The gnostics always look for the intimate revelation of the Being
April 14, 2018 Ben & Diana

From what we have seen up to the moment, we can understand why although most Westerners have been educated in the bosom of the Christian religion, and therefore, educated according to the teachings delivered by Jesus the Christ, his true message has only been established in a superficial form. Two thousand years of Christianity have still not opened the path to a truly Christian society. The most external aspects of the solar doctrine that the Great Initiate Jeshua Ben Pandira incarnated in him have barely been taught. For this reason, our intention in this chapter is to reflect on the profound part of the Christian doctrine, that is Gnostic Christianity, using as a point of reference the primitive gnostics in order to understand the great difference that existed among the Orthodoxy (those of “right-thought”) and the Primitive Gnostics or “Heretics” (a term that curiously means in its literal form “those who have the capacity of choosing”). We will analyze why the heretics were persecuted, suppressed, illegalized and their texts destroyed by the dominant institution, and how, had this not happened, it would have completely changed the face of Christianity as we know it today.

Let us begin with a text from Monoimus, gnostic patriarch of the II century:

“Abandon the search for God and the Creation and other matters of a similar sort. Look for him by taking yourself as the starting point. Learn who it is within you who makes everything his own and says, ‘My God, my mind, my thought, my soul, my body.’ Learn the sources of sorrow, joy, love, hate. If you carefully investigate these matters you will find him in yourself.”

This is the essential point, the key that distinguishes Gnostic Christianity from official Christianity. The gnostics always look for the intimate revelation of the Being. And since the revelation is intimate, they refrain from looking for it in the exterior, in the writings, in the external investigations, or in theological or philosophical types of speculations, to enter in the territory of what today we could call psychoanalysis, that is to say, the knowledge of man by means of the study of his psyche. For that reason Monoimus says abandon the investigation (of an external type), learn who it is that says my soul (in the same way that it says my house) my God (as it says my family) my thought (in the same sense as my flowers, my car, my business). When you discover who it is that says that, you will have discovered the sources of sorrow, joy, love and hate, and in this way you will discover that “MY” hides HIM. This is the essential point of the Gnostic postulate.

Let us reflect on this brief text of the V.M. Samael Aun Weor that unites tradition with revelation to connect again the spirit of Gnosis with all the contemporary seekers.

“Ostensibly, as much in essence as in accident, Gnosis and Grace are phenomenologically identifiable. Without divine Grace, without the extraordinary assistance of the Sacred Breath, self- Gnosis, intimate self-realization of the Being would be more than impossible.”

We also find this in the Gospel of Truth. In reality, it is not correct to say that we have a soul, not even that we have a spirit. What is correct would be to say that we derive from a spirit; we have the luck of belonging to it as essences. It is a great difference not to see the creation from the point of view of the furthest link, from the kingdom of Malkuth, the physical world of materiality; but to see the creation from the point of view of the origin; and us as part of that origin.

“Without the extraordinary assistance of the divine breath, sacred, self-realization is impossible.”

It does not depend on our will, but on the intimate impulse of the Being that activates our yearnings, the Donum Dei, we have already mentioned.

“Self-salvation is what is needed, and this demands absolute identification of the one who saves with the one who is saved. The Divine that dwells in the depth of our souls, the authentic and legitimate cognitive faculty, annihilates the ego and absorbs the Essence in its parousia; and in total illumination saves it.”

This is the theme of the Salvator Salvandus. This is the essence of the gnostic experience, the fundamental essence of the concept of Christ just as gnosis delivers it, the Savior of the World, the Savior of Souls, which descends to help Sophia, the soul, to reintegrate once again with the divine.

“The gnostic that has been saved from the waters, has closed the cycle of infinite bitterness, has crossed over the boundary that separates the Pleroma’s ineffable realm from the inferior regions of the universe, he has courageously escaped the demiurge’s empire because he has reduced the ego to cosmic dust. The journey throughout the diverse worlds, the successive annihilation of the inhuman elements, secures this return to the Sacred Absolute Sun, and then, having become terribly divine creatures, we go beyond good and evil.”

It is interesting to understand the essence of the Salvator Salvandus. In the above text, several of the essential parts of the Gnostic Myth are outlined. In order to speak of the Gnostics and their differences with the Orthodoxy, we have to first understand the differences of religious position based on the Gnostic Myth and to capture the fundamental basis of knowledge, which is the essence itself of the word Gnosis. What exactly does Gnosis mean? We know that it translates from a Greek word that means “Knowledge,” but to what type of knowledge does it refer? In the Gospel of Truth, already studied in a previous chapter, it says:

“He who is to have knowledge in this manner knows where he comes from and where he is going. He knows as one who having become drunk has turned away from his drunkenness, and having returned to himself, has set right what are his own.”

These allusions, in reference to the state of the soul, are common in all the gnostic texts: intoxicated, asleep, sleepwalking, lost, blind, in the dark, in darkness are adjectives for the soul that has not yet been redeemed.

And, in accordance with this viewpoint on the state of the soul; what is the essential foundation of the complex problem of this creation, according to the gnostics? We have described it in the second chapter, but we will briefly recap to understand in depth the difference between Gnosticism and Orthodoxy.

According to the Gnostic Myth, at the beginning, Sophia, the wisdom of the soul, inhabited the 13th aeon, the imperishable aeon, the unmanifested absolute, Agnostos Theos. In the absolute Sophia was undifferentiated, that is to say, in the absolute the Essence is one with the Being and with all its parts. In a certain instant Sophia’s yearning to know the regions of the chaos makes her confuse the light of the superior chaos with the light of the inferior chaos. Sophia in that instant doubts, she has the possibility to submerge in the chaos of above, in the supreme seity that sustains it all. But, if Sophia submerges in the infinitude, the rest of the parts of the Being that still don’t know perfection are left stagnated in their process. For this reason all the parts of the Being, the rulers of the aeons, that is to say, all the forces and powers that structure the creation, deceive Sophia. She is tempted toward incarnation, of course, driven by her Being with secret aims of self-knowledge.

Sophia emerges from the superior chaos, goes down from the thirteenth aeon to the inferior chaos, and when she wants to return once more, she finds she is trapped by the world of relativity. At the beginning, Sophia remembers her origin and yearns to return to the Father of all Lights, but as time passes, Sophia keeps identifying with the situation in which she has fallen. As the result of feeding, clothing, and relating with the aspects of the inferior chaos, Sophia forgets her origin. She remains trapped in the dictatorship of those forces that have structured the creation and sustain it, that serve the powers of above, but that from Sophia’s point of view, are the forces that impede her liberation.

Sophia, our soul, at this moment is found trapped by the mechanics of nature, by the cycle of successive existences. Identified with the world of forms, with pleasure and pain, with the physical body, heaven and hell, religions, politics, the world of labor, etc. Sophia emerged from the chaos with a hidden motive in relation to her Father, but now she not only has the identifications and ties with the every day world against her, but also the Archons of the Law and the Demiurge, that is to say, the sustainers of this creation that fascinate Sophia. In order to return once again to the 13th Aeon, to the bosom of the Omnimerciful, the Father unfolds into the Son. The Father sends the Christ so that He may incarnate in Sophia properly prepared; so that He takes charge of all her processes, helps her leave the state in which she is in, and allows her to escape from the dictatorship of the demiurge, to return once again to the infinitude that sustains it all, having fulfilled the perfection of each and every one of the parts of the Being.

Sophia identified with the chaos below, needs of a force superior to her that will allow her to return once again to the bosom of the Father. This force is the Intimate Christ.

Perfection is one thing, and consciousness of perfection is something very different. With perfection, but without consciousness of perfection, the parts of the Being have not yet succeeded in developing in a complete form their hidden potential. The Being does not yet know what it is capable of until he enters or puts into action a part of itself in the game of the worlds. The Being gambles his self-realization in it. In reality, self-realization doesn’t belong to Sophia, but to the Father of all Lights. He is the one who puts creation in its course, and when doing so, there is happiness in some and deep sadness in many, so the gnostic texts tell us. This supposes that many Sophias, that many souls will be trapped in the universe of relativity with the danger of not being able to be liberated.

This is the essential foundation that separates the Gnostics from the rest of the currents. The Gnostic says that the situation in which Sophia is found is not a matter of believing or not, that you like it or not, to be in accordance or not with the state of things. It is a question of pondering the necessity to escape from relativity, and for that, Sophia should prepare the path so that some day the Salvator Salvandus can help her to be liberated from this mechanism of the worlds. This is the essence of the Intimate Christ.

For the creation to emerge it is necessary to send souls from the absolute to the chaos below, in the process known as the descent of the spirit into matter, with the consequent danger of falling. The law of evolution and involution sustains this creation, and from that moment, there are souls submerged in relativity.

It is quite logical that even the Being acquires experience, through his Essence, through involution. For this reason, the essence evolves and involves at least once, to get the complete experience of the ray of creation, which concludes in the submerged mineral world. There is a necessity for the soul to understand what it means to involute, although the soul will always return to the absolute. But there is a great difference between Sophia with all the parts of the Being perfected, fused with the Being (Self-Realized Master), and Sophia returning without consciousness, unsuccessful although happy after the entire journey.

For a creation to exist, it has to be sustained by a law. Without a law, there is no order for the cosmos, since there is no one able to follow a guideline that allows the cosmos to subsist. It is necessary that the cosmos subsist so that the infinitude that sustains it all can be unfolded into a creation that allows the Beings to send their sparks to continue expanding the consciousness of what we denominate God. If a means is not created, there is no one who can incarnate, so this will continue to be a chaos, the chaos above. The creation should be structured and sustained. This is the job of the lords of the great law, the masters of karma, the cosmocrators of each planet, those in charge of each solar system, the regents of each galaxy, etc. They are, in some way, the Demiurge that sustains this creation. What makes no sense is to be identified with this creation. The Christ comes to liberate us from it. And this is the great difference between Orthodoxy and Gnosticism. Orthodoxy creates a religion according to the demiurge, a religion in which it is necessary to behave “good” in accordance with the demiurge. But, to behave according to the demiurge, is not to be liberated from the demiurge. Hence, what the gnostic seeks is to incarnate a force that is beyond the demiurge, that comes from the domain of the Pleroma (the region of departure of the Christ, beyond relativity). This is from where the Salvator Salvandus emerges, traverses the demiurge, and incarnates in the soul to live the entire process, his entire inner Holy Week, until the diabolical powers of the ego end up crucifying and killing him.

But the essence of the Salvator Salvandus, upon dying, instead of disappearing, bursts inwardly in the very psyche of the individuals and keeps on putting an end to all the egoic processes until obtaining the perfection of all the parts. For this reason it is necessary for the Christ to be crucified, and that there be a demiurge and even the shadow of God.

Now we understand why the Gnostics were so rebellious and their institutional organization was so difficult. Where would external rules fit when the essential foundation of their transformation is revelation? Hence they were accused of having so many different groups. The group of Basilides, functioning around his revelation, The Valentinian group the same. In fact, when Valentinus’s disciples succeed him, a moment comes when the school of the west and east separate. Carpocrates follows his path. Other deviated pseudo-gnostics decide that to insurrect against the demiurge, one has to fall into all possible vices and licentiousness, and to be devoted to absolute libertinism provided that they breach the creation but from below. There existed groups of this type, who deviated from the essence of the Salvator Salvandus.

Where a Gnostic Master rouse up, a group would follow, and so forth. In fact among three of Valentinus’s most outstanding disciples there existed superficial differences. What Marco teaches in Marseilles differs slightly from what Ptolemy teaches in Rome. In essence it is the same, but each one living his own process, his own revelation, which coincides in the essential, but with individual characteristics; like an old ritual says, each stone should give its own tone. For that reason, how were the Gnostics going to submit themselves to a dogma in relation with the with the hierarchy of bishop, priest and deacon as indispensable vehicles to obtain access to the divinity, such as the orthodox intended? A dogma, which does not allow women the right to participate in the assemblies, where everything is regulated and structured? The gnostics do not fit into these schemes.

We must emphasize that, as some authors wisely point out, a pre-Christian Gnosticism exists, but Christianity changes the face of Gnosticism completely, in fact the gnostics of that epoch that don’t accept Christ are left out of the current of initiation of that time. Christianity revolutionizes Gnosticism, it gives it an intimate sense, and Gnosticism gives depth to Christianity; and they both complement each other perfectly. In fact, a culture medium has been generated because in humanity there exists the necessity to transcend the frontiers of old spirituality, with a new viewpoint that allows the individual to escape from the limitation that has alleged the degeneration of the ancient cults. For this reason Christianity is considered the last great opportunity of this race.

Theodotus says:

“It is not only the baptismal immersion that saves, but the knowledge (gnosis). Who were we, what have we become (what have we converted into), where are we, where have we been cast, toward where do we hasten, from where have we been redeemed, what is generation, what is regeneration.”

Theodotus writes this as an answer to the orthodox doctrines of the time that fulfill the following position: Salvation is a matter of accepting that the Christ has already arrived, that he has already sacrificed for everyone, that he already carried out that supreme pact of dying on the cross; and thus, whosoever affirms the Creed, respects the authority of the ecclesiastic hierarchy, and follows the emanated guidelines of the dominant institution, is already saved.

It is a position that has functioned through the centuries. All its derivations and later divisions, like sects derived from the same roots, don’t vary in the essential. It has been this way with all divisions of Lutheran, Protestants, Adventists, etc. They all maintain these essential principles, which are based on the approval of the canonical books. That is to say, the approval of the New Testament, the subjection to the authority of the Church (until Luther questions it, but at the same time substitutes it for another type of authority), and lastly, the acceptance of the Apostolic Creed as edited by Eusebius of Caesarea and the very Athanasius of Alexandria, and imposed in the Council of Nicaea in the year 325. It is important to understand this, because there is no difference between theological or religious aspects and political or ideological aspects in the initial structures of the Christian Church. At the beginning, religion and politics are absolutely united, and to be able to structure a church that will last in time, it is precise to follow strict guidelines of a political type.

For that reason there is such a great difference between the official institution and Gnosticism. Theodotus affirms that “it is not only baptismal immersion that saves.” Other gnostics go even further. Theodotus, like all gnostics, knew what the baptismal immersion consisted of, as a pact of sexual magic, in which the individual commits to purify the original sin (fornication) via the practice of sexual transmutation. Hence Baptism is directly connected with Matrimony, and between them, an intermediate ritual, which is Confirmation in the moment in which the young person begins to mature in his/her sexual energy.

“Baptism,” in which the parents and godparents take the child to the priest so that the child can be anointed, connected with the Christic energy. It is the first connection, and as such magnificent, if later it is followed by a correct education, for the transformation. “Confirmation” of the commitment in the moment that the sexual energy matures; there the father and godfather commit to educate the son in transcendental sexuality. The Mother and godmother do the same with the daughter. This way they take them, correctly educated to “Matrimony,” the culmination of the pact of sexual magic. In that matrimony, which works with sex yoga, the true baptismal immersion takes place.

But for the gnostics, even that baptismal immersion does not save, what saves is to incarnate the Christ. The immersion allows for the construction of the Tower of Fire where the Christ will incarnate, so if one does not do part of the path, the world of the Logos is so elevated that one cannot arrive to the most earthly parts of Sophia. Sophia should do her part of the work, driven intimately by the Being, creating the solar bodies (astral, mental, causal), and in this way the Christ can incarnate in Sophia, in the Initiation of Tiphereth. There, in the place where what ascends and what descends are fused, the Christmas of the Heart is produced, so that from there the Christ can take charge of all the intimate processes of the initiate. This part is important for only in this way can we understand the essence of the gnostic salvation, and why some gnostics said that it is not baptism which saves but the essence of the Salvator Salvandus18.

With these premises, we can capture in all its depth what the Christ tells Sophia in the Gospel of John: “I am the way, the Truth, and the Life. No one comes to the Father, but by me.”

How could we understand this in any other way if we had all already been saved since Christ arrived? And if we are all saved, how is it that some do not have vestments and are thrown outside, where all that is heard is the crying and gnashing of teeth? How others are expelled from the wedding banquet, and others are the rocky ground where the seed does not germinate, while some follow the wide and easy path?

And to the one that requests a tunic, give him also a mantel; and to the one that asks to carry a load for a mile, go two miles; that is to say, always make the effort to die in yourself, to renounce, to take a step back for comprehension, to turn the other cheek, to be able to comprehend the one who is identified, etc. In this manner we verify, that according to the path followed by the Christian organizations, many of them have become antichristian organizations, sustained by foreign principles, and almost contrary to the Christic principles.

Gnosis, then, is Sophia becoming conscious of who she is, of what she has become, where she is, where she has been cast to, where she is heading, from what she must be redeemed, what is to generate, what is to regenerate.

Thus, the Gnostics of all times remember that Christ did not come in the past; Christ comes in the present. Two thousand years ago he incarnated in Jeshua Ben Pandira, four thousand years ago in Krishna; and before that in Quetzalcoatl, Kukulkan, Huiracocha, Hermes, etc. Christ comes whenever the circumstances are favorable for his incarnation; when on earth the path that allows Sophia her return to the absolute has disappeared, so as to renew the pact of the Creator with his creation; so as not to abandon the creation. This is in essence the position of the Contemporary Gnosticism unveiled by the V. M. Samael, the same position of all the Christs: prepare yourself as to intimately receive the Intimate Christ.

For Christ has come and truly has saved us; but in a way that we can only comprehend if we follow his path. That is to say, when we connect ourselves with a Christic tradition we receive the keys that allow us to comprehend why Christ is the one who can save us. If one receives the revelation, one can comprehend how is it that the Christ saves us.

Christ, at a historical level, the one we know as Jeshua Ben Pandira, had as a mission to represent in the physical world the Drama that every initiate who incarnates the Cosmic Christ should live in the transfuse of his psychology.

In that sense, Christ has saved us, because had he not represented the drama, we would have lost the connection with the tradition. But merely by the fact of having represented the Drama, does not mean that anyone who believes in him has been saved, but rather the one who does the will of the Father will be self-saved.

Even still with the official gospels having been manipulated, and the process of their selection from among other contemporary texts and many more gnostic texts rescued in Nag Hammadi being so doubted, even still with some of Paul’s letters having been modified, in spite of all that, Jesus’ message is so strong, that what has been left of his message continues mobilizing hundreds of millions of people throughout the entire world. This speaks to us of the magnitude of His commitment.

The demiurge is a servant to the work of the Father, but Christ saves the essence from the demiurge’s influence. Nevertheless, the demiurge continues existing so that other souls can incarnate. For the soul that has already learned the lesson, it is now a matter of liberating from the demiurge. The soul has already learned what she needed to know of the mechanism of creation, and this is not to say that the creation does not have a purpose.

The Gospel of Philip says:

“Christ came to ransom some, to save others, to redeem others. He ransomed those who were strangers, he set his own apart, those whom he gave as a pledge according to his plan.”

There are three different levels, those who fuse with him, those who believe in him, and those who hear of him. These three levels are called in the Valentinian School:

– Hylics (from hilia, matter)
– Psychics (from psyche, soul)
– Pneumatics (from pneuma, spirit)

The hylics are the materialistic ones, those who having heard about Christ are still fascinated with the world of matter, they don’t have the least interest in him; some of them (in these times) in spite of having been baptized or married by the church. They are the material or materialistic ones. The primitive gnostics said that they were of a diabolical nature, understanding the devil as the obverse of God. Therefore, those who build all their expectations around matter, who await for their recompenses from that which is immersed in a trajectory that sets the individual apart from the divine, are working with the opposite of God. They are the furthest from God, and for them is the future possibility.

As for the psychics, they were considered of a humanoid nature, neither so identified with matter, nor fervently seeking self-realization. These are the ones who according to the primitive gnostics, have the nature of the demiurge. They serve the demiurge, they try to follow the commandments of the church, to behave in a correct form, not doing much harm to others; being good house masters, etc. According to Philip, for them, there is the promise. They are psychic because they become fascinated with miracles, they love extra sensorial phenomena, curing, healings, the faculties of the chakras, to enter into a trance; and they are left fascinated with those servants of the demiurge, since they do not follow the path of Christic liberation, but rather they commit themselves with Christ in the future. These psychics are the ones who, in the past and present, fill the churches all over the world.

The gnostics considered themselves pneumatics or spiritual, of divine nature and connected with the spirit of light. These are the ones who live the essence of the Salvator Salvandus. They do not see miracles other than as phenomena of the manifestation of the greatness of those who incarnate the Christ; they are not fascinated with the works of the demiurge or with the works of the ego or the devil, since they look for the essence of Christ. In the past there existed radical gnostics that rejected any contact with other groups, while others, such as the Valentinian gnostics (the movement closest to Contemporary Gnosticism) lived in the bosom of the Church. They obeyed the bishop and remained connected with all the Christian people with the purpose of being able to spiritually nourish those who were prepared. Until their expulsion, they remained, as much as they could, in the bosom of the Primitive Church, following the New Testament and the hierarchies, of which some of them were members.

These gnostics affirmed that, through Gnosis, one could transcend the egoic nature of identification with forms, the slavery of desire and passions, and also the structure of the creation such as it has been organized to support those essences that are not yet able to be conscious of this. It is not that the pneumatic escapes or flees, but rather knows, and then helps those who have not yet reached the wisdom.

It is a position that fuses western Christianity with oriental Buddhism in an eternal present.