Gospel of Philip

The Gospel of Philip is one of the Gnostic Gospels, a text of New Testament apocrypha, dating back to around the third century but lost to modern researchers until an Egyptian peasant rediscovered it by accident, buried in a cave near Nag Hammadi, in 1945.

Gospel of Philip
1. A Hebrew person makes a (convert) Hebrew, who also is called thus: a novice. Yet a novice does not make a novice. [Some persons] are who they are [...] and also influence others [to become like themselves. While for the remainder] it suffices to them that they shall be. (Ex 12:48-49)
2. The slave seeks only to be set free, yet he does not seek after the estate of his master. Yet the son is not only a son, but also ascribes to himself the inheritance of the Father.
3. Those whom inherit the dead are themselves dead, and they inherit the dead. Those who inherit the living are alive, and they inherit both the living and the dead. The dead do not inherit anything. For how will the dead inherit? When the one who is dead inherits the living, he shall not die but rather the dead shall instead live.
4. A nationalist (Gentile) does not die, for he has never lived so that he could die. Whoever has trusted the Truth is alive--and this--One is in danger of dying (as a martyr), for he is alive since the day that Christ came.
5. The system is contrived, the cities are constructed, the dead carried out.
6. In the days when we were Hebrews we were orphans, having only our Mother (The Spirit). Yet when we become Christics - (Messianics),- The Father joins with The Mother.
7. Those who sow in the winter reap in the summer. The winter is the world, the summer is the other Aeon. Let us sow in the world so that we will harvest in the summer. Because of this, it is appropriate for us not to pray in the wintertime. What emerges from the winter is the summer. Yet if anyone reaps in the winter he will not harvest but rather uproot, as this method will not produce fruit. Not only does it not come forth [in the winter], but in the other Sabbath also his field is fruitless. (Mt 6:1-6, Th 14, 27)
8. The Christ came! Some indeed he ransomed, yet others he rescued, yet for others he atoned  He ransomed the alienated, he brought them to himself. And he rescued those who came to him. These he set as pledges in his will. Not only when he appeared did he voluntarily lay down his soul, but since the day of the coming to be of the World he placed his soul. Then at the time he desired he came earliest to reclaim her, since she was placed among the pledges. She had come to be under the bandits and they had taken her captive, yet he rescued her. He atoned for both the good and the evil in the World. (Jn 10:17-18)
9. The Light with the Darkness, Life with Death, the Right with the Left are Brothers to one another. It is not possible for them to be separated from one another. Because of this, neither is the good a good, nor are the evils an evil, nor is the Life a Life, nor is the Death a Death. Therefore each individual shall be resolved unto his origin from the beginning. Yet those who have been exalted above the world are indissoluble and Eternal. (Isa 45:7, Lam 3:38--compare the Chinese "Tao")
10. The names which have been given by the Worldly -- therein is a great delusion. For their hearts are turned away from the real unto the unreal. And he who hears the (word) "God" does not think of the real, but rather he is made to think of the unreal. So also with the (words) "The Father" and "The Son" and "The Holy Spirit" and "The Life" and "The Light" and "The Resurrection" and "The Convocation " [ and] all the other (words) -- They do not think of the real, but rather they are made to think of the [un]real. Moreover they learn the [all-human] reality of death. They are in the system, [they think of the unreal]. If they were in eternity, they would not designate anything as a worldly evil nor would they be place 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 bestows upon himself in the Son. This he exalts above every other Name for the Son will not become The Father unless the Name of The Father was bestowed upon him. This existing Name they are indeed each made to think to himself, yet they SPEAK IT NOT. Yet those who do not have it do not even think it. But the Truth begets these words in the World for our sake. It would not be possible to learn it without words. (Jn 17)
12. She alone is the Truth. She makes the many, and for us she teaches this alone in Love thru many (Ph 6, 18, 40)
13. The Authorities desire to deceive mankind, because they perceived him in a kinship to the truly good. So they took the word "GOOD", they applied it to the ungood so that thur words they might deceive and bind him within the ungood. And subsequently whenever Grace is enacted to them, they are to be withdrawn from the ungood and be appointed in the good -- as these know. For they desired to take the free person and keep him as a slave to themselves forever. There is being in Power given to humans. They do not want him [to know], so that they will become [Masters] over him. For where there is Mankind, there is [slavery]. (Isa 5:20)
14. Sacrifice began [...], and they offered up animals to the Powers. [...] They indeed offered them up alive, but when they were offered up they died. But the Human was offered up dead to God and he lived.
15. Before Christ came there was no bread in the world as there had been in Paradise , the place where Adam was. There were many plants as nourishment for the animals, but it had no grain as a food for Mankind. So humans ate like the animals. But Christ came, the Perfect person. He brought forth bread in Heaven so that Mankind would be nourished with the food of Mankind. (Ps 78:25, Jn 6:30-59)
16. The Authorities think that by their own Power and volition they are doing what they do. Yet the Holy Spirit in secret was energizing everything thru them as she wished.
17.The Truth is sown everywhere from the origin, and the multitude see it sown. Yet few who see it reap it. (Mt 22:14)
18. Some say that Mary was impregnated by the Holy Spirit. They are deluded, they know not what they say. Whenever was a female impregnated by a female? Mary is the Virgin whom no Power defiled. She is the great consecration for the Hebrew Apostles and for the Apostilics. If the Powers attempted to defile this Virgin, They would only defile [themselves]. And the Lord did not say "My Father [in] Heaven" , as if he had [another] Father -- but rather he said simply ["My Father"]. (Lk 2:48-49, Ph 6)
19. The Lord said to the disciples : [...] indeed come into the House of The Father, but do not possess anything in the House of the Father nor take anything away. (Jn 14:2)
20. Yeshua is a secret Name, Christ is a revealed Name. Thus "Yeshua" (= "YHWH ['He-Is'] Savior") does not occur in any (other) languages, but rather his Name is Yeshua as he is called. Yet his Name "Christ" in Aramaic is Messiah, but in Ionian is: O XPISTOS. Altogether, it is in all the other languages according to each one's (word for Anointed). The revealed Narareneis the secret!
21.The Christ has everything within himself -- whether human or Angel or Mystery, and also The Father.
22. They say that the Lord first died and then arose. They are deluded. For first he arose and then he died. If anyone does not first acquire the Resurrection he will die, for he is not really alive until "God" transforms him. (Th 29)
23. No one will hide a precious valuable in something expensive, oftentimes has something worth countless myriads been placed in something worth a pittance. Thus is the case with the soul -- A precious thing has come to be in a lowly body.
24. Some are 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 ones who are naked. Those [...] who are divested are the ones who are not naked.
25. (Paul claims that) "Flesh [and blood cannot] inherit the Kingdom [of "God"]." (I-Cor 15:50) What is this which shall not inherit? This which is upon us? Yet this is exactly what will inherit -- that which belongs to Yeshua with his flesh and blood. Therefore he said: Whoever does not eat my flesh and drink my blood has no Life within himself. (Jn 6:53) What is his flesh?---It is the Logos. And his blood? -- It is the Holy Spirit. Whoever has received these has food and drink and clothing. I disagree with those who say that flesh and blood shall not arise. The (these) both are wrong: Thou say that the Flesh shall not arise, but tell me what will arise so that we may honor thee -- Thou say it is the Spirit in the Flesh and this Light in the Flesh, But this also is an incarnate saying. For whatever thou will say, thou do not speak 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 Kingdom of the Heavens the garments are more valuable than those to whom they have been given by means of water and fire, which purify the entire place.
27. The revelations by means of revelation, the secrets by means of secrecy. Some things are kept by means of the revelations. (Th Prolog, 62, Th 108)
28. There is Liquid in Water, there is Fire in Chrism.
29. Yeshua took them all by stealth. For he did not reveal himself as he [really] was, but rather he reveals himself as [they will] be able to perceive him. He revealed himself to [them all --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 Humans as a Human. Thus his Logos concealed him from everyone. Some indeed saw him while they thought they were seeing themselves. But when he revealed himself to his disciples in Glory on the mountain he was not made small. He became great, but he made the disciples great so that they would be capable of beholding him made great. (Mt 17:1-8)
30. He says today in the Eucharist: Oh thou who have mated the perfect Light with the Holy Spirit, mate also our Angels with our Imagery!
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. (Jn 1:29)
32. The Sons of the Man of Heaven are more numerous than those of the Man of Earth. If the Sons of Adam are numerous even though they surely die, how many more are the Sons of the Perfect Man -- those who do not die but are continually born.
33. The Father creates a Son, but it is not possible for the Son himself to create a Son. For it is impossible for him who is begotten himself to beget. But rather the Son begets for himself Brothers instead of Sons. (Jn 20:17)
34. All those who are begotten in the system are begotten physically, and the others are begotten [in the Spirit]. Those begotten in his Heart [call forth] there to Mankind in order [to nourish] them in the Promise [of the Goal] which is above. [...] (Jn 1:12-13)
35. The Logos comes forth from the mouth. And he who is nourished from the mouth shall become perfect. The perfect are conceived thru a kiss and they are born. Therefore we also kiss one another in order to receive conception in the Grace within each other. (Th 108)
36. There were three Mary's who walked with the Lord at all times: His Mother and [his] Sister and the Magdalene, she who is called his Mate. For Mary is his Sister and his Mother and his Mate. (Mk 3:35)
37. "Father" and "Son" are single Names, "Holy Spirit" is a double Name. For The Father and The Son are everywhere -- Above and Below, secretly and manifestly. The Holy Spirit is the secret above within the Manifestation below.
38. The Saints are served by the oppressive Powers, for the latter are blinded by the Holy Spirit so that they think they are assisting a Human when in fact they are working for the Saints. Because of this, (when) a Disciple one day made a request of the Lord for something Worldly, He said to him: Request of thy Mother and she will give to thee from what belongs to another.
39. The Apostles said to the Disciples: May our entire offering obtain Salt! They called [Grace] "Salt" -- without it no offering [becomes] acceptable. (Lev 2:13, Mk 9:49)
40. Wisdom is barren [without] The Son --Hence she is called [His Mother]. But in the place of Salt [...] The Holy Spirit has many Sons. (Prov 8, Isa 54:1, Lk 7:35, Th 101)
41. Everything that The Father possesses belongs to The Son. And also he The Son, as long as he is small (The Father) does not entrust to him what is his. But when he becomes grown, The Father bestows on him all that he has.
42. Those who are lost also are begotten by the Holy Spirit, and they go astray thru her. Thus by the One breath the Fire both blazes and is extinguished.
43. Wisdom is one thing, and dead wisdom is another. Wisdom is simple being wise. Yet dead wisdom is the wisdom of death. That which acknowledges death is called Trite wisdom. .
44. There are animals which are subject to Mankind, such as the calf and the donkey and other of this kind. There are others which are not subject, and live apart in the wilderness. Man plows the field by means of the animals which are subject, and from this he feeds both himself and the animals whether tame or wild. So it is with the Perfect Person -- Thru the Powers which are subject he plows, providing for everything which exists. For because of this the entire place stands -- whether the good or the evil, both the right and the left. The sacred Spirit shepherded everything and commands all the Powers, both those who are subject and also those who are not subject and are isolated. For truly she continues [...] to them [beyond] their own volition. [...]
45. [Adam] was formed, and yet thou will (not) find his sons to be noble formations. If he were not formed but rather begotten, thou would find his seed to be noble. Yet for now he has been formed and he has begotten. What nobility is this? [ (Gen 2:7, 4:1)
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 Father, and he killed his Brother. Yet every mating which has occurred between those who are dissimilar is adultery. (Gen 4:1-16, Jn 8:31-59!, Th 105)
47. "G-d" is a dyer. Just as the good pigments which are called true then label the things which have been permanently dyed in them, so it is also with those whom "G-d" colors. Because his hues are imperishable, (those who are tinted) become immortal thru his coloring. Yet "G-d" immerses whomever he baptizes in an inundation of waters.
48.It is not possible for anyone to see anything of those that are established unless he becomes like them. Not as with the person who is in the world -- he sees the sun without becoming a sun, and he sees the sky and the earth and all the others things without being them. But in the Truth it is thus -- though thyself saw something of that place, and thou came to be 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 see everything and [...] thou do not see thy self, yet thou see thy self in that [place]. For what thou see, thou shall [become].
49. Faith receives, Love gives. [No one can receive] without faith, no one can give without love. Therefore we believe in order that indeed we shall receive, yet we love in order that we may truly give. Otherwise, if someone gives without love, he derives no benefit from giving.
50.Whoever has not received the Lord is still a Hebrew. (Ph 6)

51. The Apostles who preceded us called him thus: Yeshua the Narzirite Messiah, that is Yeshua the Nazirite the Christ. The last Name is the Christ, the first is Yeshua, the middle is the Nazirite. Messiah has two significations: Both Anointed and also Measurement. Yeshua in Hebrew is the Atonement. Nazara is the Truth, therefore the Nazirite is the True. Christ is the Measurement, the Nazirite and Yeshua are the Measured. (Ph 20)

52. If the pearl is cast down into the mire it is not despised, nor if it is anointed with balsam oil is it more valued. But rather it has its great worth to its owner at all times. So it is with the sons of "G-d"---whatever happens to them, they still have the great value to their Father. (Job 30:19, Jer 38:6)
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", now will be troubled. If thou [say] "I'm a Christic", [everyone] will tremble. May it be that I [speak] in such a manner that [they] will no be able to withstand [hearing] this name!
54. A "G-d" is a cannibal. Because of this, they [sacrifice] Mankind to it. Before they sacrificed Mankind, they were sacrificing animals. For these were not divinities which they sacrificed. (Ph 14)
55. Both vessels of glass and vessels of pottery come to be thru fire. But if glass vessels break they are remade, for they come to be by means of Breath (Spirit). Yet if pottery vessels break they are destroyed, for they come to be without breath.
56. A donkey going in a circle at a millstone did 100 miles walking. When it was released it found it self still in the same place. There are also people who take many journeys but make no progress anywhere. When evening comes upon them they discern neither City nor Village, neither creation nor nature, neither Power nor Angel. In vain did the wretches toil.
57. The Eucharist is Yeshua. For in Aramaic they call him "Farisatha" --This is the outspread. For Yeshua came to crucify the system.
58. The Lord went into the Dye words of Levi. He took 72 complexions, he threw them into the vat. He brought them all up white, and he said: This is how the Son of Mankind comes -- [as] a dyer. (Ex 24:9, Lk 10:1)
59. The Wisdom which Humans call barren is the Mother of the Angels.  (Ph 40) And the mate of the [Christ] is Mary Magdalene. The [Lord loved] Mary more than [all the other] disciples, [and he] kissed her often on her [mouth. He embraced] the other woman also, yet they said to him: Why do thou love [her] more than all of us?  The Savior replied, he said to them: Why do I not love you as I do her?  (Th 61b)
60. While a blind person and one who sees are both in the dark, they do not differ from one another. But when the Light comes then he who sees shall behold the Light yet he who is blind shall remain in the darkness. (Th 34)
61. The Lord said: Blest is he who was before he came into being. (Th 19) For he who is, both was and shall be.
62. The exaltation of Mankind is not manifest but rather implicit. Because of this he dominates the animals which are stronger than him, who is thus great both manifestly and implicitly. And this gives to them their survival. Yet when Mankind separates from them, they kill each other and gnash each other and devour each other, because they find no food. Yet when Mankind cultivated the earth they found food.
63. If anyone goes down into the water and comes back up without having received but he says "I'm a Christic", he as taken the Name on loan. Yet if he receives the Holy Spirit, he has the gift of the Name. He who has received a gift is not deprived of it, but he who takes a loan has it demanded from him. (Th 41)
64. This is how it is when someone 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 (®-¯ Patrimony). (Therefore) contemplate the Pure Mating, for it has [Great] Power. Its imagery is in a defiling [of bodies]. (Lev 15:18!)
65. Among the unclean Spirits there are Male and Female. The Males indeed are those who mate with the souls inhabiting a Female form, yet the Females are those who unite with a Male form --both thru disparity. (Ph 46) 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. One receives them in the mirrored Bridal-suite. (Th 75) Whenever the foolish women see a Male sitting alone, they leap upon him to carouse with him and defile him. So also the foolish men when they see a beautiful Female sitting alone, they seduce her or coerce her in the desire to defile her. Yet if they see the Man sitting together with his Woman, the Females cannot violate the Man nor can the Males violate the Woman. So it is if the Imagery and the Angel are mated together, neither can anyone dare to violate the Male or the Female. (Ph 30) He who comes forth from the world cannot be detained any longer merely because he used to be in the World. It is evident that he transcends both the yearning and the Fear of the [Flesh]. He is Master over [desire], he is more precious than Jealousy. If [the many] come to seize him and strangle [him], how will he also not be able to escape [by the salvation] of "G-d"? How can he fear them?
66. Many times there are some who come [and say]: We are faithful, hide us from [unclean spirits] and Demons! But if they had the Holy Spirit, No unclean spirit would cling to them.
67. Do not Fear the flesh, nor love it. If thou fear it, it will enslave thee. If thou love it, it will devour 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 good are not good and its evils are not evil. Yet there is evil after this World, which is truly evil and which is called the Transition. It is Death. While we are in this World it is appropriate for us to be begotten 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. For it is good to come forth from the World before Humankind transgressed. (Rev 20:5)
69. Some indeed neither wish nor are able. Yet others if they wish gain no benefit, for they do not act correctly. For desire makes them transgressors. Yet not desiring righteousness conceals from them both the wish and the deed.
70. An Apostolic in a vision saw some [...] who were in a house of fire, crying out in a fiery air, cast [...] in the flames. [...even] the water in [that place is aflame], and they declare to themselves: [...] the waters cannot save us, whatever we may wish! The received [death as] chastisement. This is called the [outermost] darkness. The enemy [comes] forth in water with fire. (Rev 20:15, Mt 25:30)
71. The Soul and the Spirit of the Son of the Bridal-suite come forth [in] water and fire with Light. The fire is the Chrism, the Light is the Fire. I do not mean this fire that has no form, but rather the other --whose form is white and which is made of beautiful Light and which bestows Spender. (Ph 26, 28)
72. The Truth does not come unto the System naked, but rather it comes in symbols; with Imagery. The World will not receive it in any other fashion. There is a re-birth (or UPBIRTH) together with a reborn (or upborn) Imagery. It is truly appropriate to be reborn (or upborn) thru the Imagery. (Jn 3) What is the Resurrection with its Imagery? ---It is appropriate to arise thru the Imagery. The Bridal-suite with its Imagery? It is appropriate to come into the Truth. This is the Restoration. It is appropriate to be begotten not only of the words "The Father with the Son with the Holy Spirit", but also to be begotten of them themselves. Whoever is not begotten of them will have the name also taken from him. (Ph 63) Yet one receives them in the Chrism which comes in the Power of the ÅCROSS, 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: Å Baptism and Chrism and Eucharist and Atonement and [Holy] Bridal-suite.
74. He said: I have come [to make the outer] as the inner and the [above as the below]. (Th 22) This other place [is represented] here in symbols. [...] She is the one who is above. (Ph 12) He who is revealed [...] from there is called: He who is below. And he has the hidden which is there 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 outside of that. He said: Thy Father in secrecy. He said: Go into thy closet, shut thy door behind thee and pray to thy Father in secret. This is he who is within them all. Yet he who is within them all is the fullness --beyond him there is nothing further within. This is what is meant by: He who is above them (all). (Mt 8:12, 6:6, Th 77, Ph 70)
75. Before Christ some came forth. They are no longer able to enter into whence they came, and they are no longer able to exit from whither they went. Yet the Christ came. Those who had gone in he brought out, and those who had gone out he brought in.
76. In the days when Eve was within Adam, there was no death. When she separated from him, death came to be. If [she] again enters and he receives [her], death will no longer be.
77. "My God, My God, why oh Lord [have] thou abandoned me? --He said these (words) on the ÅCROSS. For he put asunder the [entire] place, having been begotten within the [Holy] Spirit by God. (Ps 22:1 & Mk 15:34)
78. The [Lord arose] from death. [He became again] as he had been. but [his body] was made [entirely] perfect. He wore the flesh, but this [flesh is indeed] the true flesh. (Jn 1:14) [Yet our flesh] is not true, but rather a mirror-image of the true [flesh].
79. The Bridal-bed is not for the animals nor is it for the slaves nor for the impure women, but rather it is for the free men with the Virgins. (Ac 21:8-9)
80. Thru the Holy Spirit we are indeed born, yet we are reborn (or upborn) thru the Christ.  In both we are anointed thru the Spirit and having been begotten we are mated. (Gen 2:7, Jn 3:7)
81. No one will be able to see himself either in water or in a mirror without Light. Nor again will thou be able to see thyself in the Light without Water or a Mirror. Therefore it is appropriated to baptize in both --in the Light and the Water. Yet the Light is the Chrism.
82. There had been (pluperfect: hence written after the Roman conquest of 70 A.D.) Three vestibules for places of offering in Jerusalem;--One open to the West called the Holy, another open to the South called the Holy of Holiness, the third open to the East called the Holy of the Holinesses where the high priest alone was to enter. Baptism is the Holy Vestibule, Atonement is the Holy of the Holiness, The Holy of the Holinesses is the Bridal-suite. Baptism has the Resurrection [with] the Atonement entering the Bridal-suite. Yet the Bridal-suite is more exalted than those. [...] thou will find nothing that [compares with it]. (Lev 16, Num 18:7)
83. [Those who] pray [for] Jerusalem pray [in] Jerusalem and they see [Jerusalem]. These are called the Holies of the Holinesses.
84. [The Sacred] veil was torn [in order to reveal] the Bridal-bed, which is nothing but the Imagery [which is] above. And the veil was torn form the top to the bottom, for it is appropriate for some from below to go above. (Th 84, Mk 15:38)
85. Those who are clothed in the perfect light --the Powers do not see them and cannot restrain them. Yet one shall be clothed with Light in the Sacrament of the mating. (Ph 38)
86. If the Female had not separated from the Male, she would not die with the Male. [Her] separation was the inception of death. Therefore Christ came, so that he might overcome the separation which had obtained from the beginning and again mate the two. And to those who have died in the separation he shall give life by mating them. Yet the woman mates with her husband in the Bridal-bed. Those however who have mated in the Bridal-bed will no longer be separated. Because of this, Eve separated from Adam --because she did not mate with him in the Bridal-bed. (Gen 3:19, Th 11, 22)
87. The soul of Adam came into being from a Spirit (or Breath Gen 2:7), and her mate is the [Christ]. The Spirit bestowed upon (Adam) is his Mother, and is given to him in his soul. [Yet because] he was not mated [...] in the Logos, the dominant Powers bewitched him. But those who mate with [Holy] Spirit in secret [...] are invited individually to the Bridal-bed, where they are mated together.
88. Yeshua reveled [himself by the river] Jordan as the fullness of the Kingdom of the Heavens who precedes the Totality. Moreover [...] was begotten as a Son, moreover he was anointed, moreover he was 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 great Bridal-bed. Thus his body came into being on that day. He came forth in the Bridal-bed as one issuing from the Bridegroom with the Bride. This is how Yeshua established the essence of the Totality. And it is appropriate for each one of the disciples to enter into his repose.
90. Adam came into being thru two Virgins --thru the Spirit and thru the Virgin Earth. Therefore Christ was begotten thru a virgin, in order to rectify the fall which had occurred in the beginning. (Gen 2:7, Lk 1:26-35)
91. There were two trees in Paradise -- the one produces beasts, the other produces Humans. Adam ate from the tree which produces beasts, and becoming a beast he begot beasts. Because of this [the beasts] came to be 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. (Isa 44:9-20)
93.Thus is the Truth regarding the works of Mankind --those that come forth thru his activity are therefore called accomplishments, but his procreations are his Sons who come forth thru his repose. Because of this, his activity governs in his accomplishments yet his repose is manifest in his Sons. And thou will find that this penetrates thru the Imagery also --this the mirrored person, performing his deeds in his power yet begetting his sons in his repose. (Th 50)
94. In this World the slaves work for the free. In the Kingdom of the Heavens the free serve the slaves, the Sons of the Bridal-suite serve the Sons of marriage. The Sons of the Bridal-suite have [a single] Name, share in the repose, and have no needs. [...](Ph 64)
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 (Mt 3:15)
97. Those who say that they will first die and then arise are deluded. 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. (Ph 22)
98. Philip the Apostle says: Joseph the carpenter planted a garden because he needed wood for his craft. He made the cross from the trees which he planted, and his posterity hung on that which he had planted. His posterity is Yeshua, yet the plant is the ÅCROSS. 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. (Mt 13:55, Dt 21:22-23, Ex 30:22-33)
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. Yeshua came forth from that place and brought nourishment from there. And to those whom he wished he gave life so that they would not perish. (Jn 6:53, Th 11, 60, Ph 15)
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. (Th 113, Gen 2:16-17)
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. (Lk 4:18, Jn 20:21-22, Ac 6:5-6) 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-suite, and he received. ( * , asyndeton)
102. The Father was in the Son, and the Son in the Father. This is the kingdom of the heavens! (Jn 14:10, 17:20-23)
103. Ideally did the Lord say: Some have entered the kingdom 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 kingdom 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. (Ph 73)
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! (Ph 5, 49)
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. (Jn 19:34, I-Jn 5:6-8)
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-suite. 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-suite are. ( * asyndeton)
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 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. (Ph 9)
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. (Th 67)
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 perfection.
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 Yeshua 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, Yeshua 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 occurs, but when the Holy Spirit breathes the summer comes. (Mk 10:38-39)
116. Whoever recognizes the truth is free. Yet he who is free does not transgress, for 'he who transgresses is the slave of transgression.' (I-Jn 3:9, Jn 8:34) 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.' (? I-Cor 8:1) He however who is liberated thru 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. Love in the spirit 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.' (Lk 10:30-37, Prov 10:12 ® I-Pet 4:8)
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. ( * asyndeton)
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 meaning 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. (multiple asyndeta; Ph 108)
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. (Ex 21:5-6 [but also Lev 25:10], Ph 116)
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. [...] (Ph 116)
123. Grace made [...] the earth to be made [...] in Heaven above. Blest be this [...] soul!
124. This is Yeshua 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. (Th 90)
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 perfection.
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, * (but) 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]. ( * asyndeta; Ecl 11:5, Isa 29:23, Jn 1:12-13 & 3:3, Ph 33)
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-suite 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-suite. No one will be able to behold the bridegroom with the bride unless he becomes this. (Mk 7:28, Jn 3:29!)
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. (Gen 17:9-14, Jn 8:56, Th 53)
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!) says: Already the axe has reached the root of the trees! (Mt 3:10) It will not merely chop off, for that which is chopped off sprouts again. But rather the axe delves down underground and uproots. Yeshua 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....] (Lk 23:34, Ac 3:17) 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. (Jn 8:32)
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 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 Saints) of the holinesses, under the wings of the cross * [and in] its arms. ( * ; Ex 26:31-34, Mt 27:51, 23:38, 24:2, Ph 83)
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 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. (Num 18:7, Mk 15:38)
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. ( * asyndeton; Ph 83, 137)
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.' (Mt 15:13) Those who are separated shall be mated [and the empty] shall be filled. (Th 40) 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-suite, 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. (Ph 85)

Translated by: Paterson Brown, BA (Amherst), PhD (London)
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Shroud of Turin


Jesus and Mary Controvesy

Anyone who has read Dan Brown’s The Da Vinci Code is aware that his entire novel revolves around the alleged historical fact that Jesus and Mary Magdalene married and had a child together (2003, pp. 244-245). Brown bases his claim on the following brief statements from the non-inspired, gnostic Gospel of Philip, which apparently was penned during the second or third century (cf. Meyer, 2005b, p. 63; Isenberg, n.d.). [NOTE: Brackets indicate missing words.]

Three women always walked with the master: Mary his mother, [] sister, and Mary of Magdala, who is called his companion. For “Mary” is the name of his sister, his mother and his companion (Meyer, 2005b, p. 57).

The companion of the [] is Mary of Magdala. The [] her more than [] the disciples, [] kissed her often on her []. The other []...said to him, “Why do you love her more than all of us?” (Meyer, 2005b, p. 63).

Brown alleges that “any Aramaic scholar will tell you, the word companion, in those days, literally meant spouse” (p. 246, emp. added). Thus, Mary Magdalene and Jesus must have been married, right? Wrong! The Gospel of Philip was not even written in Aramaic, but in Coptic, an ancient Egyptian language. What’s more, the Coptic word for “companion” is synonymous with neither “wife” nor “spouse.” Ben Witherington III, writing in Biblical Archaeological Review, addressed this very point:

The word here for companion (koinonos) is actually a loan word from Greek and is neither a technical term nor a synonym for wife or spouse. It is true the term could be used to refer to a wife, since koinonos, like “companion,” is an umbrella term, but it does not specify this fact. There was another Greek word, gune, which would have made this clear. It is much more likely that koinonos here means “sister” in the spiritual sense since that is how it is used elsewhere in this sort of literature. In any case, this text does not clearly say or even suggest that Jesus was married, much less married to Mary Magdalene (2004, 30[3]:60).

How sad to think that millions of people have been deceived about the relationship between Mary Magdalene and Jesus because The Da Vinci Code’s fiction is consumed as historical fact.

One might assume that The Gospel of Philip hints at a sexual relationship between Mary and Jesus, since Brown alleges that it states Jesus “used to kiss her often on her mouth” (p. 248, emp. added). The word “mouth,” however, is not in the text. Several words are missing from the Coptic manuscript, including those that would designate where He allegedly kissed her. Perhaps the missing word is hand, head, cheek, or nose. When the woman of Luke 7 kissed Jesus’ feet, He responded by telling Simon, “You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in” (7:45). Jesus’ statement implied that even though the woman wept at His feet, washed them with her hair, anointed them with fragrant oil, and kissed them repeatedly (7:36-39), she did not act erotically. On the contrary, she honored Jesus with humble service and adoration, unlike Simon and the others.

Finally, if Jesus did kiss Mary Magdalene, as The Gospel of Philip alleges, it hardly would justify a case for marriage. This so-called “gospel” mentions elsewhere that the followers of Christ “also kiss each other” (Meyer, 2005b, p. 57). And, according to Scripture, Christians were in the habit of greeting “one another with a holy kiss” since the church began (Romans 16:16, emp. added; cf. 1 Corinthians 16:20; 1 Thessalonians 5:26; see Miller, 2003). In short, kissing is not equivalent to marrying and having children.

Mary Magdalene apparently was a devout, faithful follower of Christ. Not a shred of solid biblical or extrabiblical evidence suggests she played the role of harlot, wife, mother, or secret lover. The New Testament, as the oldest, most reliable (and only inspired!) witness to her identity, testifies loudly and clearly about her genuine faithfulness to the Lord, and keeps silent about those things which twenty-first-century sensationalists allege. As in so many instances, we must learn to respect the Bible’s silence! And, there is a deafening silence concerning Mary Magdalene as our Lord’s wife or the mother of His child.

Source: The Real Mary Magdalene by Eric Lyons