tree: it naturally sprouts and thrives while its root is covered, (but) if its root is exposed the tree 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 perishes. 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 Yeshua pulled up the root of the entire place, but the others (had done so) only in part. Ourselves also—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. But 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 (itself) results from [confusion]. Those things originating from [ignorance] neither were nor [are] nor shall be [among the truthful. Yet] 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. (The truth) 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 free-dom. 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 images. But the Bedroom is hidden—it is the Saint 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 departed from these places (which are) not within the holies of the holies, for (the Divinity) was not (there) 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 them.
139. If some are in the tribe of the priesthood, these shall be permitted 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 above; 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 shall enter into the secret of the truth.

140. This strengthening is truly excellent. Yet we shall enter therein by means of despised symbols and weak-nesses. 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 have opened to us with the secrets of the truth. Moreover, the 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 in the Light. For they [are not begotten] in the manner of the marriages which we [do not] see, (which) are enacted by night, the fire (of which) [flares] in the dark (and then) is extinguished. Yet rather the Sacraments of this Marriage are con-summated 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 that 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 via the images. 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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