Continued from Gospel of Philip
91 There were two trees in paradise--the one produces beasts, the other produces humans. Adam ate from the tree that produces beasts, and becoming a beast he begot beasts. Because of this the beasts were then
worshipped. Adam ate the fruit of that tree, ... and this bore many fruits ... which were also eaten; humans
begot humans and worshipped humans.
92 God creates mankind, yet mankind creates gods. This is how it is in the world--the humans create gods and they worship their creations. It would be more appropriate for the gods to worship the humans!
93 Thus is the truth regarding the deeds of mankind--those that come forth thru his power are therefore called
works, but his creations are his sons who come 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 also penetrates thru the imagery: this is the Mirrored Person--doing his works in his power, yet begetting his Sons in his repose.
94 In this world the slaves work for the free. In the Sovereignty of the Heavens the free serve the slaves: the
Sons of the Bridal-Chamber serve the sons of marriage. The Sons of the Bridal-Chamber have a single name, share in the repose, and have no needs. ...
95 Contemplation of the images is the greatest ... of glories.
96 Those who go down into the water do not go down to death, for he atoned for those who are fulfilled in his
name. For he said: Thus we must fulfill all righteousness.
97. Those who say that they will first die and then arise are confused. If they do not first receive the resurrection while they live, they will receive nothing when they die. Thus it is said also of Baptism in stating that Baptism is great, for those who receive it shall live.
98 Philip the Apostle says: Joseph the Craftsman planted a garden because he needed wood for his craft. He made the cross from the trees that he planted, and his posterity hung on that which he had planted. His posterity is Yeshúa, yet the plant is the cross. But the tree of life is in the center of paradise, the olive tree from which the Chrism comes thru him who is the resurrection.
99 This world devours corpses--everything which is eaten in it thereby dies. The truthful consumes the
living--therefore no one nourished in the living shall die. Yeshúa came forth from that place and he brought
nourishment from there. And to those whom he wished he gave life so that they would not perish.
100 God planted a garden-paradise. Mankind lives in the garden, but ... their hearts ... are not in God. ...
This garden is the place where it will be said: My Son, eat this or do not eat that according to thy desire. In this
place I shall consume all things, for the tree of knowledge is there. It slew Adam, yet the place of the tree of
knowledge gave life to mankind. The Torah is the tree. It has the capability to bestow the knowledge of good and evil. It neither stopped him from evil nor preserved him in the good, but rather it presupposed death for those who ingested it. For death originated in his saying: Eat this but do not eat that.
101 The Chrism is lord over Baptism. For from the Chrism we are called Christics, and not because of the
Baptism. And he is 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 is anointed has everything--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 entered the Sovereignty of the Heavens laughing, and they came forth
from the world rejoicing. The Christic ... who went down into the water immediately came forth as lord over
everything, because he not only considered this world a farce but also disdained it for the Sovereignty of the
Heavens. ... If he disparages it and scorns it as a farce, he will come forth laughing.
104. This is altogether how it is with the bread and the chalice and with the ointment--there is nonetheless another sacrament more exalted than these.
105. The system began in a transgression, for he who contrived it desired to make it imperishable and immortal. He fell away and did not attain his ambition. For there is no imperishability of the system, and there was no imperishability of him who contrived the system. For there is no imperishability of things but only of 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 water, for it is appointed as the symbol of the blood for which the Eucharist is celebrated. And it is filled with the Holy Spirit, and it belongs to the completely Perfected Person. Whenever we drink this, we 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 water he undresses himself in order that he may be clothed with that.
108 A horse begets a horse, a human begets a human, a god begets a god. This is how it is with the Bridegroom within the Bride--the Sons come forth in the Bridal-Chamber. The Jews did not derive from the Greeks, and we Christics do not derive from the Jews. ... And these are called the chosen generation of the Holy Spirit--the true person and the son of mankind and the seed of the son of mankind. This generation are called the true ones in the world. This is the place where the Sons of the Bridal-Chamber are.
109 Mating in this world is the man upon the woman, the place of strength over weakness. In eternity the mating is something else in the likeness of this, yet it is called by these same names. Yet there is another mating which is exalted beyond all designated names, and which transcends force. For where there is force, there are also those who are more precious than force.
110 The one is not, and the other is--but these are together the single unity. This is He who shall not be able to
come unto me thru a 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, do not enjoy what they have. Yet those who do understand themselves shall enjoy it.
112 Not only will they be unable to seize the perfected person, but they will not be able even to see him. For if
they saw him they would seize him. In no other fashion will one be able to be begotten of this grace, unless he is clothed in the Perfect Light and himself becomes one of the Perfect Lights. ... Thus clad he enters into this
113 It is appropriate that we become perfected persons before we come forth from the world. Whoever
receives 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 that one.
114 The Saint is entirely holy, including his body. For if he receives the bread he sanctifies it, or the chalice, or
anything else he receives he purifies. And how will he not purify the body also?
115 By perfecting the water of Baptism, Yeshúa poured death away. Because of this, we indeed go down into the water yet we do not go down unto death, in order that we not be poured away into the spirit of the world. Whenever that breathes the winter comes, but when the Holy Spirit breathes the summer comes.
116 Whoever recognizes the truth is free. Yet he who is free does not transgress, for 'he who transgresses is the slave of transgression.' The Mother is the truth, yet recognition is the union. These to whom it is
given not to transgress in the world are called free. These to whom it is given not to transgress have their hearts exalted by recognizing the truth. This is what liberates them and exalts them over the universe. Yet Paul claims that 'knowledge is vain but love edifies.' He however who is liberated through recognition is enslaved by love for the sake of those who have not yet been able to be carried up to the freedom of recognition. Yet recognizing suffices to liberate 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 'It is thine.'
118 Spiritual love is wine and 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 withdraw and
depart, those who are not anointed but only stand alongside will still remain in their own miasma. The Samaritan gave nothing to the wounded man except wine and ointment--and it healed the wounds, for 'love covers a multitude of transgressions.'
119 Those whom the woman begets will resemble him whom she loves. If it is her husband they will resemble her husband, if it is an adulterer they will resemble the adulterer. Often, if there is a woman who sleeps with her husband by compulsion yet her heart is toward the adulterer and she mates with him and begets, then the one to whom she gives birth resembles the adulterer. Yet you who are with the Sons of God--love not the world but rather love the Lord, so that those whom you beget will not be made to resemble the world but rather will be made to resemble the Lord.
120 The human unites with the human, the horse unites with the horse, the donkey unites with the donkey. The species unite with their like-species. Thus in this manner the Spirit unites with the Spirit, the Logos mates with the Logos, and the Light mates with the Light. If thou become human then mankind will love thee, if thou become spiritual then the Spirit will mate with thee, if thou become meaningful then the Logos will unite with thee, if thou become enlightened then the Light will mate with thee, if thou transcend then the Transcendental will repose upon thee. But if thou become like a horse or a donkey or a calf or a dog or a sheep or any other animal outside and inferior, then neither mankind nor the Spirit nor the Logos nor the Light nor those above nor those within will be able to love thee. They will be unable to repose in thy heart and they will not be thy heritage.
121 He who is enslaved against his own volition, will be able to be freed. He who has been liberated by the gift of his master, and has sold himself back into slavery, will no longer be able to be freed.
122 Cultivation in the world is thru four modes--crops are gathered into the barn thru earth and water and wind
and light. And the cultivation by God is likewise thru four: trust and hope and love and recognition. Our earth is
trust in which we take root, the water is hope thru which we are nourished, the wind is love thru which we grow, yet the light is recognition thru which we ripen. ...
123 Grace made ... the earth to be made ... in Heaven above. Blest be this ... soul!
124 This is Yeshúa the Christ--he beguiled the entire place and did not burden anyone. Therefore blest be a
perfected person of this kind, for such is the Logos.
125 Ask us concerning him, inasmuch as it is difficult uprightly (to portray him). How shall we be able to succeed in this magnificent task?
126 How will he bestow repose on everyone? First and foremost, it is not appropriate to aggrieve anyone--whether great or small, 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 them, for he does not come of his own volition. Yet neither can he grieve them, for he does not oppress or distress 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. Whoever is natural gives joy to him who is good--yet consequently some grieve terribly.
127 The master of an estate acquired everything--whether son or slave or dog or cattle or swine, whether wheat or barley or straw or hay or bones or meat or acorns. He was wise and knew the food of each. Before the sons he indeed set bread and olive-oil with meat, before the slaves he set castor-oil with grain, 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 look to 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 recognizes. 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 shall 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 as well as to beget.
129 That which is created is a creature, that which is begotten is a child. A creature cannot beget, a child can
create. Yet they say: The creature begets. But a child is a creature. Therefore a person's children are not his sons but rather God's.
130 He who creates, works manifestly and he himself is manifest. He who begets, acts in secret and is himself hidden from the imagery. He who creates indeed creates visibly, yet he who begets the Sons begets them 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 mystery 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 willing, 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 semen of another man but even if she leaves the bedroom and is seen. She may only display herself to her father and her mother and the comrade of the bridegroom and the sons of the bridegroom. To these it is given to enter daily into the bridal-chamber and to see her. Yet as for the others, let them 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. Bridegrooms with Brides belong in the Bridal-Chamber. No one will be able to behold the Bridegroom with the Bride unless he becomes this.
132 When Abraham rejoiced at seeing what he was to see, he circumcised the flesh of the foreskin--showing us that it is appropriate to sever the flesh ... of this world.
133 As long as ...... the entrails of the person are enclosed, the person continues to live. ... If his entrails are
exposed and he is disemboweled, the person will die. So also the tree sprouts and thrives as long as its root is covered, but if its root is exposed the tree withers. Thus it is with everything 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 when it is recognized it decomposes and when it is exposed it perishes. This is why the Logos (John the Baprist!) says: Already the axe has reached the root of the trees! It will not merely chop off, for that which is chopped off sprouts again. But rather the axe delves down underground and uproots. 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 dig down to the root of the evil that is within him and pull up its root from out of 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 becomes master over us and we become its slaves. We are taken captive, and we are coerced into doing what we do not want and not doing what we do want. It is potent because we do not recognize it. While indeed it is subliminal it impels.
134 Ignorance is the mother of all evils. ... Those things which came forth from ignorance neither existed nor exist nor shall exist in reality. Yet they shall be perfected when the entire truth is revealed. For the
truth is like ignorance--while it is hidden it reposes within itself, yet when it is revealed it is recognized. It is
glorious in that it prevails over ignorance and confusion and in that it liberates. The Logos says: You shall know the truth and the truth will set you free. Ignorance is slavery, 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 revelation of creation. They say that visible beings are strong and honorable yet the invisible are weak and contemptible. However the truth is that visible beings are weak and inferior yet the invisible are strong and honorable.
136 The mysteries of the truth are revealed in symbolic imagery. Yet the bedroom is hidden--it is the holy (or the Saint) within the holiness.
137 The veil (of the Temple) indeed at first concealed how God governs the creation. Yet when the veil is torn and the things within are revealed, then this house will be forsaken and desolate and yet moreover it shall be destroyed. Yet the whole Divinity shall depart from these places, never to re-enter, for it shall not be able to unite therein with the light and with the fullness. But rather it shall enter into the holies (or the Saints) of the holinesses, under the wings of the cross and in its arms.
138 This ark will become salvation for us when the cataclysm of water overwhelms them.
139 If someone is in the tribe of the priesthood, he shall be allowed 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 higher--nor was it torn at the bottom only, else it would have been revealed only to those who are lower. But rather it was torn from the top to the bottom. Those who are above have opened to us who are below in order that we might enter into the secret of the truth.
140 This strengthening is truly excellent. Yet we shall enter therein by means of despised symbols and
weaknesses. They are indeed humble by comparison with the perfect glory. There is a glory that surpasses glory, there is a power which surpasses power. Therefore the perfect have opened to us with the secrets of the truth. Moreover, the holies (or Saints) of the holinesses are revealed, and the bedroom has invited us within.
141 As long as evil indeed is covert it is potent, not yet truly purged from the midst of the seed of the Sacred
Spirit. 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 implanted 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 are not begotten in the manner of the unseen marriages which are enacted by night, the fire of which flares in the dark and then is extinguished. Yet the sacraments of this marriage are consummated in the day and the light. That day with its light never sets.
143. If anyone becomes a Son of the Bridal-Chamber, he shall receive the Light. If he does not receive it in these places, he will not be able to receive it in the other place. He who receives the Light shall not be seen nor shall he be seized, nor shall anyone disturb such a one 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.