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
𓋹 𓋹 𓋹
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Luke 5:36-39 presents Jesus’ parable of the new and old cloth and wineskins:
“No one tears a piece from a new garment and puts it on an old garment. Otherwise, he will both tear the new, and the piece from the new will not match the old. And no one puts new wine into old wineskins. Otherwise, the new wine will burst the skins, it will be spilled, and the skins will be ruined. But new wine must be put into fresh wineskins. And no one after drinking old wine wants the new, for he says, ‘The old is better.’”
This passage has been interpreted in various ways throughout Christian history by scholars, mystics, early church fathers (patristics), and Gnostics.
New Wineskins?
1. Patristic (Early Church Fathers) Interpretation
The early church fathers generally saw this as a metaphor for the transition from the Old Covenant (Law of Moses) to the New Covenant (Christ’s teachings).
Irenaeus of Lyons (2nd century) saw the new wine as the gospel of Christ, which could not fit within the rigid structures of the Jewish Law. He emphasized that Jesus was bringing something transformative, which required a new framework (faith in Christ rather than legalistic observance).
Augustine of Hippo (4th-5th century) interpreted the parable as showing the incompatibility of grace with the old ways of legalism. He believed Jesus was teaching that the new life of the gospel cannot be confined within the structures of the Old Law.
Cyril of Alexandria (5th century) emphasized the necessity of spiritual renewal—just as new wineskins are flexible, the human heart must be made new through faith in Christ to receive the Holy Spirit.
Contemporary biblical scholars tend to see this passage in light of its historical and literary context:
The new wine represents the radical message of Jesus—his kingdom teachings, which could not be contained within the rigid system of Jewish legalism.
The old wineskins symbolize the established religious structures, which were unable to contain the dynamic power of Christ’s message.
The statement about old wine being better (unique to Luke) could indicate that some people resist change and prefer tradition over transformation.
Some scholars also view this as Jesus subtly warning his followers that embracing the kingdom of God requires a complete transformation, not just an adjustment of old religious habits.
3. Mystical (Mystics and Esoteric Interpretations)
Christian mystics often see this passage as referring to the inner transformation necessary for spiritual awakening:
Meister Eckhart (13th-14th century) might interpret this as the need for an emptying of the ego (old wineskins) to receive divine illumination (new wine).
St. John of the Cross (16th century) would likely connect this to the “dark night of the soul,” where old attachments must be shed to make way for deeper union with God.
Many mystics see this as an invitation to inner renewal, suggesting that spiritual growth requires surrendering old ways of thinking to fully embrace the divine presence.
4. Gnostic Interpretation
Gnostic Christians, who emphasized hidden knowledge (gnosis) and inner transformation, might read this passage allegorically:
The new wine represents higher spiritual knowledge, which cannot be contained within the “old wineskins” of literalist religious structures.
The old garment and wineskins symbolize the material world and rigid doctrines, which cannot hold the fullness of divine revelation.
Some Gnostic texts suggest that Jesus came to liberate people from the constraints of religious law, leading them into a direct, mystical experience of God.
Conclusion
Across these perspectives, there is a common theme: Jesus is introducing something radically new that cannot be contained within the old ways. Whether viewed through the lens of covenant theology, mystical transformation, or esoteric wisdom, Luke 5:36-39 speaks to the necessity of inner and outer renewal in response to divine truth.
Christ in Kashmir by Aziz Kashmiri presents one of the most provocative theories in comparative religion: that Jesus Christ not only spent part of his “lost years” in India but also survived the crucifixion and lived out the remainder of his life in Kashmir. First published in 1968, the book remains a cornerstone text for those interested in exploring alternative narratives about the life of Jesus outside the canonical Gospels.
Kashmiri, a Kashmiri journalist, builds his argument around local oral traditions, regional folklore, and historical sources that point to Jesus—known as Yuz Asaf—being buried at the Rozabal shrine in Srinagar. He also explores linguistic links, Buddhist and Hindu scriptural parallels, and testimonies from travelers and mystics who connected Jesus with the East. The book suggests that Jesus’ universal message of love and compassion resonates strongly with Indian spiritual traditions, hinting at cross-cultural influences during his lifetime.
The book’s strength lies in its interweaving of history, faith, and cultural memory. Kashmiri writes with conviction, offering readers a compelling alternative lens through which to view the figure of Christ. For spiritually open readers, the narrative can feel revelatory, broadening the understanding of Jesus as a world teacher whose wisdom transcends boundaries of East and West.
In the end, Christ in Kashmir is less about providing final answers and more about expanding the imagination regarding Jesus’ life and mission. Aziz Kashmiri’s work challenges readers to question traditional narratives, engage in interfaith dialogue, and consider the possibility that Christ’s presence and influence extended far beyond the borders of Palestine.
Recommended for: seekers of interfaith wisdom, readers of alternative Christian history, and anyone curious about the mysterious “lost years” of Jesus.
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Paramahansa Yogananda, Srila Prabhupada, and Jesus (as described in The Aquarian Gospel) all emphasize the inner realization of God over external forms of worship while acknowledging that sacred images or icons can serve as helpful spiritual aids when understood correctly.
Paramahansa Yogananda
Yogananda often spoke about the dangers of mechanical ritualism and idol worship when it becomes a superficial attachment rather than a means of inner communion with God. He taught that true worship is based on direct experience of the Divine through meditation. However, he also acknowledged that sacred images or murtis can be spiritually potent if they are used as focal points for devotion and inspiration, rather than mistaken as the ultimate reality. He emphasized that God is omnipresent and can manifest through any form when the devotee’s heart is pure. The Autobiography of a Yogi describes instances where images and murtis have become spiritually charged due to the devotion of saints.
Srila Prabhupada (Founder of ISKCON)
Prabhupada distinguished between idol worship (worship of inert objects as God) and Deity worship (worship of God manifesting through a form to accept devotion). He explained that a murti (Deity) in the temple is not an idol but an authorized representation of God when properly installed and worshiped according to scripture. He frequently cited Bhagavad Gita 9.34: “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”
Prabhupada warned against materialistic rituals done without understanding but encouraged sincere devotional worship (bhakti) using Deity forms. He taught that Krishna, being omnipresent, can appear in a form out of compassion to accept the love of devotees.
Jesus (According to The Aquarian Gospel)
In The Aquarian Gospel of Jesus the Christ, Jesus speaks against ignorant and external worship divorced from inner spiritual realization. He criticizes some people for clinging to rigid rituals while neglecting the living Spirit of God in others, particularly criticizing the caste system of higher castes worshiping the stone murti’s while treating the lower caste people like slaves and less than human. However, he does not reject sacred symbols or the use of material forms in worship outright. Instead, he emphasizes that the Divine is found within all people and that the true temple of God is the human heart.
For instance, in Chapter 40 of The Aquarian Gospel, Jesus teaches that: “God is Spirit and is everywhere; we worship God in spirit and in truth.”
This aligns with the idea that while sacred images or objects can be tools for devotion, they must not replace the direct realization of God’s omnipresence.
Synthesis of These Views
All three perspectives agree that:
Worship should not be ignorant or externalized but lead to direct realization of God’s presence.
Idol worship, in the sense of blindly revering material forms without spiritual understanding, is discouraged.
Sacred icons, murtis, or Deities can serve as conduits for divine presence when approached with the right understanding.
The highest form of worship is recognizing God’s presence within all beings and within oneself.
Thus, rejecting all sacred images as “idols” is an extreme view, just as blindly worshiping objects without spiritual insight is. The key is the consciousness behind the worship—whether it deepens the realization of God’s omnipresence or limits it to a single form.
Radha Krishna Murti
𓋹 𓋹 𓋹
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The Questions of Mary (also called the Questions of Mary to Jesus) is a lost or highly fragmented early Christian or Gnostic text, of which only a few references survive. Some scholars believe it was an esoteric or Gnostic dialogue between Mary Magdalene and Jesus, likely containing secret teachings—possibly of a mystical or even sexual nature.
What We Know About the “Questions of Mary”
The text does not survive in full, and what we know comes mainly from Epiphanius of Salamis, a 4th-century Church Father who condemned it in his anti-heresy work Panarion (26:8).
He claimed the text belonged to a Gnostic sect called the Phibionites (or Borborites), whom he accused of sexual libertinism and ritual practices involving semen and menstrual blood.
According to Epiphanius, the text described Jesus revealing secret teachings to Mary Magdalene, possibly in an esoteric or intimate context.
Jesus Christ & Mary Magdalene
Did the “Questions of Mary” Contain Sexual or Tantric Elements?
Epiphanius states that this text described Jesus taking Mary up a mountain and revealing secret knowledge through a physical act. He claims (possibly as an exaggeration or polemic) that this involved Jesus causing Mary to swallow his semen as a sacramental act.
However, there are a few key issues with this account:
We only have Epiphanius’ word for it—and he was hostile toward Gnostic groups, often exaggerating or misrepresenting their beliefs.
No surviving fragments confirm this directly, so it’s unclear whether this was an authentic Gnostic teaching or a misinterpretation.
Many scholars believe Epiphanius was projecting his polemical accusations about the Borborites onto this text.
Possible Esoteric Meanings
If the Questions of Mary did include sexual symbolism, it might have been:
A metaphor for the transmission of divine knowledge (similar to some Tantric traditions).
A misunderstood esoteric ritual that was later demonized by orthodox critics.
A later sectarian addition not representative of mainstream Gnostic thought.
What we know for sure is :
The Questions of Mary is largely lost, and the claim that it contained a sexual act with Jesus comes only from Epiphanius, a hostile source.
Some scholars believe it could have contained esoteric sexual symbolism, but this is speculative.
If true, it may reflect Gnostic or Tantric-like ideas about sacred sexuality rather than a literal event.
Epiphanius’ Account of the Questions of Mary
The main (and only) known source mentioning the Questions of Mary comes from Epiphanius of Salamis, a 4th-century Christian bishop and heresiologist, in his work Panarion (26:8). He describes the text as belonging to the Borborites (Phibionites), a Gnostic sect accused of practicing ritualistic sexual rites.
In his account, Epiphanius states that:
The Borborites used “a Gospel called the Questions of Mary,” which contained secret teachings from Jesus to Mary.
The text allegedly described Jesus taking Mary Magdalene up a mountain and revealing deep mystical knowledge to her.
In this account, Jesus produces his seed, which Mary consumes, supposedly as part of a sacred ritual.
Key Questions About This Account
1. Is This a Genuine Gnostic Teaching or a Misrepresentation?
We only have Epiphanius’ version of the story, and he was writing against Gnostics.
He frequently accused heretical groups of sexual libertinism—but these accusations were often exaggerated or fabricated.
Many scholars believe his claims were meant to demonize the Borborites, rather than accurately report their beliefs.
2. Were There Gnostic or Esoteric Ideas of Sacred Sexuality?
While most Gnostic groups promoted asceticism (rejecting physical desire), some sects (such as the Borborites and the Carpocratians) allegedly practiced ritualistic sexual acts.
Some esoteric traditions viewed semen as a sacred life-force or divine essence, similar to Tantric ideas of sexual energy transformation.
If this was part of a real Gnostic ritual, it could have been:
A symbolic act representing the transmission of divine knowledge.
A misinterpreted or later distortion of mystical teachings.
3. Are There Parallels in Other Gnostic Texts?
While there is no surviving direct parallel to this account, some Gnostic texts emphasize intimate, mystical bonds between Jesus and Mary Magdalene:
The Gospel of Philip describes Jesus kissing Mary and teaching her secret wisdom.
The Pistis Sophia gives Mary Magdalene a privileged role in receiving hidden knowledge.
Some Hermetic and later occult traditions incorporate sexual mysticism in ways that could resemble esoteric interpretations of this lost text.
What Can We Conclude?
The Questions of Mary is a lost and highly obscure text, known only through the writings of its enemies.
Epiphanius’ account cannot be taken at face value, as he was a polemical writer with an agenda.
If the Borborites did have a sexual mysticism component, it might have been symbolic rather than literal.
This could be a real esoteric tradition, similar to Tantric sexual alchemy, or it could be a smear campaign by orthodox Christianity.
Yeshua & Maria Magdalena
Sacred Sexuality in Gnosticism, Esotericism, and Tantra
Many esoteric traditions have viewed sexual fluids—especially semen—as spiritually powerful, often associating them with divine energy, enlightenment, and transformation. Below, let’s explore:
Gnostic and Early Christian Esoteric Views on Sexuality
Western Esoteric and Alchemical Traditions
Tantric and Eastern Mystical Practices
Sacred Semen Rituals in Occult and Magical Traditions
1. Gnostic and Early Christian Esoteric Views on Sexuality
A. The Borborites and the Questions of Mary
As discussed, the Borborites (Phibionites) allegedly engaged in sexual rituals where semen and menstrual blood were consumed.
In Epiphanius’ account (Panarion 26:8), Jesus produces semen and has Mary Magdalene consume it as part of a mystical teaching.
While this may be propaganda, it suggests that some Gnostic sects may have believed in semen as a transmitter of divine energy or gnosis.
B. The Gospel of Philip: Sexual Union as a Path to Gnosis
The Gospel of Philip (Nag Hammadi) suggests that Jesus and Mary Magdalene were spiritually bonded and that the bridal chamber ritual was the highest form of initiation.
It states:”The mystery of the bridal chamber is the perfect redemption… if anyone receives this mystery, they are no longer Christian, but Christ.”
Some scholars suggest that sexual intercourse (or its spiritual counterpart) was a sacrament in certain Gnostic sects.
C. The Carpocratians and Sacred Sexuality
The Carpocratians (a 2nd-century Gnostic sect) believed in transcending earthly laws through sexual freedom.
They may have practiced ritual sex as a means to escape karma and return to the divine.
They viewed semen as a form of divine creative energy, but there is no direct mention of its consumption.
2. Western Esoteric and Alchemical Traditions
A. Alchemy and the “Elixir of Life”
Some Western alchemists believed that semen contained the Philosopher’s Stone in a biological form.
They described a “divine fluid” or “red tincture” that could transform the soul when properly processed.
Some later alchemical sex magic (such as in Rosicrucianism) emphasized semen retention or absorption for mystical insight.
B. The O.T.O. and Thelema (Aleister Crowley)
The Ordo Templi Orientis (O.T.O.), under Aleister Crowley, taught that semen was the true Eucharist in certain high-level rituals.
In The Book of Lies, Crowley describes a ritual in which the initiate drinks consecrated sexual fluids to absorb divine power.
Crowley believed semen contained the vital life force and spiritual energy necessary for enlightenment.
C. Kabbalistic Sexual Mysticism
Some Kabbalistic texts describe semen as containing the “divine spark” (Nitzotzot Ha-Kodesh).
The Zohar (a foundational Kabbalistic text) suggests that sexual energy can be channeled for spiritual ascension.
In some mystical Jewish traditions, semen is considered the physical manifestation of divine creative power.
3. Tantric and Eastern Mystical Practices
A. Tantra: The Role of Semen in Spiritual Transformation
Tantric practices from India and Tibet describe semen as a carrier of divine energy (Bindu or Amrita).
Left-hand Tantra sometimes involves ritualistic sexual practices, where bodily fluids are seen as sacred offerings.
In some Tantric schools, consuming semen is believed to:
Grant spiritual enlightenment.
Preserve vital life force (Ojas).
Transform lower energies into divine consciousness.
B. Vajrayana Buddhist Sexual Alchemy
In Tibetan Vajrayana Buddhism, there are esoteric practices involving sexual fluids as sacred substances.
The Kalachakra Tantra describes sexual union as a method of achieving Buddhahood.
Some Tibetan Tantric rituals (such as those practiced by the Nyingma school) describe semen as “the white bodhicitta”, which, when properly utilized, awakens higher consciousness.
4. Sacred Semen Rituals in Occult and Magical Traditions
A. Egyptian and Greek Mysticism
In some ancient Egyptian temple rites, sexual fluids were thought to be divine substances used to invoke deities.
The Greek Orphic Mysteries associated semen with the divine fire of Prometheus, passed on to initiates.
B. Esoteric Christianity and the “Blood and Water” Symbolism
Some mystical Christian groups reinterpreted the Eucharist in sexual-alchemical terms, seeing it as a transformation of sexual fluids into divine essence.
Certain medieval Christian mystics linked the “blood and water” from Christ’s side to esoteric sexual symbolism.
C. Modern Esoteric Sex Magic (Chaos Magic, Luciferianism, etc.)
Many modern occult groups (e.g., The Temple of Set, Chaos Magic practitioners, and Luciferian sects) incorporate sexual fluids into magical workings.
Some rituals involve the consumption of sexual fluids as a sacrament, echoing older traditions.
Conclusion: Is the “Questions of Mary” Part of a Larger Tradition?
While we can’t confirm whether the Questions of Mary genuinely included a ritual involving semen, it does fit within a broader pattern of esoteric traditions that view sexual fluids as spiritually potent.
The Borborites’ alleged practices mirror Tantric and Western sex magic traditions, where semen is seen as an elixir of enlightenment.
The idea of consuming sexual fluids for spiritual power appears in Alchemy, Tantra, Thelema, and some Gnostic interpretations.
Jesus & his wife & children
Did Jesus Teach Sexual Gnosis?
If the Questions of Mary was a real Gnostic text (rather than just an attack by Epiphanius), it may have contained symbolic sexual teachings, similar to Tantra.
While mainstream Christianity rejected sexual mysticism, esoteric traditions across cultures have long viewed sexual fluids as sacred substances.
Whether Jesus himself taught this is unknown, but later esoteric groups certainly embraced the idea of sacred sexuality.
Sacred Sex Rituals :
There are specific rituals and practices from various esoteric traditions where sexual fluids—especially semen—were considered holy, powerful, and transformative. Let’s cover:
Gnostic and Early Christian Esoteric Practices
Tantric and Eastern Mystical Rituals
Western Esoteric and Alchemical Traditions
Occult and Modern Sex Magic Practices
1. Gnostic and Early Christian Esoteric Practices
A. Borborite (Phibionite) Eucharist Ritual
Epiphanius (Panarion 26:8) claims that the Borborites mixed semen and menstrual blood into a Eucharist-like sacrament.
They allegedly consumed these fluids as a way to absorb divine energy and transcend the material world.
If true, this practice parallels later alchemical and Tantric ideas where bodily fluids are seen as spiritually potent.
However, because Epiphanius was an enemy of the Gnostics, it’s unclear whether this was a real ritual or anti-Gnostic propaganda.
B. The Bridal Chamber and Sacred Union in Gnostic Christianity
In the Gospel of Philip, the Bridal Chamber is described as the highest mystery, leading to full divine enlightenment (gnosis).
Some scholars believe this refers to a secret sexual rite, where divine knowledge is transmitted through sexual union.
The passage states:”The mystery of the Bridal Chamber is not for the flesh, but for the soul… It is the fulfillment, not a marriage of defilement, but of purity.”
Some later esoteric Christian groups reinterpreted the Eucharist in sexual-alchemical terms, where semen became a symbol of divine essence.
2. Tantric and Eastern Mystical Rituals
A. Left-Hand Tantra (Vama Marga) – Consumption of Semen as Amrita
Tantric rituals in Hinduism and Buddhism sometimes involve the consumption of sexual fluids as sacred substances.
Semen (Bindu or Amrita) is believed to contain spiritual essence, and when properly consumed, it can:
Enhance spiritual power and enlightenment.
Transform sexual energy into divine consciousness.
Strengthen psychic abilities and longevity.
Some Tantric rites involve the priestess drinking the semen of the initiate or guru as an act of spiritual transmission.
In certain sects of Kali worship, sexual fluids are offered to the goddess as a form of divine communion.
B. Vajrayana Buddhist “White Bodhicitta” Rituals
In Tibetan Buddhist Tantra, semen is called “White Bodhicitta”, meaning “awakened mind essence”.
Some advanced Tantric rituals involve the practitioner or consort consuming semen to absorb spiritual power.
In the Kalachakra Tantra, semen is described as a transformative elixir that helps awaken higher consciousness.
These practices are highly secretive and often misunderstood by outsiders.
3. Western Esoteric and Alchemical Traditions
A. Alchemical “Red Tincture” and the Elixir of Life
In Western alchemy, semen was sometimes described as a sacred elixir, akin to the Philosopher’s Stone.
Some alchemists believed that by consuming a purified version of semen, one could achieve enlightenment and immortality.
This practice was associated with the transmutation of base matter (the body) into gold (spiritual perfection).
B. Thelema and Aleister Crowley’s “Cake of Light” Ritual
Aleister Crowley, founder of Thelema, taught that semen was the true Eucharist in certain high-level rituals.
In Liber Agape, he describes a Eucharist-like rite where semen was mixed with honey and consecrated before being consumed.
This ritual was meant to:
Channel the divine power of the Solar Logos (Christ/Horus).
Enhance the magician’s ability to manifest reality.
Serve as a sacramental bond between initiates and the divine.
Crowley linked this to ancient mystery religions, particularly Dionysian and Egyptian rites.
C. Kabbalistic Sexual Mysticism (Zohar and Sefer Yetzirah)
Some Kabbalistic texts suggest that semen is a manifestation of divine creative power.
Certain sects practiced “Shemhamphorasch” rituals, where sacred fluids were used to invoke angelic or divine forces.
In some mystical Jewish traditions, semen was seen as containing the “divine spark” of creation.
4. Occult and Modern Sex Magic Practices
A. Ordo Templi Orientis (O.T.O.) Sex Magick
The O.T.O. (Ordo Templi Orientis), an esoteric order associated with Crowley, practices sex magic rituals where semen is consumed for spiritual empowerment.
The XI° (11th degree) initiation involves advanced sex magic techniques, including:
Oral consumption of semen as a way to absorb divine energy.
Using sexual fluids as a sacramental substance to charge magical workings.
Connecting semen with the Holy Grail as a vessel of divine power.
B. Luciferian and Chaos Magic Practices
Some modern occult groups (e.g., Luciferian sects, Left-Hand Path practitioners, and Chaos Magicians) incorporate semen into magical workings.
These practices include:
Consecrating magical sigils with semen to enhance their power.
Using sexual fluids as offerings in summoning rituals.
Semen consumption as a symbolic act of absorbing divine power.
Is There a Connection Between These Traditions?
There seems to be a common esoteric idea across multiple cultures and time periods that:
Semen contains divine energy and is a sacred substance.
Consuming semen can be a spiritual act of enlightenment, transformation, or power absorption.
Sexual rites can serve as a direct path to divine union or gnosis.
Whether in Gnostic Christianity, Tantra, Alchemy, Kabbalah, or modern occultism, the sacralization of sexual fluids has persisted in mystical traditions worldwide.
The Questions of Mary (also called The Great Questions of Mary) survives only in hostile quotations, mainly from Epiphanius of Salamis in his Panarion (late 4th century). He cites it as a “heretical” Gnostic gospel in which Jesus allegedly reveals secret mysteries to Mary. One of the most controversial claims Epiphanius preserves is that it describes a ritual where Jesus performs a sexual act with Mary Magdalene on a mountain, and has her consume his semen. According to Epiphanius, this was used to justify sacred sexual rites among certain Gnostic groups such as the Borborites/Phibionites.
The preserved fragment reads (Panarion 8:2):
8:2 For in the so-called ‘Greater Questions of Mary’—there are also ‘Lesser’ ones forged by them—they claim that he reveals it to her after taking her aside on the mountain, praying, producing a woman from his side, beginning to have sex with her, and then partaking of his emission, if you please, to show that ‘Thus we must do, that we may live.’
This shocking description was almost certainly written down by critics to portray the sects as scandalous. Still, some scholars suggest it reflects a real esoteric teaching where semen was regarded as a sacred elixir of life—a notion echoed in other Gnostic, Tantric, and alchemical traditions, where sexual fluids are treated as carriers of divine power or gnosis.
The Questions of Mary, preserved only in Epiphanius’ hostile report, describes Jesus taking Mary up a mountain, producing semen, and having her consume it, saying, “Thus must we do, that we may live” (Panarion 26.8). While likely polemical distortion, it may echo a genuine Gnostic “Bridal Chamber” mystery, where sexual union and the sharing of vital fluids symbolized divine gnosis, the reunion of spirit and matter, and the soul’s ascent to eternal life.
Read the full text from Epiphanius
Epiphanius writes the following about the Gnostics, and this is our only source for the contents (Panarion, 26.8.1 – 26.9.5)
8:1 And they too have lots of books. They publish certain ‘Questions of Mary’; but others offer many books about the Ialdabaoth we spoke of, and in the name of Seth. They call others ‘Apocalypses of Adam’ and have ventured to compose other Gospels in the names of the disciples, and are not ashamed to say that our Saviour and Lord himself, Jesus Christ, revealed this obscenity.
8:2 For in the so-called ‘Greater Questions of Mary’—there are also ‘Lesser’ ones forged by them—they claim that he reveals it to her after taking her aside on the mountain, praying, producing a woman from his side, beginning to have sex with her, and then partaking of his emission, if you please, to show that ‘Thus we must do, that we may live.’
8:3 And when Mary was alarmed and fell to the ground, he raised her up and said to her, ‘O thou of little faith, wherefore didst thou doubt?’
8:4 And they say that this is the meaning of the saying in the Gospel, ‘If I have told you earthly things and ye believe not, how shall ye believe the heavenly things?’ and so of, ‘When ye see the Son of Man ascending up where he was before’—in other words, when you see the emission being partaken of where it came from.
8:5 And when Christ said, ‘Except ye eat my flesh and drink my blood,’ and the disciples were disturbed and replied, ‘Who can hear this?’40 they say his saying was about the dirt.
8:6 And this is why they were disturbed and fell away; they were not entirely stable yet, they say.
8:7 And when David says, ‘He shall be like a tree planted by the outgoings of water that will bring forth its fruit in due season,’41 they say he is speaking of the man’s dirt. ‘By the outgoing of water,’ and, ‘that will bring forth his fruit,’ means the emission at climax. And ‘Its leaf shall not fall off’ means, ‘We do not allow it to fall to the ground, but eat it ourselves.’
9:1 And so as not to do more harm than good by making their proof texts public, I am going to omit most of them—otherwise I would cite all their wicked sayings and go through them here.
9:2 When it says that Rahab put a scarlet thread in her window, this was not scarlet thread, they tell us, but the female organs. And the scarlet thread means the menstrual blood, and ‘Drink water from your cisterns’ refers to the same.
9:3 They say that the flesh must perish and cannot be raised, and this belongs to the archon.
9:4 But the power in the menses and organs is soul, they say, ‘which we gather and eat. And whatever we eat—meat, vegetables, bread or anything else—we are doing creatures a favour by gathering the soul from them all and taking it to the heavens with us.’ Hence they eat meat of all kinds and say that this is ‘to show mercy to our race.’
9:5 And they claim that the same soul has been implanted in animals, insects, fish, snakes, men—and in vegetation, trees, and the fruits of the soil.
Jesus & Mary Magdalene
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The Hymn of the Pearl (also called the Hymn of the Soul) is a Gnostic allegory found within the Acts of Thomas, a 3rd-century text. It tells the story of a prince (symbolizing the soul) who is sent from his heavenly home to retrieve a pearl guarded by a serpent, but he falls into forgetfulness and becomes trapped in a foreign land. Eventually, a letter from his divine homeland awakens him, and he reclaims the pearl before returning to his true home.
Gnostic Interpretations of the Serpent and the Pearl
Different Gnostic groups, including the Manichaeans, interpreted these symbols through their dualistic worldview, where spirit (Light) is trapped in the material world (Darkness) and must be liberated through knowledge (gnosis).
1. The Pearl – The Divine Spark (Light)
The pearl represents the soul’s divine essence—the spark of Light trapped in the material world.
It is hidden in a foreign land (symbolizing the fallen world), and retrieving it signifies spiritual awakening and redemption.
This parallels the Manichaean belief that divine Light is scattered and imprisoned in matter, and the purpose of spiritual life is to recollect and return it to the Kingdom of Light.
The Prophet Mani
2. The Serpent – The Ruler of the Material World
Gnostics and Manichaeans often interpreted the serpent in the story as an Archon—a demonic ruler of the material realm, possibly linked to the Demiurge (the false god who created the physical world).
The serpent is the guardian of the material world, preventing souls from reclaiming their divine inheritance.
It symbolizes ignorance, illusion, and the forces that keep souls asleep in material existence.
The prince must overcome the serpent, much like Gnostics believe the soul must overcome the deception of the material world to return to its divine origin.
3. The Forgetfulness – The Fall of the Soul
In the story, the prince forgets his mission upon arriving in the foreign land, symbolizing how the soul forgets its divine origin when trapped in the body.
This mirrors the Manichaean and Gnostic belief that souls, when incarnated, are veiled in ignorance and need to be awakened by divine revelation.
4. The Letter from Home – Divine Knowledge (Gnosis)
The letter that awakens the prince represents gnosis, the hidden knowledge sent from the divine realm to help the soul remember its true nature.
This is similar to how the Manichaean Jesus (Jesus the Luminous) and other savior figures bring divine wisdom to awaken souls from their sleep of ignorance.
Hymn of the Pearl
Manichaean Perspective on the Hymn of the Pearl
The Manichaeans deeply resonated with this story because it reflected their core theology:
The Pearl = The trapped Light in humanity.
The Serpent = The Prince of Darkness or the rulers of the material world.
The Foreign Land = The material world, which is a prison for divine souls.
The Letter from Home = The teachings of Mani, who brings the Light of Knowledge to awaken souls.
For both Gnostic groups and the Manichaeans, the Hymn of the Pearl was an allegory for the soul’s fall into matter, forgetfulness, and eventual redemption through knowledge. The serpent represented the forces that keep the soul trapped, while the pearl symbolized the lost divine Light that must be reclaimed. Ultimately, the hymn is a story of salvation, where the awakened soul returns home to the realm of Light.
Hymn of the Pearl – Hymn of the Robe of Glory
How did the Manichaeans interpret the serpent in the garden of Eden?
The Manichaean interpretation of the serpent in the Garden of Eden was radically different from the traditional Christian and Jewish views. Instead of seeing the serpent as an agent of evil or Satan, the Manichaeans often viewed it as a bringer of knowledge—a role similar to what is found in some Gnostic traditions.
1. The Serpent as a Messenger of Light (Positive View)
In many Manichaean texts, the serpent was linked to the Living Spirit or a divine agent that helped humanity recognize their true, spiritual nature. This aligns with their dualistic worldview, where matter (darkness) is a prison for the divine Light, and knowledge (gnosis) is the key to liberation.
The Tree of Knowledge was not seen as a source of sin, but rather as a gift of wisdom that helped Adam and Eve become aware of their divine Light trapped in matter.
The serpent, rather than being an enemy, was an enlightener, awakening Adam and Eve to their true, spiritual origins.
Eating from the tree symbolized gaining knowledge of their imprisonment in the material world, helping them begin their path toward salvation.
This interpretation is similar to some Gnostic traditions, where the serpent is a liberator rather than a deceiver.
2. The Serpent as a Trickster (Negative View)
Some Manichaean texts, however, also include a negative interpretation of the serpent—linking it to the Prince of Darkness or the Archons (rulers of the material world).
In this version, the serpent seduces Adam and Eve into deeper entrapment within the material world by awakening carnal desires and binding them further to the physical realm.
This view aligns with their belief that the material world is inherently evil, and sexual reproduction (which leads to more souls being trapped in bodies) was a tool of darkness.
3. The Dual Nature of the Serpent
Some interpretations suggest a dual role for the serpent—both as a revealer of wisdom and as a force of deception. This reflects the broader Manichaean worldview, where forces of Light and Darkness are constantly interwoven in the material world.
For the Manichaeans, the serpent in Eden was not simply a villain. Depending on the context, it was either:
A bringer of divine wisdom, helping humanity awaken to their spiritual nature, or
A deceiver, trapping souls further in material existence through desire and reproduction.
This dual interpretation highlights the complexity of Manichaean theology, where even seemingly “evil” figures could sometimes serve a higher, hidden purpose.
Prophet Mani
The Serpent and Kundalini?
Some esoteric and later Gnostic-influenced traditions, particularly those with connections to Hermeticism, Tantra, and Christian Mysticism, have interpreted the serpent in the Hymn of the Pearl (and in Gnostic thought more broadly) in a way that aligns with kundalini energy—a force that can be both destructive and enlightening, depending on its movement through the spiritual centers (chakras).
Gnostic and Esoteric Interpretations of the Serpent as Kundalini
While classical Gnostic texts do not explicitly mention kundalini, the idea of the serpent as both an obstacle and a source of enlightenment appears in several mystical traditions. This aligns with the dual nature of the serpent—it can either bind the soul in material existence or liberate it into divine gnosis.
1. The Serpent as the Lower Nature (Material Entrapment)
In some Gnostic and mystical traditions, the serpent at the base of the tree (or guarding the pearl) symbolizes the lower, animalistic nature of humanity.
This is the base energy, tied to desires, survival instincts, and ignorance (archonic control in Gnostic terms).
If a person remains in the lower chakras (root, sacral, solar plexus), they remain trapped in illusion, bound by passions, fear, and material existence.
The serpent “hiding the pearl” could symbolize kundalini energy that remains coiled at the base of the spine, keeping one spiritually asleep.
2. The Serpent as the Illuminating Force (Divine Awakening)
In advanced esoteric Gnostic and Hermetic interpretations, when the serpent energy (kundalini) is raised upward, it becomes a force of enlightenment and divine wisdom.
As kundalini ascends through the chakras, it purifies the soul, leading to gnosis (direct knowledge of God or the divine self).
In this sense, the serpent that once guarded the pearl becomes the guide toward retrieving it.
When raised to the crown chakra (sahasrara), the serpent transforms into a serpent of light—much like how some Gnostic traditions interpret the serpent in Eden as a revealer of wisdom, rather than a deceiver.
Parallel Gnostic Concepts
The Tree of Knowledge vs. the Tree of Life – Some Gnostics believed the Tree of Knowledge was not evil but actually a tool for awakening, just like kundalini energy.
The Basilideans and Naassenes (early Gnostic sects) revered the serpent as a divine force, linking it to wisdom and the Logos.
The Ophites (Serpent-Worshippers) saw the serpent as Sophia’s wisdom, guiding the soul toward divine knowledge.
Valentinian Gnostics viewed spiritual transformation as a three-stage process (Hylic, Psychic, and Pneumatic), similar to kundalini rising through the chakras.
Conclusion: The Serpent’s Dual Role in Gnosis and Kundalini Awakening
In this interpretation, the serpent starts as a barrier (ignorance, materialism) but transforms into a teacher (wisdom, enlightenment) once kundalini is raised. If a person remains in the lower chakras, they are stuck in passions and illusion (the serpent of deception). But if they raise their consciousness, the serpent becomes the force of illumination, unlocking the pearl of great price—the divine spark within.
This aligns with both Gnostic and esoteric Hindu views, where the serpent (kundalini) can either bind or liberate the soul.
The Serpent and Tree of Gnosis
Gnostic verses about the serpent from the Gnostic Gospels
“…the serpent was wiser than all the animals that were in Paradise, and he persuaded Eve… ‘On the day when you eat from the tree in the middle of Paradise the eyes of your mind will be opened.’”
From The Testimony of Truth
(This Gnostic work reinterprets the Eden narrative, casting the serpent not as an antagonist, but as a liberator of humanity)
“Be wise as serpents and innocent as doves.” (Saying 39)
From The Gospel of Thomas
(This saying encourages discernment and cunning (serpentine wisdom), balanced with purity (dove-like innocence), illustrating the nuanced spiritual approach characteristic of Gnostic thought.)
The Hymn of the Pearl of Judas ThomasThe Hymn of the Pearl modern retelling
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The concept of the Five Trees of Paradise appears in the Gospel of Thomas (saying 19) and is also found in various Gnostic, Jewish, and early Christian mystical traditions. While the Manichaeans did not explicitly comment on the Gospel of Thomas, they had their own interpretations of celestial structures, spiritual realms, and divine elements that align with the idea of the Five Trees.
Prophet Mani
Possible Manichaean Interpretations of the Five Trees
Manichaean cosmology centers around the struggle between Light and Darkness, with divine elements descending into the material world to redeem the trapped Light. Their version of paradise—often called the Kingdom of Light—had sacred components that could correspond to the Five Trees:
The Five Light Elements – In Manichaean doctrine, the Father of Greatness (the supreme deity) emanated five divine elements or limbs of Light, which were used in the battle against Darkness:
Light
Air
Fire
Water
Wind (or Ether) These five elements structured the higher realms and might be linked to the “trees” as sustaining forces of paradise.
The Five Shekhinas (Glories of the Father) – In some Manichaean texts, the Father of Greatness manifests through five divine beings, or Shekhinas, who aid in the salvation of Light. These could symbolize the Five Trees as aspects of divine wisdom and power.
The Five Worlds of Light – Manichaeans also described five heavenly realms that constitute the Kingdom of Light, each ruled by a divine figure. These realms could be understood as the Five Trees, representing different aspects of divine knowledge and salvation.
The Five Virtues of Liberation – Some scholars suggest the Five Trees could correspond to spiritual virtues necessary for escaping material bondage, such as:
Truth
Wisdom
Love
Faith
Purity
Since Manichaean teachings were deeply influenced by Gnosticism, they likely viewed the Five Trees of Paradise as divine forces related to enlightenment, the liberation of Light, and the return of the soul to its celestial home.
Mani (Manichaean)
The Manichaeans had a cosmological and spiritual concept involving five trees, which were associated with divine wisdom and salvation. In Manichaean texts, these trees are linked to the Five Limbs of the Father of Greatness, representing aspects of divine presence that help redeem the trapped Light in the material world.
The Five Trees in Manichaean Cosmology
These five trees symbolize divine attributes or cosmic principles within the Kingdom of Light:
The Tree of Life – Representing the divine essence of vitality and immortality, ensuring that the Light is never extinguished.
The Tree of Knowledge (Reason or Understanding) – Symbolizing divine wisdom, intellect, and enlightenment, guiding souls toward truth.
The Tree of Thought – Reflecting the contemplative and meditative aspect of divine knowledge, allowing for inner realization.
The Tree of Wisdom – Often associated with the teachings of the Living Spirit, helping souls discern truth from illusion.
The Tree of Strength (or Power) – Representing divine authority and the ability to overcome Darkness, sustaining the spiritual world.
Manichaean Sacred Art
Connection to Gnostic and Biblical Traditions
Manichaean teachings often reinterpreted existing religious symbols. The Tree of Knowledge in the Garden of Eden was sometimes seen as a positive symbol of divine wisdom (contrary to orthodox Christian readings). Likewise, these five trees could parallel the Five Trees of Paradise mentioned in the Gospel of Thomas (saying 19), which Jesus describes as eternal and unshakable.
Purpose in Manichaean Thought
These trees were more than just symbols—they represented divine forces actively working to liberate the Light trapped in matter. By aligning oneself with these aspects (wisdom, reason, strength, etc.), a person could achieve gnosis and eventual salvation.
The Tree of Reason (or Tree of Knowledge) was one of the five, and it played a central role in the Manichaean path to enlightenment.
Mani & Manichaean initiates The Prophet Mani
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Betty J. Eadie’s Embraced by the Light is more than just an account of a near-death experience—it’s a deeply personal spiritual testimony that has resonated with millions since its first publication in 1992. Written with sincerity and gentle conviction, Eadie’s memoir recounts her journey after undergoing surgery at age 31, when she clinically died and experienced what she describes as an encounter with the afterlife.
The book opens with a straightforward recounting of her life before the experience—her childhood, family, and personal struggles—setting a grounded and relatable foundation. Eadie then describes her death, the sensation of leaving her body, and the overwhelming love she felt upon meeting what she identifies as Jesus Christ. Her narrative blends vivid imagery with an emotional openness, painting scenes of luminous landscapes, spiritual beings, and an unshakable sense of peace.
Author Betty J. Eadie
What stands out is not just the description of the afterlife, but the life lessons Eadie says she received: the importance of love, forgiveness, and living with purpose. She shares insights on why hardships occur, how souls grow, and the interconnectedness of humanity—messages that many readers have found comforting in times of grief or uncertainty.
What Happens When You Die? Betty J. Eadie
However, Embraced by the Light is not without controversy. Skeptics question the verifiability of her claims, and some theological circles challenge her descriptions as inconsistent with orthodox doctrine. Yet, Eadie never frames her story as an argument; it’s a personal witness account, intended to inspire rather than to persuade through evidence.
Stylistically, the prose is plainspoken and accessible, which serves the intimacy of her story but occasionally leans toward repetition. The book’s emotional impact, though, is undeniable—many have called it life-changing, while others have simply found it thought-provoking.
Verdict: Embraced by the Light is best read not as a theological treatise but as an intimate spiritual memoir. Whether one approaches it with faith, curiosity, or skepticism, its core message—that love is the ultimate truth—remains universal. For readers interested in near-death experiences, personal spirituality, or stories that explore life beyond the physical, Eadie’s account is a heartfelt and influential contribution to the genre.
Betty J. Eadie
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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:
“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.
“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.
“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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Journey of Awakening is more than a meditation manual—it’s a heartfelt invitation into the inner realms of consciousness, compassion, and self-realization, offered by one of the most influential spiritual teachers of the 20th century, Ram Dass.
Originally published in 1978, this book serves as both a practical guide and a spiritual companion for those seeking to deepen their meditation practice and spiritual journey. What sets this book apart is Ram Dass’s unique voice—gentle yet incisive, mystical yet grounded, humorous yet profound. His years of spiritual seeking, from psychology professor Richard Alpert to his transformation under Neem Karoli Baba in India, echo through every page.
Journey of Awakening by Ram Dass
The structure of the book flows naturally from foundational concepts to more esoteric realms. Dass explores various meditation paths—mantra, breath, visualization, mindfulness, devotional practices—without privileging one over the other. He honors the diversity of spiritual temperaments, recognizing that the journey is deeply personal and nonlinear. Each practice is presented with clarity, humility, and an understanding of the obstacles that modern seekers face.
One of the most compelling aspects of Journey of Awakening is its emphasis on meditation not merely as a technique but as a way of being. Ram Dass constantly reminds the reader that awakening is not about acquiring something new, but remembering what we already are—pure awareness, beyond ego and illusion. His insights on the “witness” state and the traps of spiritual materialism are especially poignant for Western audiences.
Throughout, the book is rich with quotes from mystics, sages, and scriptures of various traditions—Hinduism, Buddhism, Christianity, and Sufism—making it a tapestry of global spiritual wisdom. Yet Ram Dass weaves them together with his own deeply personal experiences, making the journey feel intimate and real.
This book doesn’t demand belief or dogma. Instead, it invites exploration, reflection, and surrender. Whether you’re a complete beginner or a long-time practitioner, Journey of Awakening offers a mirror for your own path and a reminder to approach the inner world with patience, love, and openness.
Verdict: A timeless and compassionate guide for anyone on the spiritual path. Journey of Awakening is not just a book you read—it’s a companion you return to again and again, each time discovering new depths. Profoundly human, beautifully written, and infused with quiet wisdom, it remains one of Ram Dass’s most accessible and enduring works.
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~Sakshi Zion 🕉️
Life Coach, Entrepreneur, Social Media Expert, Musician, Yoga Teacher, World Traveler
