In the shadowed cells of medieval towers, as the Knights Templar faced persecution and imprisonment, they turned to prayer for strength, guidance, and hope. Among these sacred words is a stirring invocation calling upon the Holy Spirit and Mary, Star of the Sea, to lead the faithful through trials and tribulations. This prayer, written by those devoted to their vows, reflects the profound faith, humility, and resilience of the Templar Order — a timeless testament to courage in the face of injustice.
Knight’s Templar
This is the Templar prayer, written while they were imprisoned:
“May the grace of the Holy Spirit be present with us. May Mary, Star of the Sea, lead us to the harbor of salvation. Amen.
Lord Jesus Christ, Holy Father, eternal God, omnipotent, omniscient Creator, Bestower, kind Ruler and most tender lover, pious and humble Redeemer; gentle, merciful Savior, Lord! I humbly beseech Thee and implore Thee that Thou may enlighten me, free me and preserve the brothers of the Temple and all Thy Christian people, troubled as they are.
Thou, O Lord, Who knowest that we are innocent, set us free that we may keep our vows and your commandments in humility, and serve Thee and act according to Thy will. (Dispel) all those unjust reproaches, far from the truth, heaped upon us by the means of tough adversities, great tribulations and temptations, which we have endured, but can endure no longer.
Omnipotent, eternal God, who hast so loved the blessed John the Evangelist and Apostle, that he reclined upon Thy bosom at the Last Supper, and to whom Thou revealed and showed the Mysteries of Heaven, and to whom, while suspended on the Holy Cross, for the sake of our redemption, Thou commended Thy most Holy Mother and Virgin, and in whose honor (our) Order was created and instituted; through Thy Holy mercifulness, deliver us and preserve us, as Thou knowest that we are innocent of the crimes that we are accused of, so that we may take possession of the works, by which we may be guided to the joys of Paradise, through Jesus Christ our Lord. Amen.”
Knights Templar
The Templar prayer endures not only as a historical artifact but as a spiritual beacon for all seeking divine guidance and solace. Its call for mercy, justice, and steadfast devotion resonates across the centuries, reminding us that even in the darkest hours, faith can illuminate the path to redemption. By reflecting on these sacred words, we connect with the enduring spirit of the Knights Templar and the universal quest for grace and salvation.
Atlantean Secrets of the Knights Templar
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Mount Athos, the autonomous monastic republic in northern Greece, has a rich culinary tradition rooted in centuries of Orthodox Christian monastic life. The monks follow a mostly vegetarian diet due to fasting rules and spiritual discipline, though fish is allowed on certain feast days.
Here are some ancient or traditional recipes from Mount Athos:
1. Fasolada (Monastic Bean Soup)
A staple dish, especially during fasting periods.
Ingredients:
2 cups white beans (soaked overnight)
1 onion, chopped
2 carrots, sliced
2 celery stalks, chopped
2–3 tomatoes, grated or chopped
1/3 cup olive oil
Salt, pepper
Bay leaf
Method:
Simmer the beans in water until tender.
Sauté the vegetables in olive oil separately, then add to the beans.
Add tomatoes, salt, pepper, and bay leaf.
Simmer until everything is soft and flavors are blended.
Mt Athos food
2. Koliva (Boiled Wheat Offering)
Often used in memorial services, but also enjoyed as a wholesome snack.
Ingredients:
1 cup wheat berries
1/2 cup chopped walnuts
1/4 cup sesame seeds
1/2 cup raisins or dried fruit
Ground cinnamon
Powdered sugar (optional for coating)
Method:
Boil wheat until tender, drain and dry well.
Mix with nuts, raisins, sesame, and cinnamon.
Optionally, form into mounds and coat with powdered sugar.
Monks of Mt Athos eating together
3. Revithada (Baked Chickpeas)
Often slow-baked overnight in clay ovens.
Ingredients:
2 cups chickpeas (soaked overnight)
1 onion, chopped
1/3 cup olive oil
Juice of 1 lemon
Salt, pepper, bay leaf, rosemary (optional)
Method:
Place all ingredients in a clay or ceramic pot with enough water to cover.
Bake covered at low heat (around 250°F / 120°C) for several hours or overnight.
Chickpeas are common in recipes from Mt. Athos Meals made by Monks of Mt Athos
4. Ladera (Vegetables in Olive Oil)
Ladera means “oily” and refers to vegetables cooked in generous olive oil.
Popular versions:
Green beans (Fasolakia)
Okra (Bamies)
Eggplant and zucchini stew
Method: Simmer vegetables with onion, garlic, fresh tomato, herbs, and lots of olive oil. Serve with bread.
Monk preparing a meal at Mt AthosMonk prepares large amounts vegetables for the monks of My Athos
5. Halva (Semolina Dessert)
Monks often make this humble dessert, especially on fasting days.
Ingredients:
1 cup semolina
1/2 cup olive oil
2 cups water
1 cup sugar or honey
Cinnamon, cloves, lemon zest, nuts
Method:
Sauté semolina in olive oil until golden.
In a separate pot, heat water with sugar/honey, cinnamon, and zest.
Slowly pour the syrup into the semolina while stirring.
Stir until thick, then mold and cool.
Halva – Traditional Greek Orthodox Sweet
The diet of Mount Athos monks is much more than just food—it’s a reflection of centuries-old spiritual discipline. Rooted in simplicity, fasting, and mindfulness, their meals are mostly vegetarian, often vegan, and centered on legumes, grains, vegetables, and wholesome olive oil. Each dish is prepared slowly, with care and intention, turning the act of eating into a form of meditation. By honoring the seasons, local produce, and the rhythm of prayer, the monks’ culinary traditions offer a timeless lesson: nourishment for the body can also be nourishment for the soul.
Monks share communal meals together at Mt AthosLentil soup is a common meal at Mt AthosMonk preparing a meal at Mt Athos
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For a deeper understanding of the monastic life and culinary traditions of Mount Athos, you might find this video insightful.
Discover James the Just, the vegetarian brother of Jesus. Explore his role in early Christianity, his compassionate lifestyle, and why his legacy still matters today.
James the Just – Vegetarian brother of Jesus
James the Just, the brother of Jesus, is one of the most fascinating yet overlooked figures in early Christianity. Revered as a saint, leader of the Jerusalem Church, and a man of extraordinary holiness, James is remembered not only for his devotion but also for his lifestyle choices. Ancient sources suggest that James lived as a vegetarian, following a path of compassion, discipline, and purity. His example offers us a window into the roots of Christian ethics, where spiritual devotion was inseparable from kindness toward all living beings.
Here are the fragments we have about James from history:
“James, the brother of the Lord, lived on seeds and plants and touched neither meat nor wine.” (Epistulae ad Faustum XXII, 3)
“James, the brother of the Lord was holy from his mother’s womb; and he drank no wine nor strong drink, nor did he eat flesh.” (Hegesippus, quoted in The Church History of Eusebius, book 2, chapter 23)
“James was a vegetarian.” (Robert Eisenman, James the Just, The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls)
The legacy of James the Just challenges us to reconsider how faith and compassion intertwine. His vegetarianism was not a mere personal choice, but a reflection of his deep spiritual commitment and his vision of a purer, more merciful way of living. By remembering James, we reconnect with a form of Christianity that valued nonviolence, ethical living, and harmony with creation. Perhaps, in rediscovering his example, we can also rediscover the heart of what it means to live justly in our own time.
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Discover the timeless wisdom of Al-Maʿarri, the 11th-century vegan poet and philosopher. His Islamic philosophy and ethical poetry condemned animal sacrifice and promoted compassion, making him a pioneering voice for vegetarianism and animal rights in history.
Vegan Poem – Al-Ma’arri
Al-Maʿarri was no ordinary poet — he was a fierce moral voice who dared to question everything his society held sacred. Living in 11th-century Syria, blind since childhood, he saw deeper than most into the heart of human hypocrisy. While others justified ritual slaughter and animal consumption as divine will, Al-Maʿarri thundered back with verses of compassion: why should we gorge on the flesh of beings who want to live as much as we do? Long before the word “vegan” existed, he called humanity to reject cruelty and embrace mercy — not only as a dietary choice, but as a higher spiritual path.
When it comes to Al-Maʿarri, he was far ahead of his time. He wasn’t just a critic of dogma, but also a moral visionary—an early advocate of vegetarianism, even veganism. His compassion toward animals and his refusal to participate in their suffering shows a kind of spiritual maturity that transcended his era. In that sense, he embodies the very sacredness of creation you’re talking about, by extending reverence to all life, not just human life.
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Manly P. Hall’s The Initiates of the Flame, first published in 1922 when he was just 21 years old, remains one of the most striking introductions to esoteric philosophy and Western mysticism. Though written in youthful prose, the book carries a depth that feels both timeless and prophetic, marking the early steps of a thinker who would go on to become one of the most influential mystics and philosophers of the 20th century.
At its core, The Initiates of the Flame is about the eternal flame of spiritual wisdom—how it has been kept alive through the mystery traditions of Egypt, Greece, Rome, and the Christian mysteries, and how it continues to burn within the human soul. Hall weaves together myth, symbolism, and comparative religion, showing how the fire of truth appears in different guises: the sacred fire of the altar, the torch of Prometheus, the Grail flame, and ultimately the divine spark within each seeker.
The Initiates of the Flame
What makes this book especially engaging is its accessibility. While Hall’s later works—like The Secret Teachings of All Ages—are encyclopedic in scope, The Initiates of the Flame reads more like a guidebook for the earnest spiritual seeker. The chapters are concise yet rich, exploring topics such as the symbolism of fire, the guardians of the flame, the role of the Christ principle, and the path of initiation.
Reading it today, more than a century later, the book still resonates. Its message is clear: the outer symbols and rituals are only reflections of the inner transformation every true initiate must undergo. The real initiation is the awakening of divine consciousness within ourselves.
The Initiates of the Flame – Manly P Hall
Why read it?
It’s a short, approachable introduction to esoteric philosophy.
It helps connect ancient mystery traditions to modern spiritual practice.
It inspires readers to see initiation not as a ceremony but as a living process of inner growth.
Final Thoughts The Initiates of the Flame is less a historical study than a call to remembrance. It invites us to rediscover the fire within and to recognize ourselves as keepers of the eternal flame of wisdom. Whether you’re new to esoteric teachings or a longtime student of Hall, this book offers a spark that can ignite deeper study and reflection.
🔥 Awaken the Flame Within 🔥
If you’ve ever felt drawn to the mysteries of ancient wisdom, initiation, and the spark of the divine within, The Initiates of the Flame by Manly P. Hall is a must-read. Written when Hall was just 21, this timeless classic reveals how the eternal flame of truth has been preserved through the mystery schools of Egypt, Greece, Rome, and beyond—and how you can rediscover it in your own life.
Don’t just read about spiritual wisdom—experience it. This book is short, powerful, and capable of igniting a lifetime of deeper study and inner transformation.
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Across cultures and centuries, humanity has told stories of playful, powerful figures who embody music, vitality, and the eternal spirit of youth. At first glance, Krishna, Hercules, Pan, Peter Pan, and Kokopelli seem to belong to very different worlds—Hindu temples, Greek myths, children’s literature, and Native American petroglyphs. Yet, when we look closer, a surprising thread connects them. Each one carries an archetype of the joyous trickster-musician, the youthful bringer of life and renewal, or the hero who bridges the human and the divine.
By placing these figures side by side, we can begin to see not only their differences but also the universal archetypes that flow through them. They remind us that music, play, and myth are more than entertainment—they are timeless gateways into the soul of humanity.
Mathura “Herakles” statue (2nd century CE) — a red-sandstone statue found at Mathura that shows a bearded, muscular figure grappling a lion. It’s usually described as a Hellenistic Heracles brought into Mathura’s sculptural repertoire, and some scholars have suggested local reinterpretations that link the figure to Indian hero-deities (Balarāma / Vāsudeva).
Krishna and Hercules
This is the most directly discussed link in scholarship:
Commonalities:
Both are demi-god figures with miraculous births.
Perform feats of incredible strength and heroism.
Both fight evil and uphold cosmic order.
They each have a playful or romantic side (Krishna with the gopis, Hercules with various lovers).
Some scholars (especially during the colonial period) suggested possible Indo-Greek cultural crossovers during the Hellenistic period (post-Alexander the Great).
Heracles → Vajrapāṇi in Gandhāra reliefs (2nd–3rd century CE) — in the Greco-Buddhist art of Gandhāra, a Heracles-type, muscular club-bearer figure becomes the Buddhist protector Vajrapāṇi. Several stone panels and friezes show a Heracles-style attendant beside the Buddha; these are often cited as direct visual evidence of Hellenistic influence in northwestern India. Coins and inscriptions linking Vāsudeva/Kṛṣṇa to Hellenistic contexts — Indo-Greek and Kushan-era coins and inscriptions (for example, Agathocles’ issues and later Kushan coinage) show syncretic use of imagery and names; some authors argue that early Greek visitors or settlers identified Indian deities (Vāsudeva / Kṛṣṇa or his circle) with Heracles/Hercules.
Arrian in his work Indica, quotes the earlier work of the samename by Megasthenes which claims that Herakles, son of Zeus had come to India and was honoured by the locals as an ‘indigenous’ Indian deity. This reference is understood to be to Vāsudeva.
But Heracles, whom tradition states to have arrived as far as India, was called by the Indians themselves ‘Indigenous.’ This Heracles was chiefly honoured by the Surasenians, an Indian tribe, among whom are two great cities, Methora and Cleisobora, and the navigable river Iobares flows through their territory.
— Para VIII, Arrian’s Indica
However Arrian himself does not consider the stories about Herakles credible, stating:
If anyone believes this, at least it must be some other Heracles, not he of Thebes, but either of Tyre or of Egypt, or some great king of the higher inhabited country near India.
— Para V, ibid
It has been proposed that Megasthenes misheard the words “Hari-Krishna” as “Herakles”. According to Upinder Singh, “Vāsudeva-Krishna was the Indian God bearing the closest resemblance to the Greek God Herakles”.
Vāsudeva on a coin of Agathocles of Bactria, circa 190–180 BCE. This is “the earliest unambiguous image” of the deity.
Krishna and Pan
Pan with grapes and a pipe, Rome, Italy, 2nd century CE, Roman copy of Greek original, marble, The Louvre Museum, Paris, Department of Greek, Etruscan, and Roman Antiquities
Now this is more symbolic and archetypal:
Pan is the Greek god of wild nature, shepherds, rustic music (pan flute), and a kind of untamed vitality. He has goat legs and is often associated with sensuality and the countryside.
Krishna, particularly in his youth, is also associated with:
Flute music (murali), which enchants animals and humans.
Shepherd life (he was a cowherd).
Playfulness and sensuality, especially in his dance with the gopis (rasa lila).
Overlap: Both Krishna and Pan express the divine in playful, musical, erotic, and pastoral forms. They’re god-figures who break conventional rules, embodying natural joy, ecstasy, and freedom.
Pan appears in various forms, from the classical goat-legged and horned man with bestial features to the Roman era portrayals where he is sometimes depicted as a youth with just a small pair of horns.
Krishna, Pan, and Peter Pan
The silent film version of Peter Pan was released 100 years ago today, on Dec. 29, 1924. A young Walt Disney watched this movie and was later inspired to create his own animated version
Peter Pan is a fascinating folkloric echo of these deeper archetypes:
Peter Pan is forever youthful, lives in a magical natural world (Neverland), plays the flute, leads a troupe (the Lost Boys), and is a trickster, free spirit.
His name “Pan” is not coincidental—J.M. Barrie deliberately drew from the archetype of the Greek god Pan.
Like Krishna, Peter Pan is youthful, musical, enchanting, and connected to eternal play and innocence.
Peter Pan is the fairies’ orchestra, Peter Pan in Kensington Gardens, J. M. Barrie, Illustrated by Arthur Rackham, London: Hodder and Stoughton, no date. The Israel Museum, Jerusalem, Youth Wing Illustration LibraryThe silent film version of Peter Pan was released 100 years ago today, on Dec. 29, 1924. A young Walt Disney watched this movie and was later inspired to create his own animated version
Kokopelli and the Web of Connections
Kokopelli is a Native American fertility deity, trickster, and traveling flute player.
Bringer of music, joy, and fertility, often shown with a humpback and dancing posture.
He is associated with spring, planting, sexuality, and renewal, much like Krishna’s role in the renewal of life and love in nature.
What ties them together? All of these figures—Krishna, Pan, Peter Pan, and Kokopelli—carry traits of:
Playful divinity
Musical enchantment
Connection to nature and renewal
Trickster or non-conforming energy
Sexual or romantic vitality
Youthfulness or eternal life
Kokopelli (pronounced “Cocoa-pell-e”) is a fertility god of some Native American cultures. The deity is also considered a prankster, healer, and storyteller. Kokopelli’s association with fertility includes both childbirth and agriculture. Certain tribes, such as the Zuni, believe that Kokopelli’s music chases away the winter and ushers in spring.
The Archetype at Play
You could say they’re all expressions of a “Joyous Trickster-Fertility Musician” archetype—a spirit who dances at the edge of the sacred and the sensual, the childlike and the divine. They show up across cultures to remind us of beauty, play, life force, and creative chaos.
When we step back, the parallels between Krishna, Hercules, Pan, Peter Pan, and Kokopelli reveal more than coincidence—they point to a shared human longing for freedom, joy, courage, and renewal. Each story carries the echoes of music, play, and transformation, reminding us that myth is not bound by culture or geography but flows like a river through the human imagination. Whether carved in stone, sung in scripture, or told in bedtime stories, these figures live on as mirrors of our own eternal child, our heroic heart, and our playful soul.
Krishna, the dark-hued god of the Yadavas, is the divine cowherd of Vrindavan, whose flute calls all beings to bliss. Born of the Yadu dynasty, he manifests as both playful child and supreme protector, weaving through forests and rivers with the charm of a lover, the wisdom of a sage, and the power of the eternal. His deeds—lifting Govardhan Hill, dancing upon the serpent Kaliya, and guiding the Pandavas in righteous war—reveal the eternal dharma and the union of joy and cosmic law. Beloved by the Gopis and revered by sages, Krishna is the living embodiment of divine play (lila), the eternal melody of creation, and the compassionate guide of souls toward liberation.
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Among the sacred 72 Names of God, the 36th triplet—Mem Nun Dalet (מנד)—carries a unique resonance of strength and liberation. In the modern Kabbalistic teachings of Yehuda Berg, this name is distilled into the quality of “Fearless”: a spiritual key for dissolving paralyzing anxiety and stepping forward with trust in divine protection. In the Western esoteric tradition of the Shem HaMephorash, the same triad of letters reveals the angel Menadel, whose influence spans September 18–23 under the zodiac sign of Virgo. Menadel is invoked as a guardian of vocation and liberty, guiding seekers toward meaningful work, shielding them from deceit, and opening pathways of release from oppression—whether external circumstances or inner limitations. Together, these streams of wisdom converge into a powerful meditation on courage, freedom, and the sacred purpose of our labor.
🔹 Yehuda Berg’s 72 Names of God (Kabbalah Center system)
Name: מ.נ.ד (Mem–Nun–Dalet) Number: 36th of the 72 Names Key Quality:Fearless
Associations in Berg’s system:
Phrase/Mantra: “Fearless” – the meditation is about removing fear, anxiety, and doubt, and trusting divine protection.
Function:
Helps cut through illusions of fear and insecurity.
Invokes courage to face obstacles.
Strengthens faith that all experiences are purposeful and guided by higher wisdom.
Practical use: Meditating on this triplet is said to dissolve “paralyzing fear” and help move forward with confidence.
Angel Name: Menadel (מנדאל) Number: 36th of the 72 Angels Zodiacal Rulership:Virgo, 25°–30° (Sept 18–23) Hebrew Letters: מ.נ.ד (same as above) Chorus: Powers (ruled by Archangel Camael/Kamael, in Geburah) Elemental association: Earth
Attributes:
Angel of work, vocation, and liberation.
Helps people keep or find employment, discover their true calling, or be released from slavery (internal or external).
Protects against slander, gossip, and negative influences in professional life.
Supports discipline, perseverance, and service through work.
Psalm verse associated:Psalm 26:8
“O Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth.”
Esoteric uses:
Invocation during Sept 18–23 or during the daily ruling times (12:00–12:20 pm local solar time) strengthens connection.
Petitioned for release from oppression, finding meaningful employment, and for protection from enemies or deceitful people.
🔹 Integrating Both Systems
Common Theme: Liberation from fear.
In Berg’s system: liberation from fear in the mind and spirit.
In Menadel’s angelic aspect: liberation from external bondage, oppression, or insecurity around one’s work/calling.
Meditation/Invocation suggestion:
Meditate on the Hebrew letters מ.נ.ד. visualized in white fire.
Recite Psalm 26:8 aloud.
Call upon Angel Menadel for courage, protection, and guidance in vocation.
Use the intention “I walk fearless, free, and faithful in my true purpose.”
Mem Nun Dalet
🔮 Invocation of Mem Nun Dalet / Angel Menadel
Face east or toward a light source. Breathe deeply, center yourself, and visualize the three Hebrew letters מ נ ד glowing in white fire before you.
Invocation:
Divine Source, Eternal and Infinite, I call upon the sacred Name Mem Nun Dalet, the Name of Fearlessness, the flame that dissolves all illusions of fear. May these letters shine within me, burning away doubt, anxiety, and limitation. Fill my heart with courage and trust, that I may walk in freedom, guided by Your wisdom.
I summon the holy Angel Menadel, Guardian of liberty and vocation, who protects the dignity of work and the truth of purpose. Menadel, stand beside me— release me from every chain of oppression, safeguard me from deception and slander, and open the gates of meaningful labor aligned with my soul.
As it is written: “O Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth” (Psalm 26:8). Let my life itself become Your dwelling place, where fear cannot reside and purpose flows freely.
By the light of Mem Nun Dalet, by the protection of Menadel, and by the mercy of the One Eternal, I step forward fearless, free, and faithful.
Pause in silence, feeling the light of the letters settle within you. End with gratitude.
Angel Menadel
Whether approached through the mystical lens of Yehuda Berg’s 72 Names or the angelic path of the Shem HaMephorash, Mem Nun Dalet / Menadel reminds us that fear is an illusion, and freedom is our divine inheritance. This name and angel call us to stand firm in faith, embrace our true vocation, and trust that each step forward is supported by heavenly guardianship. To work with this energy—through meditation on the letters, invocation of Menadel, or reciting the Psalm of his domain—is to align with a current of fearless liberation that guides us out of bondage and into purposeful living.
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The “Gospel according to the Hebrews” also known as the “Hebrew Gospel of Matthew” is an early Christian text known only through fragments cited by early church fathers. This gospel was said to be used by the Ebionites, the early Jewish Christian followers of Jesus and Jesus’ brother James. One notable fragment, preserved by Epiphanius, suggests a rejection of animal sacrifices:
“I have come to abolish the sacrifices, and if you do not cease from sacrificing, the wrath will not cease from you.”
This passage indicates a stance against the continuation of animal sacrifices, aligning with certain early Christian views that saw Jesus’ mission as fulfilling and thus superseding the old sacrificial system.
Additionally, the Epistle to the Hebrews in the New Testament addresses the insufficiency of animal sacrifices. Hebrews 10:8-9 states:
“First he said, ‘Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them’—though they were offered in accordance with the law. Then he said, ‘Here I am, I have come to do your will.’ He sets aside the first to establish the second.”
This passage reflects a theological perspective that Christ’s sacrifice rendered the old system of animal offerings obsolete.
The Gospel According to the Hebrews
Another version of the “Hebrew Gospel of Matthew” is a medieval Hebrew text preserved by Shem-Tov ben Isaac Ibn Shaprut. Otherwise what we have are fragments of a presumed earlier Hebrew or Aramaic version of the Gospel of Matthew cited by early Church Fathers. Here is a compilation of known fragments and references:
1. Jerome’s Fragments:
Jerome, who had access to a Hebrew version of Matthew, provided several quotes:
The Lord’s Prayer: Instead of “Give us this day our daily bread,” it says, “Give us today our bread for tomorrow.”
On Matthew 18:22: “If your brother sins against you in word, and makes satisfaction, accept him seven times a day.”
On Matthew 23:35: “My mother, the Holy Spirit, took me by one of my hairs and carried me to the great mountain Tabor.”
2. Epiphanius’ Fragments:
Epiphanius of Salamis cited passages from the Gospel of the Hebrews, including:
Baptism of Jesus: “The Spirit descended upon him in the form of a dove and said, ‘My son, in all the prophets I awaited you, that you might come and I might find rest in you. For you are my rest; you are my firstborn son who reigns forever.'”
Rejection of Sacrifice: “I have come to abolish the sacrifices, and if you do not cease from sacrificing, the wrath will not cease from you.”
3. Clement of Alexandria:
Clement provided mystical sayings attributed to Jesus:
“He who seeks will not rest until he finds; and he who has found will marvel; and he who has marveled will reign; and he who has reigned will rest.”
“Behold, my mother and my brothers, and whoever does the will of my Father, he is my brother and my sister and my mother.”
4. Origen’s Commentary:
Origen referred to a teaching about sin and repentance:
“If even the saints in this world say, ‘If we say we have no sin, we deceive ourselves’ (1 John 1:8), how much more does this apply to us!”
5. Eusebius’ References:
Eusebius of Caesarea mentioned passages related to Jesus’ post-resurrection appearance to James the Just:
“Bring a table and bread!” and Jesus broke bread with James.
Gospel of the Hebrews
6. Shem-Tov’s Hebrew Matthew:
Shem-Tov’s medieval Hebrew Gospel of Matthew contains various unique readings and differences from the canonical Greek text. For example:
Matthew 5:22: “And I say to you that anyone who provokes his companion to anger is subject to judgment.”
Matthew 6:11: The Lord’s Prayer rendered as “Give us today our bread for tomorrow.”
7. Additional Fragments:
Jesus’ Teaching on Love: “Never be joyful, except when you look upon your brother with love.” (Jerome)
The Holy Spirit as Mother: “Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me to the great mountain Tabor.” (Jerome)
Gnostic Christ
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Hans Jonas’s The Gnostic Religion is a classic work of scholarship that has shaped modern understanding of Gnosticism since its first publication in 1958. Drawing on a wide range of sources—including ancient texts from the Nag Hammadi library, early Christian polemics, and comparative philosophy—Jonas presents Gnosticism not only as a religious phenomenon of late antiquity but also as a profound existential response to the human condition.
Jonas approaches Gnosticism with both scholarly rigor and philosophical sensitivity. He situates it within the cultural and historical milieu of the Hellenistic world, showing its connections to early Christianity, Judaism, Greek philosophy, and even Persian dualism. At the same time, he interprets Gnostic thought as a timeless expression of alienation: the soul trapped in an indifferent or hostile cosmos, longing for liberation and return to its divine origin.
What makes Jonas’s work particularly compelling is his ability to balance historical detail with existential reflection. His training under Martin Heidegger is evident in the way he frames Gnostic myth as a “worldview” that resonates with modern existential questions of freedom, estrangement, and transcendence. While some of his interpretations are debated today—especially given the continuing discovery and translation of Gnostic texts—Jonas’s insights remain invaluable.
Hans Jonas
The book is not light reading; it is dense, meticulously argued, and requires patience from the reader. Yet for those willing to engage with it, The Gnostic Religion offers both a historical introduction and a philosophical meditation. It is equally useful for students of religion, seekers intrigued by Gnosticism, and readers curious about how ancient spiritual movements grappled with questions that remain relevant today.
Verdict: A foundational and enduring study of Gnosticism that combines erudition with existential depth. While newer research has expanded and sometimes revised our understanding, Hans Jonas’s The Gnostic Religion remains an essential text for anyone serious about exploring the mystical, mythic, and philosophical dimensions of Gnosticism.
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Al-Ghazali (1058–1111), a prominent Persian theologian, jurist, philosopher, and mystic in Islam, mentioned Jesus (known as ‘Isa in Islam) in his writings. Jesus is highly respected in Islam as a prophet and a model of piety and asceticism. While Al-Ghazali did not focus extensively on Jesus, here are some notable quotes and references:
On Jesus’ Asceticism: In Ihya’ Ulum al-Din (The Revival of the Religious Sciences), Al-Ghazali quotes Jesus: “The world is a bridge, so pass over it and do not inhabit it.” This quote reflects Jesus’ ascetic approach to life and the transient nature of worldly existence.
On Wealth and Worldliness: Al-Ghazali recounts a story of Jesus saying: “My salt is the herbs of the field, and my lamp at night is the moon. I have nothing, yet no one is richer than I.” This emphasizes contentment with little and finding richness in simplicity.
On the Tongue: Al-Ghazali attributed to Jesus the saying: “O disciples, do not speak much, lest your hearts become hardened. For a hard heart is far from God, but you do not know it.” This quote aligns with both Islamic and Christian teachings on the dangers of idle talk.
On the Company of the Righteous: Al-Ghazali mentions Jesus advising his disciples: “Sit with those whose sight reminds you of God, whose speech increases you in knowledge, and whose actions remind you of the Hereafter.”
On Forgiveness: Al-Ghazali also narrates: “When Jesus, peace be upon him, was asked, ‘Who taught you good manners?’ he replied, ‘No one. I saw the ignorance of the ignorant and avoided it.'” This illustrates the importance of learning through observation and avoiding bad behavior.
Al-Ghazali
Al-Ghazali emphasized asceticism, compassion, and spiritual purity, often using Jesus as an exemplar of these virtues. Some references that might suggest a more ascetic and compassionate lifestyle include:
Jesus’ Simplicity and Minimalism: In Ihya’ Ulum al-Din (The Revival of the Religious Sciences), Al-Ghazali quoted Jesus: “My salt is the herbs of the field, and my lamp at night is the moon. I have nothing, yet no one is richer than I.” While this quote highlights simplicity, it also hints at a plant-based diet, as it mentions herbs rather than meat. However, this is more an implication of asceticism than a clear advocacy for vegetarianism.
On Gentleness and Mercy: Al-Ghazali often highlighted Jesus’ compassion, which could indirectly support nonviolence toward animals. He quoted Jesus as saying: “Blessed is he who sees with his heart but whose heart is not distracted by what his eyes see.” While not about diet, this points to a mindful and compassionate approach to life, which some might extend to treatment of animals.
Critique of Excess and Sacrifice: Al-Ghazali criticized excess in religious rituals especially if not accompanied by true piety. He wrote about the futility of sacrifice without spiritual sincerity: “God does not need your meat or your blood, but He needs your piety.” This echoes Quranic sentiments (22:37) and might align with a more symbolic or internalized understanding of sacrifice rather than a literal one.
Emphasis on Spiritual Sacrifice: Al-Ghazali suggested that true sacrifice involves the ego and desires, not just physical offerings: “The sacrifice of the soul is greater than the sacrifice of animals.” This could be interpreted as a move away from physical sacrifice towards an internal, spiritual purification.
Al-Ghazali
Al-Ghazali often cited Jesus (known as ‘Isa in Islam) in his works, particularly in Ihya’ Ulum al-Din (The Revival of the Religious Sciences) and other writings. While there isn’t a definitive, exhaustive list of all the sayings of Jesus recorded by Al-Ghazali, here are many of the known sayings and teachings attributed to Jesus in his works:
1. On the World and Asceticism
“The world is a bridge, so pass over it and do not inhabit it.”
“My salt is the herbs of the field, and my lamp at night is the moon. I have nothing, yet no one is richer than I.”
“Woe to the lover of the world! How will he die and leave it? Woe to the neglectful one who is distracted by it! How it deceives and betrays!”
“The world is but a passing moment, so make it a moment of obedience.”
2. On Speech and the Heart
“O disciples, do not speak much, lest your hearts become hardened. For a hard heart is far from God, but you do not know it.”
3. On Companionship
“Sit with those whose sight reminds you of God, whose speech increases you in knowledge, and whose actions remind you of the Hereafter.”
4. On Humility and Learning
“When Jesus, peace be upon him, was asked, ‘Who taught you good manners?’ he replied, ‘No one. I saw the ignorance of the ignorant and avoided it.'”
5. On Piety and Worship
“Blessed is he who sees with his heart but whose heart is not distracted by what his eyes see.”
“Do not look at the faults of others as if you are a lord; look at your own faults as if you are a slave.”
6. On Charity and Generosity
“O Children of Israel! Do not be generous except from what is pure. Do not place a stone upon a stone and do not build from what you do not eat.”
7. On Wealth and Simplicity
“Do not gather what you do not eat, and do not build what you do not live in.”
8. On the Spiritual Journey
“You will not reach what you love except through patience with what you hate.”
9. On Love and Forgiveness
“Love your enemy and forgive those who wrong you.”
10. On Avoiding Excess and Desires
“O disciples! The love of this world and the love of the Hereafter cannot be combined in the heart of a believer, just as fire and water cannot be combined in a single vessel.”
11. On The Afterlife
“This world is like a serpent: smooth to the touch but poisonous within. So avoid it, for it is as such.”
12. On Fasting and Spirituality
“Fasting is a treasure, and the fasting person is in the protection of God.”
These sayings highlight Jesus’ asceticism, spiritual wisdom, and emphasis on inner purity and humility.
Al-Ghazali
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~Sakshi Zion 🪬
Yeshua (Isa) the Vegetarian Nazorean Christ
Life Coach, Entrepreneur, Social Media Expert, Musician, Yoga Teacher, World Traveler
