The Gnostic Bible E-Book

Baphomet Giger

• Herausgeber: tredition
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Seitenzahl: 189

Veröffentlichungsjahr: 2017

Beschreibung

The Gnostic Teachings There were certain writings which were written, which were left out of the Bible. These are the gnostic scriptures. Books written by archangel Elelath, by Norea daughter of Eve, by Adam, Eve's husband. The secret word taught to John by God himself, The blasphemy of Philip whose doctrine was not put into the Bible, and others. These doctrines are here to open peoples eyes about the truth and what it is. Some things are just too powerful for the masses to comprehend. They believe that if its in their holy book that its true and all else is false. But the truth is God has a plan for everyone, and he knew that you would some day pick up this book and read it. This is the Gnostic Bible, read it and be illuminated with the true knowledge. What was once hidden is now a light shining your spirit into enlightenment.

Leseprobe

The Gnostic Bible

By Baphomet Giger

Copyright © 2017, by Baphomet Giger tredition, Hamburg, Germany

Introduction

There were certain writings which were written, which were left out of the Bible. These are the Gnostic Scriptures. Books written by Archangel Elelath, by Norea Daughter of Eve, by Adam, Eve's husband.

The Secret Word Taught to John By God Himself, The Blasphemy of Philip whos doctrine was not put into the Bible, and others. These Doctrines are here to open people eyes about the truth and what it is.

Some things are just to powerful for the masses to comprehend. They Believe that if its in their holy book that its true and all else is false.

But the truth is God has a plan for everyone, and he knew that you would some day pick up this book and read it.

This is the Gnostic Bible, read it and be illuminated with the true knowledge. What was once hidden is now a light shining your spirit into enlightenment.

Table of Contents

Book One - THE CHALDÆAN ORACLES OF ZOROASTER.

Book Two - THE THOUGHT OF NOREA

Book Three – THE HYPOSTASIS ARCHONS

Book Four - ORIGIN OF THE WORLD

Book Five - THE APOCALYPSE OF ADAM

Book Six - THE APOCRYPHON OF JOHN THE MYSTERY OF THE IMMOVABLE RACE

Book Seven - THE BLASPHEMY OF PHILIP ALSO CALLED THE GOSPEL OF PHILIP

(The Writings of Philip When He Had Betrayed God. Philip Who Fell Short of the Glory of God, and Then Repented Afterwards.)

THE CHALDÆAN ORACLES OF ZOROASTER.

CAUSE, GOD, FATHER, MIND, FIRE MONAD, DUAD, TRIAD.

1.2  But God is he that has the head of a hawk. He is the first, indestructible, eternal, unbegotten, indivisible, dissimilar; the dispenser of all good; incorruptible; the best of the good, the wisest of the wise: he is the father of equity and justice, self-taught, physical, and perfect, and wise, and the only inventor of the sacred philosophy.

Euseb. Præp. Evan. lib. I. c. 10.

2.3  Theurgists assert that he4 is a God, and celebrate him as both older and younger, as a circulating and eternal God, as understanding the whole number of all things moved in the world, and moreover infinite through his power and of a spiral form.

Z. or T. Proc. in Tim. 244.—Tay.

3.  The mundane god, eternal, boundless,

Young and old, of a spiral form.

4.  For Eternity,5 according to the oracle, is the cause of never-failing life, of unwearied power, and unsluggish energy.

T. Tay.

5.  Hence this stable God is called by the gods silent, and is said to consent with mind, and to be known by souls through mind alone.

T. Proc. in Theol. 321.—Tay.

6.  The Chaldæans call the God (Dionysus or Bacchus) Iao in the Phœnician tongue (instead of the intelligible light), and he is often called Sabaoth, signifying that he is above the seven poles, that is the Demiurgus.

Lyd. de Mens. 83.—Tay.

7.  Containing all things in the one summit of his own hyparxis, he himself subsists wholly beyond.

T. Procl. in Theol. 212.—Tay.

8.  Measuring and bounding all things.

T. Proc. in Pl. Th. 386.—Tay.

9.  For nothing imperfect circulates from a paternal principle.

Z. Psell. 38.—Plet.

10.  The father hurled not forth fear but infused persuasion.

Z. Plet.

11. .... The Father has hastily withdrawn himself;

But has not shut up his own fire in his intellectual power.

Z. Psell. 30.—Plet. 33.

12.  Such is the Mind which is there energizing before energy.

That it has not gone forth but abode in the paternal depth, And in the adytum according to divinely-nourished silence.

T. Proc. in Tim. 167.

13.  All things are the progeny of one fire.

The Father perfected all things, and delivered them over To the second Mind, whom all nations of men call the first.

Z. Psell. 24.—Plet. 30.

14.  And of the Mind which conducts the empyrean world.

T. Dam. de Prin.

15.  What the Mind says, it says by understanding.

Z. Psell. 35.

16.  Power is with them, but Mind is from him.

T. Proc. in Plat. Th. 365.

17.  The Mind of the Father riding on attenuated rulers

Which glitter with the furrows of inflexible and implacable Fire.

T. Proc. in Crat.—Tay.

18. . . . . . . After the paternal conception

I the Soul reside, a heat animating all things.

. . . . . . For he placed

Mind in Soul and Soul in dull Body,

The Father of Gods and Men so placed them in ours.

Z. or T. Proc. in Tim. 124.

19.  Natural works coexist with the intellectual light

Of the Father. For it is the Soul, which adorned the great heaven

And which adorns it after the Father.

But her horns are established on high.

Z. or T. Proc. in Tim. 106.

20.  The Soul, being a bright fire, by the power of the father,

Remains immortal, and is mistress of life,

And fills up many of the recesses of the world.

Z. Psell. 28.—Plet. 11.

21.  The channels being intermixed, she performs the works of incorruptible fire.

Z. or T. Proc. in Pl. Polit. 399.

22.  For the Fire which is first beyond did not shut up his power

In matter by works but by mind:

For the framer of the fiery world is the Mind of Mind.

T. Proc. in Theol. 333.—in Tim. 157.

23.  Who first sprung from Mind

Clothing fire with fire, binding them together that he might mingle

The fountainous craters, while he preserved the flower of his own fire.

T. Proc. in Parm.

24.  Thence a fiery whirlwind drawing the flower of glowing fire,

Flashing into the cavities of the worlds; for all things from thence

Begin to extend downwards their admirable rays.

T. Proc. in Theol. Plat. 171. 172.

25.6  The Monad is there first where the paternal Monad subsists.

T. Proc. in Euc. 27.

26.  The Monad is extended which generates two.

T. Proc. in Euc. 27.

27.  For the Duad sits by this, and glitters with intellectual sections,

To govern all things, and to order each.

T. Proc. in Plat. 376.

28.  The Mind of the Father said that all things should be cut into three:

His will assented, and immediately all things were cut.

T. Proc. in Parm.

29.  The Mind of the eternal Father said into three,

Governing all things by Mind,

T. Proc. in Tim.

30.  The Father mingled every Spirit from this Triad.

Lyd. de Men. 20.—Tay.

31.  All things are governed in the bosoms of this triad.

Lyd. de Men. 20.—Tay.

32.  All things are governed and subsist in these three.

T. Proc. in I. Alcib.

33.  For you may conceive that all things serve these three principles.

T. Dam. de Prin.

34.  From these flows the body of the Triad, being pre-existent,

Not the first, but that by which things are measured.

Z. or T. Anon.

35.  And there appeared in it virtue, and wisdom,

And multiscient truth.

Z. or T. Anon.

36.  For in the whole world shineth a Triad, over which a Monad rules.

T. Dam. in Parm.

37.  The first is the sacred course . . . . , but in the middle

Air, the third the other which cherisheth the earth in fire.

Z. or T. Anon.

38.  Abundantly animating light, fire, ether, worlds.

Z. or T. Simp. in Phys. 143.

IDEAS, INTELLIGIBLES, INTELLECTUALS, IYNGES, SYNOCHES, TELETARCHÆ, FOUNTAINS, PRINCIPLES, HECATE AND DÆMONS.

39.  The Mind of the Father made a jarring noise, understanding by unwearied counsel

Omniform ideas: which flying out from one fountain

They sprung forth: for from the Father was the will and the end;

(By which they are connected with the Father

According to alternate life from several vehicles, )

But they were divided, being by intellectual fire distributed

Into other Intellectuals: For the king previously placed before the multiform world.

An intellectual, incorruptible pattern, the print of whose form

Is promoted through the world, according to which things the world appeared

Beautified with all-various Ideas; of which there is one fountain,

From this the others rush forth distributed,

And separated about the bodies of the world, and are borne

Through its vast recesses like swarms

Turning themselves on all sides in every direction,

They are Intellectual conceptions from the paternal fountain,

Partaking abundantly the flower of Fire in the point of restless time,

But the primary self-perfect fountain of the Father

Poured forth these primogenial ideas.

Z. or T. Proc. in Parm.

40.  These being many ascend flashingly into the shining worlds

And in them are contained three summits.

T. Dam. in Parm.

41.  They are the guardians of the works of the Father

And of the one Mind, the Intelligible.

T. Proc. in Th. Plat. 205.

42.8  All things subsist together in the Intelligible world.

T. Dam. de Prin.—Tay.

43.  But all Intellect understands the deity, for Intellect is not without the Intelligible,

And the Intelligible does not subsist apart from Intellect.

Z. or T. Dam.

44.  For Intellect is not without the Intelligible: it does not subsist apart from it.

Z. or T. Proc. Th. Plat. 172.

45.  By Intellect he contains the Intelligibles, but introduces the Soul into the worlds.

46.  By Intellect he contains the Intelligibles, but introduces Sense into the worlds.

T. Proc. in Crat.

47.  For the paternal Intellect, which understands Intelligibles,

And adorns things ineffable, has sowed symbols through the world.

T. Proc. in Crat.

48.  This order is the beginning of all section.

T. Dam. de Prin.

49.  The Intelligible is the principle of all section.

T. Dam. de Prin.

50.  The Intelligible is food to that which understands.

T. Dam. de Prin.

51.  The oracles concerning the orders exhibits it prior to Heaven as ineffable, and add—

It has mystic silence.

T. Proc. in Crat.—Tay.

52.  The oracle calls the Intelligible causes Swift, and asserts that proceeding from the Father, they run to him.

T. Proc. in Crat.—Tay.

53.9  Those natures are both Intellectual and Intelligible, which, themselves possessing intellection, are the objects of intelligence to others.

T. Proc. Th. Plat. 179.

54.  The intelligible Iynges themselves understand from the Father;

By ineffable counsels being moved so as to understand.

Z. Psell. 41.—Plet. 3l..

55.  Because it is the operator, because it is the giver of life-bearing fire.

Because it fills the life-producing bosom of Hecate.

And it instils into the Synoches the enlivening strength of Fire

Endued with mighty power.

T. Proc. in Tim. 128.

56.  He gave to his own whirlwinds to guard the summits,

Mingling the proper force of his own strength in the Synoches.

T. Dam. de Prin.

57.  But likewise as many as serve the material Synoches.

T.

58.  The Teletarchs are comprehended in the Synoches.

T. Dam. de Prin.

59.10    Rhea the fountain and river of the blessed Intellectuals

Having first received the powers of all things in her ineffable bosom

Pours forth perpetual generation upon every thing.

T. Proc. in Crat.—Tay.

60.  For it is the bound of the paternal depth, and the fountain of the Intellectuals.

T. Dam. de Prin.

61.  . . . . For he is a power

Of circumlucid strength, glittering with Intellectual sections.

T. Dam.

62.  He glitters with Intellectual sections, but has filled all things with love.

T. Dam.

63.  To the Intellectual whirlwinds of Intellectual fire all things

Are subservient, through the persuasive counsel of the Father.

T. Proc. in Parm.

64.  Oh how the world has inflexible Intellectual rulers.

65.  The centre of Hecate corresponds with that of the fathers.

T.

66.  From him leap forth all implacable thunders,

And the whirlwind receiving bosoms of the all-splendid strength

Of the Father-begotten Hecate; and he who begirds the flower of fire

And the strong spirit of the poles, all fiery beyond.

T. Proc. in Crat.

67.  Another fontal, which leads the empyreal world.

Z. or T. Proc. in Tim.

68.  The fountain of fountains, and the boundary of all fountains.

T. Dam. de Prin.

69.  Under two minds the life-generating fountain of souls is comprehended.

T. Dam. de Prin.

70.11Beneath them lies the principal of the immaterials.

Z. or T. Dam. in Parm.

71.  Father-begotten light, for he alone having gathered from the strength of the Father

The flower of mind has the power of understanding, the paternal mind;

To instil into all fountains and principles the power

Of understanding, and of always remaining in a ceaseless revolution,

T. Proc. in Tim. 242.

72.  All fountains and principles whirl round,

And always remain in a ceaseless revolution.

Z. or T. Proc. in Parm.

73.  The Principles, which have understood the Intelligible works of the Father

He has clothed in sensible works and bodies,

Being the intermediate links standing to communicate between the Father and Matter,

Rendering apparent the images of unapparent natures,

And inscribing the unapparent in the apparent frame of the world.

Z. or T. Dam. de Prin.

74.  Typhon, Echidna, and Python, being the progeny of Tartarus and Earth, which is conjoined with Heaven, form as it were a certain Chaldaic triad, which is the inspector of the whole disordered fabrication.

T. Olymp in Phæd.—Tay.

75.  Irrational dæmons derive their subsistence from the aërial rulers, wherefore the oracle says,

Being the charioteer of the aërial, terrestrial, and aquatic dogs.

T. Olymp. in Phæd.—Tay.

76.  The aquatic, when applied to divine natures, signifies a government inseparable from water, and hence the oracle calls the aquatic gods water walkers.

T. Proc. in Tim. 270.—Tay.

77.  There are certain aquatic dæmons whom Orpheus called Nereides in the more elevated exhalations of water such as appear in this cloudy air, whose bodies are sometimes seen, as Zoroaster thinks, by more acute eyes, especially in Persia and Africa.

T. Fic. de Im. Am. 123.—Tay.

PARTICULAR SOULS. SOUL, LIFE, MAN.

78.  These things the Father conceived, and the mortal was animated for him.

T. Proc. in Tim. 336.

79.  For the Father of gods and men placed the mind in soul,

But in body he placed you.

80.  The paternal mind has sowed symbols in the souls.

Z. Psell. 26—Plet. 6.

81.  Having mingled the vital spark from two according substances,

Mind and Divine Spirit, as a third to these he added

Holy Love, the venerable charioteer uniting all things.

Lyd. de Men. 3.—Tay.

82.  Filling the soul with profound love.

Z. or T. Proc. in Pl. Theol. 4.

83.  The Soul of men will in a manner clasp God to herself.

Having nothing mortal she is wholly inebriated from God,

For she glories in the harmony under which the mortal body exists.

Z. Psell. 17.—Plet. 10.

84.  The more powerful souls perceive truth through themselves, and are of a more inventive nature. "Such souls are saved through their own strength," according to the oracle.

T. Proc. in I. Alc.—Tay.

85.  The oracle says, ascending souls sing a pæan.

Z. or T. Olym. in Phæd.—Tay.

86.  Of all souls those certainly are superlatively blessed

Which are poured forth from heaven to earth;

And they are happy, and have ineffable stamina,

As many as proceed from thy splendid self, O king,

Or from Jove himself, under the strong necessity of Mithus.

Z. or T. Synes de Insom. 153.

87.  The souls of those who quit the body violently are most pure.

Z. Psel. 27.

88.  The ungirders of the soul, which give her breathing, are easy to be loosed.

Z. Psel. 32.—Plet. 8.

89.  For tho' you see this soul manumitted

The Father sends another, that the number may be complete.

Z. or T.

90.  . . . . . Understanding the works of the Father

They avoid the shameless wing of fate;

They are placed in God, drawing strong torches,

Descending from the Father, from which, as they descend, the soul

Gathers of the empyreal fruits the soul-nourishing flower.

Z. or T. Proc in Tim. 321.

91.  This animastic spirit, which blessed men have called the pneumatic soul, becomes a god, an all-various dæmon, and an image, and the soul in this suffers her punishments. The oracles, too, accord with this account: for they assimilate the employment of the soul in Hades to the delusive visions of a dream.

Z. or T. Synes. de Insom. p. 139.—Tay.

92.  One life with another, from the distributed channels.

Passing from above through the opposite part

Through the centre of the earth; and the fifth the middle,

Another fiery channel, where the life-beaming fire descends

As far as the material channels.

Z. or T.

93.  Moisture is a symbol of life; hence Plato, and the gods before Plato, call it (the soul); at one time the liquid of the whole of vivification, and at another time a certain fountain of it.

Z. Proc. in Tim. 318.—Tay.

94.  O man, of a daring nature, thou subtile production.

Z. Psel. 12.—Plet. 21.

95.  For thy vessel the beasts of the earth shall inhabit.

Z. Psel. 36.-Plet. 7.

96.  Since the soul perpetually runs and passes through all things in a certain space of time, which being performed, it is presently compelled to run back again through all things and unfold the same web of generation in the world, according to Zoroaster, who thinks that as often as the same causes return, the same effects will in like manner be returned.

Z. Ficin de Im. An. 129.—Tay.

97.  According to Zoroaster, in us the ethereal vestment of the soul perpetually revolves.

Z. Ficin de Im. An. 131.—Tay.

98.The oracles delivered by the gods celebrate the essential fountain of every soul, the empyrean, the etherial, and the material. This fountain they separate from the whole vivific goddess12; from whom also suspending the whole of fate, they make two series, the one animastic, or belonging to the soul, and the other belonging to Fate.They assert that the soul is derived from the animastic series, but that sometimes it becomes subservient to Fate, when passing into an irrational condition of being, it becomes subject to fate instead of Providence.

Z. or T. Proc. de Prov. ap. Fabr. VIII. 486.—Tay.

MATTER. MATTER, THE WORLD, AND NATURE.

99.  The matrix containing all things.

T.

100.  Wholly division, and indivisible.

101.  Thence abundantly springs forth the generation of multifarious matter.

T. Proc. in Tim. 118.

102.  These frame indivisibles and sensibles,

And corporiforms and things destined to matter.

T. Dam. de Prin.

103.  The fontal nymphs, and all the aquatic spirits,

And the terrestrial, aerial, and glittering recesses,

Are the lunar riders and rulers of all matter,

Of the celestial, the starry, and that which lies in the abysses.

Lyd. p. 32.—Tay.

104.  Evil, according to the oracle, is more frail than nonentity.

Z. or T. Proc. de Prov.—Tay.

105.  We learn that matter pervades the whole world, as the gods also assert.

Z. or T. Proc. Tim. 142.

106.  All divine natures are incorporeal,

But bodies are bound in them for your sakes.

Bodies not being able to contain incorporeals

By reason of the corporeal nature, in which you are concentrated.

Z. or T. Proc. in Pl. Polit. 359.

107.  For the paternal self-begotten mind understanding his works Sowed in all the fiery bond of love,

That all things might continue loving for an infinite time.

That the connected series of things might intellectually remain in all the light of the Father,

That the elements of the world might continue their course in love.

T. Proc. in Tim. 155.

108.  The Maker who, self-operating, framed the world,

And there was another mass of fire: all these things

He produced self-operating, that the body of the world might be conglobed,

That the world might be manifest, and not appear membranous.

Z. or T. Proc. in Tim. 154.

109.  For he assimilates himself, professing

To cast around him the form of the images.

110.  For it is an imitation of Mind, but that which is fabricated has something of body.

Z. or T. Proc .in Tim. 87.

111.  But projecting into the worlds, through the rapid menace of the Father,

The venerable name with a sleepless revolution.

Z. or T. Proc. in Crat.

112.  The ethers of the elements therefore are there.

Z. or T. Olymp. in Phæd.—Tay.

113.  The oracles assert, that the impression of characters, and of other divine visions, appear in the ether.

Z. or T. Simp. in Phys. 144.—Tay.

114.  In this the things without figure are figured.

Z. or T. Simp. in Phys. 143.

115.  The ineffable and effable impressions of the world.

116.  And the light-hating world, and the winding currents

Under which many are drawn down.

Z. or T. Proc. in Tim. 339.

117.  He makes the whole world of fire, and water, and earth,

And all-nourishing ether.

Z. or T.

118.  Placing earth in the middle, but water in the cavities of the earth,

And air above these.

Z. or T.

119.  He fixed a great multitude of inerratic stars,

Not by a laborious and evil tension,

But with a stability void of wandering.

Forcing the fire to the fire.

Z. or T. Proc. in Tim. 280.

120.  For the Father congregated the seven firmaments of the world,

Circumscribing the heavan with a convex figure.

Z. or T. Dam. in Parm.

121.  He constituted a septenary of erratic animals.

Z. or T.

122.  Suspending their disorder in well-disposed zones.

Z. or T.

123.  He made them six in number, and for the seventh

He cast into the midst the fire of the sun.

Z. or T. Proc. in Tim. 280.

124.  The centre from which all (lines) which way so ever are equal.

Z. or T. Proc. in Euc. 43.

125.  And that the swift sun may come as usual about the centre.

Z. or T. Proc. in Plat. Th. 317.

126.  Eagerly urging itself towards the centre of resounding light.

T. Proc. in Tim. 236.

127.  And the great sun and the bright moon.

128.  For his hairs appear like rays of light ending in a sharp point.

T. Proc. in Pl. Pol. 387.

129.  And of the solar circles, and of the lunar clashings,

And of the aerial recesses,

The melody of the ether, and of the sun, and of the passages of the moon, and of the air.

Z. or T. Proc. in Tim. 257.

130.  The most mystic of discourses inform us, that the wholeness of him (the sun) is in the supermundane orders: for there a solar world and a total light subsist, as the oracles of the Chaldæans affirm.

Z. or T. Proc. in Tim. 264.—Tay.

131.  The more true sun measures all things by time, being truly a time of time, according to the oracle of the gods concerning it.

Z. or T. Proc. in Tim. 249.—Tay.

132.  The disk (of the sun) is carried in the starless much above the inerratic sphere: and hence he is not in the middle of the planets but of the three worlds, according to the telestic hypotheses

Z. or T. Jul. Orat. V. 334.—Tay.

133.  (The sun is a)13 fire, the channel of fire, and the dispenser of fire.

Z. or T. Proc. in Tim. 141.

134.14    Hence Cronus.

The sun assessor beholding the pure pole.

135.  The ethereal course and the vast motion of the moon

And the aerial fluxes.

Z. or T. Proc. in Tim. 257.

136.  Oh ether, sun, spirit of the moon, leaders of the air.

Z. or T. Proc. in Tim. 257.

137.  And the wide air, and the lunar course, and the pole of the sun.

Z. or T. Proc. in Tim. 257.

138.  For the goddess brings forth the great sun and the bright moon.

139.  She collects it, receiving the melody of the ether,