“If we choose the path of heart, then of course our focus is ultimately and always on love. Love is the cornerstone of many of the world’s religions, especially the mystic paths. Rabbe Nachman of Bratslav used to say that achieving the simplicity of love is one of the highest enlightenments…..

Our experience of loving-kindness fills us with joy, in fact, according to the Torah, joy is the normal healthy state of the soul….

Chesed can be translated as loving-kindness, though it is an active word rather than a passive one. I tend to translate it as something like ‘joyful compassion’ or ‘ecstatic compassion’ or ‘compassionate joyful love.’ No phrase is quite adequate in English. Chesed does not necessarily involve a Hare-Krishna-style ecstatic jumpting around (though there is nothing wrong with this); rather, it generally refers to what happens when we exerience the connection between the soul and the reality of God. When the joining of these two is acknowledged, the heart swells with chesed, and every part of creation feels this swell. Here is how the psalm describes it; ‘The heavens exclaim God’s glory, the sky affirms…..Day speak to day and night to night. There is silence, there are no words – But their voices resonate throughout the earth!’ [Psalm 19:2-5]“

- Avram Davis (The Way of the Flame)

Abraxas: (Abrasax) The letters of this word add up to 365 in some schema of numerology. In Irenaeus’ outline of the beliefs of Basilides, the term seems to refer to the unknown Father, the ‘Prime Source.’ In writings by Hippolytus, what is described seems to be a reference to the Demiurge. In some of the surviving Gnostic texts, Abrasax is one of a number of “light bringers.” (See; ”Zostrianos,” ”The Gospel of the Egyptians,” and ”The Apocalypse of Adam.”)

My Bride is a Daughter of Light;

Of the Kings’ she possesseth the Splendour.

Stately and charming her Aspect,

Fair, with pure beauty adorned.

Her robes are unto like blossoms,

Whose scent is fragrant and pleasant.

On the Crown of her Head the King throneth,

Giving Food to her Pillars beneath Him.

She setteth truth on her Head,

Joy eddieth forth from her Feet.

Her Mouth is open-and well doth it suit her-

For she singeth with it loud praises.

In her the Son’s Twelve Apostles,

And the Seventy-two are all-thunderous.

Her Tongue’s the Hanging of the Door,

The Priest uplifts and enters.

A Stairway is her Neck

That first Builder hath builded.

The palms of her Hands, furthermore,

Predict the Land of the Living.

And her fingers the Decad

Set for her open the Heaven’s Door.

Her Bridal chamber’s a-light,

And filled with the scent of Salvation.

Incense is set in her Midst, of Love, and of Faith,

And of Hope, making all scented.

Within is Truth strewn;

Its Doors with Verity are decked.

Her Bridesmen surround her,

All, who she has invited.

And her bridesmaids, grouped with them,

Are singing the Praise-hymn before her.

Before her there Serve Living Ones,

And watch for the Bridegroom’s coming.

That by His radiance they may be filled with Light.

And with him enter in His Kingdom,

That never more will pass away.

And go unto that Feast,

Where all the Righteous shall assemble;

And so to attain that Delight

Wherein they each and all shall enter.

Thereon they clothe themselves in Robes of Light,

And are wrapped in the Radiance of their Lord.

And to the living Father praises sing,

In that they have received the Light magnificent.

And by their Lord’s Resplendence are made Light.

And they have tasted of His Living food,

That nevermore hath waste.

And of the living [Water] they have drunk,

That suffers them to pant and thirst no more.

Praise ye Father the Lord,

And [praise ye] the Son Sole-begotten,

And thanks give unto the Spirit,

And thanks given unto his Wisdom.

–The Wedding song of Wisdom

(Catholicized Syriac version)

Aberamentho: A name used for/by Jesus, in the Sethian text ”Pistis Sophia,” describing him as merged with Thoth-Hermes because Jesus calls on God while standing upon the water. It is a trajectory that merges the Hebrew ‘abyr mym’ (power of waters) with the Greek form of the Egyptian God Thoth and is found in Book IV of the Codex ”Askewianus.” {Thoth is associated with Logos, the power of Word, as Ra’s scribe/translator. It is also a formula for Seth-Typhon and can be found in the Demotic Leiden Papyrus and other magical papyri following the Egyptian XXVI dynasty. (Source; Dr. Jack Kilmon.) See; ”Sethianische Verfluchtungstafeln aus Rom” Wünsch, Richard. Leipzig: B.G Teubner, 1898. In 1870, a collection of ancient Sethian tablets inscribed with Greek and Latin Typhonian spells and curses was discovered buried near the famous Appian Way in Rome. There are other texts identified as Sethian from the Egyptian brother of Osiris, see; http://home.iprimus.com.au/btheos/articles/LM-Egypt.htm

http://www.voiceofthestorm.com/recomendedreading.html

Saunders Gnostic Glossary 2006:

by

Tom Saunders, B.A. / B.S., Certified Linguist.

yin is yin, yang is yang…

yin is yang, yang is yin

Jesus said to them, “When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter [the kingdom].” (Gospel of Thomas)

Light and Darkness, life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor evil evil, nor is life life, nor death death. For this reason each one will dissolve into its earliest origin. But those who are exalted above the world are indissoluble, eternal. (Gospel of Philip)

He who knows that both the unmanifested prakriti and the manifested Hiranyagarbha should be worshipped together, overcomes death by the worship of Hiranyagarbha and obtains immortality through devotion to prakriti. (Isa Upanishad)

left is right up is down.

What does this mean?

Spirit is form, form is spirit. Yet when spirit becomes form, and form becomes spirit neither exist. All will disolve into their origin that which is beyond spirit or form, beyond up and down, beyond male and female, beyond good and evil.

What does this mean? To Gnostics (some anyway lol) it means ascending the 7 heavens of the archons. To reach the 8th noble heaven….the realm of our heavenly parents, our origins.

22) The Savior said, All nature, all formations, all creatures exist
in and with one another, and they will be resolved again into their
own roots. (Gospel of Mary)

So it is not spirit, it is not form…..

Penis + vagina =child…. Child = penis + vagina, both and yet neither. Transcendence…. in the world but not of it.

This to me is Gnosticism, which is why form is as important as spirit. BOTH are required, but neither should be valued over the other.

Amen

You are Aphrodite and Adonis as soft flesh endlessly dances on flesh
among the brilliant flowers of Mount Olympus.
You are the roil and roll of the universe
in the never ending movement of creation.
You are mastodons in rut,
but you are also a point of light beyond
manifestation.
That point explodes into a million fragments
like fireworks in cosmic eternity.
The two of you are one
but even the one melts into nothingness.
Finally, beyond thought, concept or even feeling at all
is the indescribable ecstasy
as your personality dies.
There is only god-consciousness in all directions and in all time
which is out of time forever.

Because their value is equal, many pieces of gold are

worth more than a single coin. So it is with sentient

Beings—many are more precious than one. Fortified with

this awareness, one can live and act accordingly –with

simplicity, generosity and respect for life. The attitude of

cherishing all sentient beings as though they were truly

the same as you is a deeply moving and personal experience.

It is a life changer. It is also the cause of happiness.

–Jetsunma Akhon Norbu Lhamo

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

“Do not make the kingdom of heaven a desert within you. Do not be proud because of the light that illumines, but be to yourselves as I myself am to you. For your sakes I have placed myself under the curse, that you may be saved.”

–The Apocryphon of James

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Says Farid, you must fathom the ocean which contains what you want
Why do you soil your hand searching the petty ponds;
Says Farid, the Creator is in the creation and the creation in the Creator
Whom shall we blame when He is everywhere?

–Baba Sheikh Farid

“Every vision that is mentioned with respect to an angel and/or prophet involves the created light that the Holy One, blessed be He, created…..to show to the angels and prophets…..The speech and the visions go forth to the angels and prophets from the end of the great light…..from the end of the light the prophets see the divine visions and hear the voice go out from the spirit…..

        The Creator, blessed be He forever, created a light and a great fire for [His] glory, which is called the Holy Spirit as well as Shechinah…..no prophet can look at all upon the beginning of that great light…..From the end of the light the Creator shows lights and sparks according to His will to His angels, seraphs, and prophets. At times these sparks and lights emerge from the end of the light, whether for the angels or the prophets. There are occasions when they see the light in several images (dimyonot), visions, or dreams, or in a visible image (demut re’iyah) according to what God wills, as it is written, ‘and through the prophets I was images’ (Hosea 12:11)…..At times when God shows [the glory] He does so in the image of an anthropos (in the form) of fire or of the great light, and under his feet is a fiery and luminous throne…..All the prophets knew that all the forms they saw were created from light…..When God gives strength to the prophet in his eyes and his heart on account of his abundant sanctity, the Creator allows him to see something of the end of the light or the fire of the splendour of the Shechinah, or some of the sparks that come out from the end of the light…..

        Since they did not have the same capacity in their eyes and hearts as did Moses our master, [the glory] appeared to them from within these images (mar’ot), for they see their forms as the form of an anthropos. Sometimes they see them in the form of an elder and sometimes in the form of a youth. All these appearances are for them [mental] images (dimyonot) and not a [physical] vision (re’iyah). Just as there is no person in the mirror or glass [reflecting someone's image], so there is no form of a person within those lights [that come forth from the created glroy]. By means of those great lights that they [the prophets] see there appears to them within these forms a form of an anthropos glorious in power, in the great light and in strength. This comes to them on account of the weakness and feebleness of their eyes and hearts, like a person whose vision is weak so that he sees that which is low as if it were high and that which is one as if it were two. Thus it is written, ‘and through the prophets I was imaged’ (Hosea 12:11), for they are [mental] images and not a [physical] vision. But with respect to Moses, whose mind and heart were refined and whose eyes were brighter than all other people’s, the Holy One, blessed be He, showed him His splendour and His glory, which He created for the honour of His name, for it is greater than all the other lights that the prophets saw. [Moses] looked at the end of the splendour and His glory, which He created for the honour of His name, for it is greater than all the other lights that the prophet saw. [Moses] looked at the end of the splendour of the Shechinah, which is the great created light, and he had the visual capacity to see it with an actual vision (re’iyah mamash) and not (through) visions, dreams, or images. Therefore he saw, knew, and discerned that there is no form of an anthropos there, or any other [corporeal] form except the form of the splendour, the light, and the created great fire that is the form of the great light whose beginning no man can see….. Since the vision of Moses, our master, was refined he did not see images but looked and saw that there was no form there at all except for the forms of the created lights and fires. Therefore he did not speak through images, as it is written, ‘With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the Lord’ (Numbers 12:8)…..

        The prophets gaze upon the splendour of the Shechinah and know that all the lights and images that appear to them are created. They see within these visions (mar’ot) as if they saw forms of a man made from fire and the great light. It appears to them in several images (dimyonot), according to the times and the situation in which Israel finds itself. It appeared to Moses from within a thorn bush, for Israel was among the thorns, in a time of great distress. It appeared to Moses and Israel upon the [Red] Sea as a youth engaged in warfare, and in the desert during the giving of the Torah it appeared ‘like the pavement of sapphire’ (Exodus 24:10), that is, in the image of an elder sitting down. Thus it also appeared to Daniel regarding the future redemption in the form of an elder sitting down…..The prophets saw these images, for they saw the fires and lights created from the splendour of the Shechinah. From these lights and flames they saw their image, which is the image of the anthropomorphic form of the splendour and the great fire…..each and every prophet according to his capacity and the capacity of [the people of] Israel who were with him at the time, and in accordance with his period and that of Israel in which they were. All the images of the glory of our Creator [were not seen] with an actual vision (re’iyah mamash), as it is written, ‘and through the prophets I was imaged’ (Hosea 12:11). But Moses our master…..saw with an actual vision the great splendour that is the end of the created Shechinah. He did not see any image (demut) of the glory of our Creator within the light, but rather the end of the form of the great light that our Creator created for His glory. Thus it says concerning him, ‘the glory of the Lord appeared’ (Exodus 24:17). [With (Moses) I speak mouth to mouth] ‘in a vision and not through riddles’  (Numbers 12:8). If you say that it is also written concerning all the other prophets, ‘I make Myself known to him in a vision (ibid., 6), this vision (mar’eh) involved knowledge (yedi’ah) and not actual sight (mar’eh mamash). The Creator showed them created lights for their capacity for knowledge and their vision was not as refined as that of Moses. Images appeared to them from amidst the lights, but not in an actual vision. Moses our master saw the end of the great light, an actual vision of the light and not through images, riddles or (figurative) visions…..

        [God is] being seen in the heart by all His creatures but hidden from the eye…..as it is written, ‘No man shall see me and live’ (Exodus 33:20)…..In his mercy [God] appears in His glory to the prophets according to the matter and the time in which the prophets, the righteous, and Israel are living…..

        [God] created the Shechinah, which is the pure and holy spirit…..this spirit, which is called the Shechinah of His glory, is the Holy Spirit…..from which the prophets heard the voice, and the spirit rested upon them, and the speech spoke with them, and it appeared to them as a form, as it is written by Moses, ‘he beheld the likeness of God’ (Numbers 12:8)…..The sages did not speak of this explicitly so that people would not come to contemplate what is above…..Therefore they would transmit this matter to their students and sages in a whisper and privately, through [oral] tradition (kabbalah)…..

        The angels and the prophets see in their visions as if they saw the image of the throne and as if an image of the glory were upon it, and as if the ofanim and beasts were carrying it…..Since all the prophets saw the created glory, which is called Shechinah, on the throne of glory, they called it Shechinah, for there the Creator caused His glory to dwell. The prophets saw the splendour of the Shechinah to a degree from the end of the great light…..The Creator shows some of the light of the glory He created to His angels or prophets, and similarly He shows them an image of the speech (demut dibbur) on the throne, and this is the Shechinah…..”

- Judah ben Barzillai al-Barceloni (Perush Sefer Yetzirah)

You are my one and only

In you I see my beloved

and always

–Me feb 14th 2007

The Maiden is Light's Daughter;

On her the Kings' Radiance resteth.

Stately her Look and delightsome,

With radiant beauty forth-shining.

Like unto spring-flowers are her Garments,

From them streameth scent of sweet odour.

On the Crown of her Head the King throneth,

[With Living Food] feeding those 'neath Him.

Truth on her Head doth repose,

She sendeth forth Joy from her Feet.

Her Mouth is opened, and meetly;

Two-and-thirty are they who sing praises.

* * * * * * * * * * 

* * * * * * * * * *

((two lines missing from original text))

Her Tongue is like the Door-hanging

Set in motion by those who enter.

Step-wise her Neck riseth -- a Stairway

The first of all Builders hath builded.

The Two Palms of her Hands

Suggest the Choir of the Aeons.

Her fingers are secretly setting

The Gates of the City ajar.

Her Bridechamber shineth with Light,

Forth-pouring scent of balsam and sweet-herbs,

Exhaling the sweet perfume both of myrrh

    and savoury plants,

And crowds of scented flowers.

Inside 'tis strewn with myrtle-boughs;

Its Folding-doors are beautified with reeds.

Her Bridesmen are grouped round her,

Seven in number, whom she hath invited.

Her Bridesmaids, too, are Seven,

Who lead the Dance before her.

And Twelve are her Servants before her,

Their gaze looking out for the Bridegroom;

That at His sight they may be filled with Light.

And then for ever more shall they be with Him

In that eternal everlasting Joy;

And share in that eternal Wedding-feast,

At which the Great Ones [all] assemble;

And so abide in that Delight

Of which the Ever-living are deemed worthy.

With Kingly Clothes shall they be clad,

And put on Robes of Light.

And both shall be in Joy and Exultation

    and praise the Father of the Wholes,

Whose Light magnificent they have received.

For at their Master's sight they were now

    filled with Light;

They tasted of His Living Food

That hath no waste at all,

And drank of that [eternal] Wine

That causes thirst and longing never more.

[So] with the Living Spirit they sang

    praise and hymn

Unto Truth's Father and to Wisdom's

    Mother.

THE WEDDING SONG OF WISDOM

                   ~~ from the Greek Version

~~ translated by G. R. S. Mead

The Supreme Way is not difficult
If only you do not pick and choose.
Neither love nor hate,
And you will clearly understand.
Be off by a hair,
And you are as far apart as heaven from earth.
If you want it to appear,
Be neither for nor against.
For and against opposing each other –
This is the mind’s disease.
Without recognising the mysterious principle
It is useless to practice quietude.
The Way is perfect like great space,
Without lack, without excess.
Because of grasping and rejecting,
You cannot attain it.
Do not pursue conditioned existence;
Do not abide in acceptance of emptiness.
In oneness and equality,
Confusion vanishes of itself.
Stop activity and return to stillness,
And that stillness will be even more active.
Only stagnating in duality,
How can you recognise oneness?
If you fail to penetrate oneness,
Both places lose their function.
Banish existence and you fall into existence;
Follow emptiness and you turn your back on it.
Excessive talking and thinking
Turn you from harmony with the Way.
Cut off talking and thinking,
And there is nowhere you cannot penetrate.
Return to the root and attain the principle;
Pursue illumination and you lose it.
One moment of reversing the light
Is greater than the previous emptiness.
The previous emptiness is transformed;
It was all a product of deluded views.
No need to seek the real;
Just extinguish your views.
Do not abide in dualistic views;
take care not to seek after them.
As soon as there is right and wrong
The mind is scattered and lost.
Two comes from one,
Yet do not even keep the one.
When one mind does not arise,
Myriad dharmas are without defect.
Without defect, without dharmas,
No arising, no mind.
The subject is extinguished with the object.
The object sinks away with the subject.
Object is object because of the subject;
Subject is subject because of the object.
Know that the two
Are originally one emptiness.
In one emptiness the two are the same,
Containing all phenomena.
Not seeing fine or coarse,
How can there be any bias?
The Great Way is broad,
Neither easy nor difficult.
With narrow views and doubts,
Haste will slow you down.
Attach to it and you lose the measure;
The mind will enter a deviant path.
Let it go and be spontaneous,
Experience no going or staying.
Accord with your nature, unite with the Way,
Wander at ease, without vexation.
Bound by thoughts, you depart from the real;
And sinking into a stupor is as bad.
It is not good to weary the spirit.
Why alternate between aversion and affection?
If you wish to enter the one vehicle,
Do not be repelled by the sense realm.
With no aversion to the sense realm,
You become one wit true enlightenment.
The wise have no motives;
Fools put themselves in bondage.
One dharma is not different from another.
The deluded mind clings to whatever it desires.
Using mind to cultivate mind —
Is this not a great mistake?
The erring mind begets tranquillity and confusion;
In enlightenment there are no likes or dislikes.
The duality of all things
Issues from false discriminations.
A dream, an illusion, a flower in the sky –
How could they be worth grasping?
Gain and loss, right and wrong –
Discard them all at once.
If the eyes do not close in sleep,
All dreams will cease of themselves.
If the mind does not discriminate,
All dharmas are of one suchness.
The essence of one suchness is profound;
Unmoving, conditioned things are forgotten.
Contemplate all dharmas as equal,
And you return to things as they are.
When the subject disappears,
There can be no measuring or comparing.
Stop activity and there is no activity;
When activity stops, there is no rest.
Since two cannot be established,
How can there be one?
In the very ultimate,
Rules and standards do not exist.
Develop a mind of equanimity,
And all deeds are put to rest.
Anxious doubts are completely cleared.
Right faith is made upright.
Nothing lingers behind,
Nothing can be remembered.
Bright and empty, functioning naturally,
The mind does not exert itself.
It is not a place of thinking,
Difficult for reason and emotion to fathom.
In the Dharma Realm of true suchness,
There is no other, no self.
To accord with it is vitally important;
Only refer to “not-two.”
In not-two all things are in unity;
Nothing is not included.
The wise throughout the ten directions
All enter this principle.
This principle is neither hurried nor slow –
One thought for ten thousand years.
Abiding nowhere yet everywhere,
The ten directions are right before you.
The smallest is the same as the largest
In the realm where delusion is cut off.
The largest is the same as the smallest;
No boundaries are visible.
Existence is precisely emptiness;
Emptiness is precisely existence.
If it is not like this,
Then you must not preserve it.
One is everything;
Everything is one.
If you can be like this,
Why worry about not finishing?
Faith and mind are not two;
Non-duality is faith in mind.
The path of words is cut off;
There is no past, no future, no present. 

Faith in Mind 
By Seng Ts’an, Third Patriarch of Ch’an