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Art, Christ, Gnostic, History, Kabbalah, Mystical, Spiritual

The 3 Secret Words in the Gospel of Thomas

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In the Gospel of Thomas, saying 13 presents a mysterious moment where Jesus takes Thomas aside and speaks three secret words to him. The text does not reveal what these words are, leading to much speculation among scholars and mystics.

Gospel of Thomas Greek Fragments

Here are some prominent interpretations:

1. Gnostic Interpretations

Since the Gospel of Thomas is associated with Gnostic traditions, some believe the three words could relate to key Gnostic concepts, such as:

  • “You are divine” – Affirming the idea that self-knowledge leads to enlightenment.
  • “Know yourself fully” – A central theme in Gnostic thought, aligning with the idea of discovering the divine spark within.
  • “The Kingdom is within” – Echoing other sayings in Thomas that emphasize inward spiritual realization.
Gnostic Garden of Eden

2. Jewish and Mystical Possibilities

Some scholars suggest the words may relate to sacred Hebrew concepts:

  • The Ineffable Name of God (YHWH or a hidden pronunciation thereof)
  • “Ehyeh Asher Ehyeh” (“I Am That I Am”) – The divine self-identification from Exodus 3:14.
  • A lost phrase from Jewish wisdom traditions.
Tree of Life (Kabbalah)

3. Theological and Philosophical Guesses

  • Some propose the words could be something like “Truth, Light, Life”, mirroring themes found in other early Christian texts.
  • Others suggest they could relate to Jesus’ identity as the Logos or the divine word.

Since the text remains silent on what Jesus actually said, the “three hidden words” remain an open mystery—one that invites deep reflection and personal interpretation.

Gnostic Christ

What did the Saints say?

There is no direct record of notable Christian saints explicitly commenting on the three hidden words from the Gospel of Thomas, as the text was not widely accepted in orthodox Christianity. However, if we look at mystical and theological themes from notable saints who emphasized divine wisdom and secret knowledge, we can infer possible interpretations.

1. St. Augustine (354–430) – The Word as Christ

Augustine, though critical of Gnostic texts, might suggest that the three words could point to Christ as “The Way, the Truth, and the Life” (John 14:6). This aligns with his belief that salvation comes through knowing and following Christ.

St. Augustine

2. St. Gregory of Nyssa (c. 335–395) – Divine Ascent

Gregory, a mystic and theologian, emphasized spiritual ascent toward divine union. He might interpret the three words as something like “Light, Knowledge, Unity”, reflecting the soul’s journey toward God.

St. Gregory of Nyssa

3. St. John of the Cross (1542–1591) – The Secret Union

John, a Carmelite mystic, wrote of the dark night of the soul, where divine knowledge is often hidden. He might see the words as related to mystical union, perhaps “Silence, Love, Mystery”, expressing the ineffable nature of divine truth.

St. John of the Cross

4. St. Hildegard of Bingen (1098–1179) – The Cosmic Christ

Hildegard, a visionary, saw Christ as the cosmic Word. She might interpret the words as something like “Fiery Love, Wisdom, Breath”, reflecting divine creativity and spirit.

St. Hildegard of Bingen

5. Meister Eckhart (1260–1328) – The Inner Godhead

Eckhart, a medieval mystic, taught that God is found in the depths of the soul. He might suggest that Jesus spoke “Be still, know”, aligning with his idea that true divinity is found in silence and self-awareness.

Meister Eckhart

Though we cannot know for sure what the three words were, saints and mystics across history have consistently pointed toward self-knowledge, divine union, and inner transformation as the essence of Christ’s hidden teachings.

What about the Manichaeans?

The Manichaeans, as a dualistic and Gnostic-influenced religious movement, believed in a cosmic struggle between Light and Darkness. Though they did not directly comment on the Gospel of Thomas, their teachings offer clues about what the three hidden words might represent.

Some scholars suggest that if the Manichaeans had speculated on these words, they could have related to core Manichaean concepts, such as:

  1. “Light, Power, Wisdom” – Reflecting their belief in the divine Light trapped in the material world, the spiritual power needed for liberation, and the wisdom to achieve salvation.
  2. “Father, Mother, Son” – Mirroring the Manichaean Trinity, where the Father of Greatness (the highest God), the Mother of Life, and the Living Self (akin to the divine spark) play key roles in redemption.
  3. “Truth, Life, Liberation” – Representing the Manichaean path of knowledge (gnosis), which leads to salvation and escape from the material world.

Manichaeans saw Jesus as a revealer of hidden knowledge (similar to how he is portrayed in Thomas), so whatever the words were, they likely pointed to the secret knowledge (gnosis) that frees the soul from material bondage.

Prophet Mani

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Christ, Gnostic, History, India, Mystical, Spiritual

Saint Jude and Saint Thomas, the same person?

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The idea that St. Jude (also known as Jude Thaddeus) and St. Thomas might be the same person and even the twin brother of Jesus is a fascinating theory. While this view is not widely accepted in mainstream Christianity, it has gained traction in some circles due to the following factors:

  1. Name Confusion:
    The name “Thomas” derives from the Aramaic word T’oma, meaning “twin.” In the Gospel of John (11:16), Thomas is referred to as “Didymus,” the Greek word for “twin.” Some scholars speculate that this designation might imply a deeper connection, perhaps symbolically or biologically, to Jesus. Meanwhile, Jude is sometimes associated with the same linguistic root.
  2. Similar Roles and Overlap in Traditions:
    Both St. Jude and St. Thomas are described as apostles of Jesus, and in some apocryphal texts, they are linked to missionary activities in regions like Mesopotamia and India. This overlap in missionary traditions has led some to propose they might have been conflated in early Christian oral traditions.
  3. The Twin Theory:
    In some non-canonical writings, like the Gospel of Thomas (a Gnostic text), there are mystical or symbolic references to Thomas having a special understanding of Jesus. This has been interpreted by some as evidence that Thomas had a close or twin-like relationship with Jesus, possibly in a spiritual sense. Jude, as another lesser-known apostle, might have been absorbed into this idea.
  4. Family Connections in the Gospels:
    In the Gospels, Jesus’ “brothers” are named as James, Joseph, Simon, and Judas (Matthew 13:55; Mark 6:3). “Judas” is often equated with St. Jude, leading some to propose he might have been a literal brother of Jesus. If Thomas was also a close familial relation, the idea of them being twins could arise from speculation.
  5. Mystical and Apocryphal Traditions:
    In mystical and esoteric traditions, such as those found in some Gnostic texts, symbolic or allegorical relationships are often exaggerated. For example, Thomas and Jesus might be described as twins to signify their spiritual unity or shared mission, rather than a biological connection.
Saint Jude

Mainstream Christianity generally views St. Jude and St. Thomas as distinct individuals. St. Jude is considered the author of the Epistle of Jude, while St. Thomas is best known for doubting Jesus’ resurrection until he saw and touched His wounds (John 20:24–29).

The association of the Apostle Thomas with the name “Judas Thomas Didymus” stems from early Christian texts, particularly those with Gnostic influences. The term “Didymus” is Greek for “twin,” and “Thomas” is derived from the Aramaic word for “twin,” leading to the interpretation that his full designation means “Judas the Twin.” This nomenclature appears in texts such as the Gospel of Thomas, which begins: “These are the secret sayings that the living Jesus spoke and Didymus, Judas Thomas, recorded.”

In some early Christian traditions, particularly those from Eastern Syria, Thomas is referred to as “Judas Thomas,” suggesting that “Judas” was his given name and “Thomas” a descriptive epithet meaning “twin.” The Acts of Thomas, a 3rd-century text, also refers to him as “Judas Thomas.”

Regarding the conflation of Thomas and Jude (also known as Judas or Thaddeus), some traditions have identified them as the same individual. This perspective is noted in certain Eastern Christian writings, where “Judas Thomas” is considered both an apostle and a brother of Jesus.

The notion of Thomas being Jesus’ twin is more symbolic than literal, emphasizing a close spiritual relationship rather than a biological one. This interpretation aligns with Gnostic texts, which often employ symbolic language to convey deeper theological meanings.

Saint Thomas the Twin of Christ

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Christ, Gnostic, History, Mystical, Spiritual, Stories

The Betrayal of Judas

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The Kiss of Judas

In the Gospel of John, Judas Iscariot is portrayed as the disciple who betrays Jesus to the authorities. He is depicted as possessed by Satan at the moment he chooses to betray Jesus (John 13:27). He leaves the Last Supper after Jesus gives him a piece of bread, which symbolizes the beginning of the betrayal. Judas later leads a band of soldiers to arrest Jesus in the Garden of Gethsemane, identifying Him with a kiss. The Gospel of John emphasizes Judas’s treachery, greed (he steals from the disciples’ communal money bag), and spiritual darkness.

In Johannite Gnosticism, a mystical and esoteric tradition that reveres John the Beloved as a key initiatic figure, Judas’s role is often viewed with greater nuance. This tradition doesn’t focus as heavily on Judas but reinterprets the Passion narratives as part of a mystical unfolding of divine knowledge (gnosis) rather than a simple moral story of betrayal and sin. While Judas is not necessarily exonerated, the Johannite perspective tends to view events like the crucifixion symbolically, and betrayal may be seen as part of a divine plan that leads to spiritual awakening. Judas could thus be understood as playing a necessary, though tragic, role in the cosmic drama.

The Gospel of Judas, a 2nd-century Gnostic text discovered in the 1970s and made public in 2006, presents a radically different view of Judas. In this text, Judas is not a villain but the most enlightened of the disciples. Jesus shares secret knowledge with him alone and asks Judas to betray him in order to help free His spiritual self from the body — a core idea in Gnostic theology, which sees the material world as a prison for the soul. In this view, Judas’s “betrayal” is actually an act of obedience and spiritual insight, helping to initiate Jesus’s liberation and fulfillment of divine purpose.

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Art, Christ, Divine Mother, Gnostic, History, Mary Magdalene, Mystical, Spiritual

Mary Magdalene as Achamoth & Sophia

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In Valentinian Gnosticism, Mary Magdalene is often viewed as a symbolic figure representing wisdom and spiritual understanding. This interpretation connects her to Sophia, a central figure in Gnostic cosmology, particularly to Achamoth, also known as the “lower Sophia.” Here’s an overview of this connection:

  1. Sophia and Achamoth in Valentinian Gnosticism:
    • Sophia (“Wisdom”) is a central aeon in Gnostic cosmology. In Valentinian thought, Sophia is part of the divine Pleroma (the realm of fullness), but through a passionate desire to understand the unknowable Father, she falls from the Pleroma.
    • This fall results in the creation of Achamoth, or the “lower Sophia,” who exists outside the Pleroma in a state of deficiency and separation. Achamoth gives rise to the material world and the demiurge (the creator of the physical universe).
  1. Mary Magdalene as a Symbol of Wisdom:
    • Valentinian Gnostics often identified biblical figures with mythological archetypes. Mary Magdalene, as a prominent follower of Jesus, is seen as embodying wisdom in her pursuit of spiritual truth and her intimate understanding of Christ’s teachings.
    • Her connection to the “lower Sophia” comes through her role as a seeker and transmitter of divine knowledge. Like Achamoth, she exists in the material realm but strives for reunion with the divine.
  1. Mary Magdalene’s Role in Valentinian Thought:
    • In texts like the Gospel of Mary and Pistis Sophia, Mary is portrayed as a deeply spiritual and enlightened figure, often receiving special teachings from Jesus. This parallels Achamoth’s yearning for redemption and her ultimate restoration to the divine order.
    • Mary’s relationship with Christ symbolizes the redemption of wisdom and the restoration of the divine feminine. She acts as an intermediary figure, much like Achamoth, who facilitates the salvation of the soul through gnosis (knowledge).
  1. The Feminine Principle and Redemption:
    • Valentinian Gnosticism places great importance on the feminine principle, with figures like Sophia and Mary Magdalene embodying the soul’s journey from ignorance (deficiency) to enlightenment (fullness).
    • Mary’s role as the “apostle to the apostles” reflects the idea that the lower Sophia, despite her fall, plays a pivotal role in humanity’s redemption by imparting divine knowledge.

In this interpretation, Mary Magdalene is not merely a historical figure but a living symbol of the soul’s journey toward divine wisdom, mirroring the myth of Achamoth and her eventual restoration.

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Nazorean Baptism

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John baptizing Jesus (Ethiopian depiction)

John the Baptist (Yahya Yuhana) baptizing Yeshua the Nazorean Christ (Yeshua Ha Mashiah / Yishu Mshiha / Jesus Christ)

In Mandaean and early Nazorean Gnostic traditions, baptism is a central ritual symbolizing spiritual purification, enlightenment, and the soul’s connection to the divine world. Unlike the Christian concept of baptism as a one-time act for salvation, Mandaean baptism (masbuta) is a repeated, sacred act performed in flowing, living waters, representing the soul’s continual cleansing and ascent toward the Lightworld. It is a powerful rite of renewal and protection, believed to wash away darkness and negative influences while reconnecting the individual with divine truth and the higher spiritual realms. For early Nazoreans, baptism also carried esoteric significance as a transformative journey—an initiation into hidden wisdom and an alignment with cosmic forces. Both groups viewed John the Baptist as the master of this sacred practice, elevating baptism as a mystical path to liberation and unity with the divine.

Animal Rights, Animals, Art, Christ, Gnostic, History, Mystical, Natural Healing, Spiritual, Stories, Vegetarian

Pliny the Younger describes the Early Christians as Vegetarian

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In his letter to Emperor Trajan (Epistle 10.96), Pliny mentions that Christians would “assemble again to partake of food—but ordinary and innocent food.”

Pliny the Younger is describing the practices of early Christians. He notes that they customarily met before dawn to sing hymns to Christ and bound themselves by oath to abstain from crimes such as fraud, theft, and adultery. After these gatherings, they would “reassemble to partake of food—but food of an ordinary and innocent kind.”

Many scholars interpret Pliny’s description of the Christians’ meals as potentially vegetarian. In Pliny the Younger’s Letter 10.96, he writes to Emperor Trajan describing the Christians, stating that they would “reassemble to partake of food—but food of an ordinary and innocent kind” (cibum… promiscuum tamen et innoxium).

While Pliny does not explicitly state the type of food consumed, the phrase “innocent kind” has led some scholars to speculate that it might refer to vegetarian meals. This interpretation arises from the possibility that early Christian communities, influenced by Jewish dietary laws or ascetic traditions, may have avoided meat due to ethical, ritualistic, or symbolic reasons.

However, this view is debated. Other scholars argue that “ordinary and innocent” likely refers to simple, unadulterated food and not necessarily vegetarianism. Pliny’s goal in describing the Christians’ practices was to refute rumors of their alleged immoral feasts, such as cannibalism.

Some scholars suggest that the term “innocent” (innoxium) could imply a vegetarian diet, reflecting a commitment to non-violence and purity. This perspective is informed by the fact that certain religious groups in antiquity, such as the Pythagoreans, practiced vegetarianism for ethical reasons.

Pliny the Younger’s observation of early Christians abstaining from animal sacrifices and consuming a simple, “ordinary and innocent” meal aligns with historical evidence that the earliest followers of Jesus, including the Ebionites and Nazoreans, practiced vegetarianism. These groups not only rejected animal sacrifices but also upheld a vegetarian Love Feast or Agape Meal, reflecting their commitment to compassion, purity, and the original teachings of Jesus.

Early Christian Vegetarian Agape Love Feast

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The Gnostic Last Supper (Agape Love Feast)

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The Nazoreans and Ebionites, early Jewish-Christian groups, had a unique interpretation of the Last Supper, seeing it less as a literal meal or sacrificial act and more as a symbolic communal gathering rooted in Gnostic spirituality. These sects emphasized the idea of Christ as a spiritual teacher who imparted secret wisdom, and they interpreted the Last Supper as a Love Feast (or agape feast), meant to reflect divine unity and mutual love among followers. Unlike the orthodox Christian focus on the Eucharist as the body and blood of Christ, they rejected the notion of sacrificial consumption, instead highlighting the sharing of food as a reflection of spiritual nourishment and harmony.

Vegetarianism played a central role in this interpretation. Both groups adhered to strict dietary laws, abstaining from meat and emphasizing a return to an Edenic ideal of nonviolence and purity. The Last Supper, in their eyes, was likely a vegetarian meal symbolizing the rejection of fleshly desires and worldly corruption. By sharing simple, plant-based food, they demonstrated their commitment to spiritual elevation and the interconnectedness of life. This practice also aligned with their broader ethical concerns about compassion, aligning the physical act of eating with the moral and spiritual ideals they believed Christ embodied.

For the Nazoreans and Ebionites, the Love Feast was not just a meal but a deeply communal and mystical experience, embodying Gnostic ideas of unity with the divine. It symbolized the breaking down of barriers between individuals and the fostering of a spiritual brotherhood that transcended physical concerns. In this sense, the Last Supper was a celebration of divine wisdom, love, and the potential for spiritual enlightenment, distinct from later sacramental interpretations. Their practices reflected a worldview in which the material world was seen as secondary to the spiritual, and the meal became a medium for transcending the mundane and aligning with divine truth.

Agape Gnostic Love Feast

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The Holy Family of the Ebionites

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The Ebionites, an early Jewish-Christian sect, revered Jesus not as a divine being but as a prophet chosen by God to guide humanity. For them, the Holy Family was an embodiment of humility and piety, a testament to God’s ability to work through the ordinary. Mary, in their view, was a devout young woman of deep faith, chosen by God for her purity of heart rather than supernatural qualities. Joseph, too, was a righteous man who provided for his family with the steady hands of a carpenter or stone mason, a reflection of the quiet virtues of diligence and faithfulness. Together, they symbolized the simplicity of God’s will being fulfilled through the lives of the meek and humble.

Jesus, to the Ebionites, was born not through divine conception but as the natural child of Mary and Joseph, a product of human love and obedience to God’s laws. They believed that Jesus’ wisdom and righteousness were the result of his devout upbringing and his unwavering devotion to the Torah. As a child, he would sit at Joseph’s feet, learning the trade of carpentry, while Mary taught him the sacred traditions and scriptures. The family was seen as a model of Jewish piety, adhering to the dietary laws, observing the Sabbath, and making annual pilgrimages to the Temple. The Ebionites found in them a relatable sanctity, a reminder that holiness was accessible to all who lived in alignment with God’s commandments.

The Ebionites also believed that the Holy Family’s way of life reflected an ethic of compassion, which extended to their dietary practices. They taught that Mary, Joseph, and Jesus adhered to a vegetarian diet, avoiding the killing of animals as part of their commitment to God’s creation. For the Ebionites, this was not just a matter of health but a profound spiritual discipline, rooted in the belief that the original harmony of Eden could be restored through nonviolence and reverence for all life. They saw Jesus as the perfect exemplar of this principle, teaching love not only for humanity but for all creatures. The vegetarianism of the Holy Family became, for the Ebionites, a symbol of their purity and their alignment with God’s original intent for the world, inspiring them to practice the same in their pursuit of righteousness.

This perspective on the Holy Family shaped the Ebionite understanding of salvation. They believed that Jesus, inspired by the Spirit of God at his baptism, became a teacher and guide for humanity, showing the way to live in harmony with God’s will. The family’s humble origins underscored their belief that salvation did not come from wealth, power, or divine favoritism, but from obedience to the law and a life of compassion and simplicity. For the Ebionites, the story of the Holy Family was not about miraculous interventions but about the sanctification of the ordinary, a message they sought to live out in their own lives.

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Animal Rights, Animals, Art, Christ, Gnostic, History, Inspiration, Mystical, Natural Healing, Plant Medicine, Spiritual, Vegan, Vegetarian

The Case for Jesus and Early Christian Vegetarianism

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Dear friends, today I invite you to reflect on evidence that has been largely overlooked but deserves our serious consideration: the possibility that Jesus and the earliest Christians lived a vegetarian lifestyle. This is not just an idea born out of modern concerns but a perspective deeply rooted in ancient texts, early Christian traditions, and historical records.

First, let us begin with the figure of John the Baptist, a man revered as the forerunner of Christ. Traditionally, John is said to have eaten locusts and wild honey, but alternative translations and ancient texts like the Gospel of the Ebionites suggest that “locusts” may have been mistranslated, and he likely ate “honey cakes” or manna, both vegetarian foods. Could this indicate a broader ethos of compassion and simplicity, reflective of a plant-based diet?

Consider also James the Just, the brother of Jesus and a key leader of the early Christian community. Historical accounts, including those by Hegesippus, describe James as a Nazarite, a man who abstained from meat and alcohol. As Jesus’ closest companion, wouldn’t James have exemplified his brother’s teachings? Scholars like Robert Eisenman suggest that James’ vegetarianism reflects the values of the original Jesus movement.

Furthermore, early Christian texts such as the Clementine Homilies advocate for abstaining from meat, aligning with the belief that humanity was created to live in harmony with all creatures. These writings reveal that early Christian communities may have viewed vegetarianism not just as a dietary choice but as a moral imperative, integral to living a life of love, mercy, and nonviolence—the very heart of Jesus’ teachings.

Finally, let us look to the Ebionites, an early Jewish-Christian sect who followed Jesus’ teachings and practiced vegetarianism. Though dismissed by later church orthodoxy, their practices and beliefs offer a glimpse into the original teachings of Christ. Alongside them, the Mandaeans and other ancient sects reveal that vegetarianism was not just an anomaly but a recurring theme among early spiritual movements.

Friends, this is not a call to rewrite scripture but to recognize the undeniable evidence before us—evidence that challenges us to reevaluate our understanding of Jesus’ teachings and the practices of his earliest followers. It reminds us to approach history with humility and a willingness to learn. Whether or not we adopt these practices ourselves, let us honor the compassion and respect for life that these traditions embody, for they are timeless truths deeply aligned with the spirit of Christ.

Amen.

Yeshua as an Ebionite Nazarene vegetarian prophet and messiah, embodying compassion and harmony with nature.

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The Big Secret of the Gnostic Gospels

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The most profound and esoteric secret of the Gnostics, based on the Nag Hammadi Library and broader Gnostic tradition, centers on the realization of the divine spark within humanity and the ultimate path to liberation from material existence. This concept is multi-layered, deeply symbolic, and central to Gnostic cosmology and spirituality.

The Divine Spark and the Gnostic Secret:

  1. The Divine Origin of Humanity:
    The Gnostics believed that within each individual resides a fragment of the divine, often referred to as the divine spark or light. This spark originates from the Pleroma (the fullness of the divine realm), a realm of pure, ineffable light and unity. However, humanity is trapped in the material world, which they viewed as the flawed creation of the Demiurge, a lesser and ignorant deity.
  2. The Material World as an Illusion:
    The material world, with its suffering, ignorance, and cycles of birth and death, is seen as a prison designed to keep the divine spark bound. The Demiurge, and the Archons (his assistants), enforce this illusion, ensuring humanity remains unaware of its true origins and divine potential.
  3. Salvation Through Gnosis:
    The “secret” of the Gnostics lies in achieving gnosis—a direct, experiential knowledge of the divine. This knowledge awakens the individual to their true identity as a being of light and their origin in the Pleroma. Gnosis transcends intellectual understanding; it is a profound inner realization that leads to spiritual liberation.
  4. The Journey of the Soul:
    Many Gnostic texts describe the journey of the soul as it seeks to return to the Pleroma. This journey involves overcoming the influence of the Archons, breaking free from the illusions of the material world, and ascending through spiritual realms. This path often requires self-knowledge, ascetic practices, and the guidance of a redeemer figure, such as Jesus or other divine emissaries.
  5. The Role of the Savior:
    In Gnostic cosmology, figures like Jesus are not merely saviors in the traditional sense but bringers of gnosis. They descend into the material realm to awaken humanity, teach the mysteries of existence, and guide the divine sparks back to their origin.
  6. Unity with the Divine:
    The ultimate goal of Gnosticism is not simply salvation in a conventional sense but reunion with the divine source.This reunion dissolves the illusion of separation and restores the individual to their true state of wholeness within the Pleroma.

The Most Coveted Esoteric Secret:

The most coveted secret of the Gnostics is this: you are not merely a being trapped in a flawed material world but a fragment of the divine, with the potential to awaken, transcend the illusions of the Demiurge, and reunite with the infinite source of light and love. This realization is not given by external authorities but is found within through direct spiritual experience.

This message, deeply empowering and liberating, challenges conventional religious structures and authority, which is why it was often suppressed or misunderstood. It remains a timeless teaching for those seeking deeper truths about existence, spirituality, and the nature of reality.

Gnostic Nazorean Love Feast

Here are some of the most profound and secretive verses from the Gnostic Gospels (primarily from the Nag Hammadi Library) that reveal the esoteric knowledge (gnosis) of the divine spark and humanity’s spiritual liberation. These passages illuminate the hidden truths central to Gnostic teachings:

1. The Gospel of Thomas

This collection of Jesus’ sayings is considered one of the most significant texts in Gnosticism.

Verse 3:
“If those who lead you say to you, ‘See, the Kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the Kingdom is inside you and it is outside you. When you come to know yourselves, then you will be known, and you will realize that you are the children of the living Father. But if you do not know yourselves, you dwell in poverty and you are poverty.”


Revealed Gnosis: The divine spark resides within; self-knowledge is the key to discovering one’s true nature and connection to the divine.

2. The Gospel of Philip

A mystical and symbolic exploration of spiritual truths.


Verse 67:
“You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father.”


Revealed Gnosis: The process of gnosis transforms the individual into their divine essence, aligning them with the source of creation.

Verse 112:
“The world came into being through error. For he who created it wanted to create it imperishable and immortal. He failed and did not attain his hope. For the world is not imperishable, nor is it immortal. But the children are.”


Revealed Gnosis: The material world is flawed and temporary, but the divine spark within humanity is eternal.

3. The Gospel of Truth

A poetic reflection on the nature of ignorance and enlightenment.


Section 18:
“For the one whom they sought after was within them all along. And the one who is perfect, the Father, is within them, and they did not know him. He revealed himself in a knowledge that is in harmony with his spirit, the knowledge that he is the one who exists from the aeons, filling everyone with himself.”


Revealed Gnosis: God is not an external entity but exists within all beings. Ignorance of this truth is the cause of suffering.

4. The Apocryphon of John

A foundational text of Gnostic cosmology and theology.


Section 29:
“I am the light that exists within all light. I am the remembrance of the Pleroma, bringing the spark of the divine to those who dwell in forgetfulness. Awaken and remember, for you are children of the light.”


Revealed Gnosis: Humanity’s true essence is light, but it has been obscured by ignorance (forgetfulness). Gnosis awakens this divine remembrance.

5. The Gospel of Mary Magdalene

A text that emphasizes inner wisdom and spiritual freedom.


Chapter 4, Verses 22-24:
“Be on your guard so that no one deceives you by saying, ‘Look over here!’ or ‘Look over there!’ For the Son of Man is within you. Follow him! Those who seek him will find him.”


Revealed Gnosis: The path to divine truth is internal, not external. The divine resides within each person.

6. The Tripartite Tractate

A philosophical exploration of Gnostic theology.


Section 84:
“The truth was not revealed to all but was reserved for those who are able to awaken to the light within themselves. The children of light are destined to return to the fullness of the Pleroma.”


Revealed Gnosis: Gnosis is not accessible to everyone but to those prepared to awaken and seek the divine light within.

7. The Thunder, Perfect Mind

A mysterious and poetic Gnostic text.


Section 13:
“For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the voice of the hidden truth, dwelling within all beings.”


Revealed Gnosis: The divine encompasses all dualities and resides within the depths of every individual.

8. The Second Treatise of the Great Seth

A critique of materialism and affirmation of spiritual liberation.


Section 65:
“It was not I who was crucified but rather the shadow. I am the divine light that cannot be harmed, dwelling within all who have awakened.”


Revealed Gnosis: The divine essence is beyond the reach of physical harm or material suffering.

Key Themes in These Secret Verses:

  • Self-knowledge: True salvation comes from knowing oneself as a manifestation of the divine.
  • Divine spark: The core of human existence is a fragment of divine light, yearning to return to its source.
  • Material illusion: The material world is a temporary and flawed construct; true reality lies in the spiritual realm.
  • Awakening: Gnosis is the process of awakening from ignorance to the knowledge of one’s divine origin and destiny.

These passages form the heart of Gnostic teachings and provide profound insights into the mysteries of existence, the nature of the divine, and the path to spiritual liberation.

Gnostic Nazorean Vegetarian Love Feast

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