Tag Archives: Nazoreans

Difference between the Nazoreans/Nazarenes and Nazirites/Nazarites

The terms “Nazarites” and “Nazoreans” can be confusing because they sound similar but refer to different concepts and groups.

  1. Nazarites:
    • Nazarites were individuals in ancient Israel who took a vow to dedicate themselves to God for a specific period of time. This vow is described in Numbers 6:1-21 in the Hebrew Bible. Nazarites abstained from consuming alcohol and cutting their hair during the period of their vow.
    • Notable biblical figures who were Nazarites include Samson and Samuel.
    • The Nazarite vow was a personal commitment and was not associated with a specific religious sect or community.
  2. Nazoreans (or Nazarenes):
    • The term “Nazarene” is used in the New Testament to describe Jesus of Nazareth (e.g., Matthew 2:23) and his followers.
    • The Nazoreans were a Jewish Christian sect that emerged in the early Christian church. They were followers of Jesus who maintained Jewish practices and beliefs.
    • James, the brother of Jesus, is sometimes associated with the Nazoreans, as they were centered in Jerusalem and were known for their strict adherence to Jewish law and rejection of the Pauline form of Christianity.
    • The Nazoreans are often identified with the Ebionites, although the relationship between the two groups is complex and subject to scholarly debate.

In summary, the Nazarites were individuals who took a specific religious vow in ancient Israel, while the Nazoreans were a Jewish Christian sect that emerged in the early Christian church, with James and Jesus being associated with this group. The Nazoreans maintained Jewish practices and beliefs while following the teachings of Jesus, whereas the Nazarites were not associated with a specific religious sect and were defined by their personal religious vow.

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Vegetarian Lifestyle of the Nazoreans

The vegetarian lifestyle of the Nazoreans has been a longstanding topic of debate among religious scholars. While the practice of not consuming animal products has been maintained for more than two thousand years, there is a general lack of consensus regarding its origin and development over time. This paper will explore the various theories that have been suggested by scholars regarding the vegetarian lifestyle of the Nazoreans. Additionally, the most current peer-reviewed studies on the topic are analyzed in order to bring attention to both the complexities and benefits associated with the practice.

The first and most prominent theory regarding the origin of Nazorean vegetarianism dates back to ancient Judaism. This line of argument claims that Moses and the ancient Israelites, who were vegan by choice, inspired the Nazoreans and their choice to abstain from animal products. Other historical accounts suggest that the vegetarian lifestyle of the Nazoreans was adopted from the Essenes, a Jewish sect known for their asceticism and dietary restrictions. While these theories are all viable options for consideration, more recent scholarship has focused on the ritual practices of the Nazoreans as an indication of their adherence to the vegetarian lifestyle.

Peer-reviewed studies have provided substantive evidence indicating that the vegetarian lifestyle of the Nazoreans was related to a variety of rituals and ceremonies, including seasonal feasts and special occasions. For instance, one study found that during the Egyptian festivals of Pascha and Unleavened Bread, all animal products were abstained from and replaced with plant-based alternatives in celebration. During these times, the consumption of animal products was thought to be both a violation of the Nazoreans’ faith and an act of impurity. Scholars believe that this ritual abstinence provided an impetus for the development and maintenance of the Nazorean vegetarian lifestyle.

In addition to this ritualistic motivation, contemporary scholars have suggested that the provision of animal-free food was motivated by both ethical and health-related considerations. Existing evidence suggests that vegetarian diets positively benefit both emotions and physical health, and it is possible that the Nazoreans valued these dietary considerations. Furthermore, it has been argued that the features of the Nazorean diet, such as its inclusion of vegetables, legumes, and fruits, may have been seen as a means to promote harmony and balance within the community.

In conclusion, the vegetarian lifestyle of the Nazoreans is a complex phenomenon that has been the subject of numerous scholarly debates for more than two thousand years. While a variety of theories have been proposed regarding its origin, the most recently published peer-reviewed studies suggest that the practice has been influenced by a range of motivations, including ritualistic practices, diet considerations, and ethical considerations. As research on the topic continues, further insight into the relationship between the Nazorean vegetarian lifestyle and its social and cultural background may be revealed.

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Love’s Divine Whispers – Poem

In the hallowed realms of sacred lore,
A tale untold, a love to explore,
A secret whispered, hidden in time,
Of Jesus and Mary, a love divine.

Amidst the scriptures, veiled in creed,
Lies a bond, woven with heavenly seed,
Two souls entwined, beyond earthly sight,
A union forged in celestial light.

In ancient lands, where mystics roamed,
Their hearts aflame, no bounds they owned,
He, the Son of God, with love so pure,
She, the Magdalene, an essence sure.

With tender gaze and whispers sweet,
They met in secret, their souls to greet,
A love that soared beyond mortal spheres,
Transcending pain, all doubts and fears.

Through dusty paths and starlit nights,
They shared a love that burned so bright,
In fields of wisdom, they danced and laughed,
Unveiling truths, where shadows bathed.

In sacred chambers, where truths reside,
They embraced the mysteries deep inside,
Their spirits merged, a divine entwine,
A love sublime, a sacred design.

Through love’s embrace, they found the way,
To bridge the realms, where spirits sway,
Their union blessed, a divine communion,
A sacred bond, defying all limitation.

Yet, history’s veil, through ages spun,
Veiled their love, as if it were undone,
But whispers linger, in ancient scrolls,
Of love’s redemption, where truth unfolds.

For in the depths of every heart,
Their love still beats, a vital part,
A message hidden, for those who seek,
To find the love that makes us meek.

In sacred whispers, their love survives,
A beacon shining, where the soul thrives,
In the realm of spirit, they remain,
Guiding us toward love’s eternal reign.

So let us honor, this love untold,
A sacred union, a love so bold,
For in its essence, we all may find,
The union of spirit, in heart and mind.

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Nazorean Wisdom Unveiled

Once upon a time, in a quaint village nestled amidst rolling hills, there lived a community known as the Nazoreans. They were a group of individuals who were revered by the villagers for their profound wisdom and unwavering commitment to the pursuit of truth and knowledge.

The Nazoreans were believed to be the branches of a timeless perennial wisdom that had been passed down through the ages. They were the custodians of ancient teachings and were entrusted with the responsibility of preserving and disseminating this invaluable wisdom to future generations.

From an early age, the Nazorean children were initiated into a rigorous training regimen. They would gather in a sacred grove, surrounded by ancient trees, to learn from the wise elders who imparted their knowledge with great reverence and care. The children were taught the secrets of the universe, the interconnectedness of all things, and the importance of living in harmony with nature.

As they grew older, the Nazoreans embarked on individual quests to deepen their understanding of the perennial wisdom. They traveled far and wide, seeking out ancient texts, studying under enlightened masters, and engaging in contemplative practices to unlock the hidden truths of existence.

Each Nazorean developed their unique area of expertise. Some delved into the mysteries of the stars, mapping constellations and deciphering the celestial language. Others immersed themselves in the healing arts, exploring the delicate balance between the body, mind, and spirit. Some studied the ancient scriptures and religious texts, drawing out the underlying spiritual principles that transcended time and culture.

Despite their diverse paths, the Nazoreans remained connected through a common thread—their unwavering commitment to the pursuit of wisdom and the greater good of humanity. They would periodically gather in the village square, where the elders would share their newfound insights and engage in spirited discussions that challenged and expanded their understanding.

The village revered the Nazoreans as beacons of knowledge and enlightenment. They sought their counsel in times of trouble and celebrated their achievements as if they were the triumphs of the entire community. The Nazoreans, in turn, embraced their role with humility, recognizing that the wisdom they possessed was not for personal gain but for the betterment of all.

As time passed, the village thrived under the guidance of the Nazoreans. Their wisdom permeated every aspect of life, shaping the values, customs, and relationships of the community. The villagers grew in their understanding of themselves and the world around them, finding solace and inspiration in the timeless teachings of the Nazoreans.

Generations came and went, but the perennial wisdom of the Nazoreans continued to flow like an eternal river. The village became a sanctuary of knowledge, a place where seekers from far and wide would come to drink from the well of wisdom that the Nazoreans had nurtured.

And so, the story of the Nazoreans as the branches of the timeless perennial wisdom of the ages became etched in the annals of history. Their legacy lived on, a testament to the transformative power of knowledge, and a reminder that the pursuit of wisdom was a lifelong journey that transcended the boundaries of time and space.

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Jesus hung on a Tree?

The Gnostic and Talmudic legends regarding Christ being crucified on a tree are intriguing aspects of early Christian and Jewish traditions. These legends represent alternative interpretations and narratives surrounding the crucifixion of Jesus Christ, which deviate from the more widely known accounts found in the canonical Christian Gospels.

In Gnostic traditions, such as those represented by certain texts like the “Gospel of Peter” and the “Apocryphon of John,” there are references to Jesus being crucified on a tree rather than a traditional wooden cross. This depiction symbolizes the rejection of the material world and its suffering, as the Gnostics held a dualistic view that the physical realm was inherently flawed and corrupt. By portraying Jesus on a tree, they sought to emphasize the transcendent nature of his sacrifice and his separation from the earthly realm.

The Talmudic legends, found within Jewish literature, also mention the crucifixion of Jesus but provide differing accounts. In the “Talmud,” specifically in the “Talmudic Tractate Sanhedrin,” there are references to Jesus’ execution by means of stoning rather than crucifixion. According to these legends, Jesus was found guilty of sorcery and leading people astray, and as such, he was stoned to death.

The inclusion of alternative narratives surrounding the crucifixion in these traditions reflects the diverse interpretations and beliefs that existed in the early centuries after the life of Jesus. It is important to note that these legends do not carry the same authority as the canonical Gospels in Christian tradition, but they offer insights into the different perspectives and theological frameworks of various religious communities.

The legends of Christ being crucified on a tree in Gnostic traditions and the accounts of stoning in certain Talmudic legends illustrate the rich tapestry of religious thought and interpretation that emerged during the formative years of Christianity and Judaism. Exploring these alternative narratives can shed light on the diversity of early religious ideas and the complexity of historical understandings of Jesus’ crucifixion.

Within the Talmud, there are discussions and references to a figure named Yeshu, who is described as a sorcerer or a heretic.

The Talmudic accounts portray Yeshu as a controversial figure who engaged in practices that were seen as deviating from mainstream Jewish teachings. He is described as having disciples and performing miracles or magic, which some considered to be deceptive or heretical. Yeshu’s teachings are depicted as challenging traditional Jewish beliefs and causing division among the Jewish community.

It is worth emphasizing that the Talmudic accounts do not provide a comprehensive or detailed portrayal of Yeshu, and many details surrounding this figure remain ambiguous or debated among scholars.

The connection between Yeshu and Jesus arises from the similarities in the names and the timeframe in which they lived. Some theories propose that the Talmudic references to Yeshu could be distorted or veiled references to Jesus of Nazareth. These theories suggest that the Talmudic authors may have used an alternate name or modified certain details for various reasons, including potential conflicts with the Roman authorities or the growing divide between Judaism and early Christianity.

Babylonian Talmud states:

“On the eve of Passover, Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favor, let him come forward and plead on his behalf.’ But since nothing was brought forward in his favor, he was hanged on the eve of Passover.”

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The Zodiac of Edessa & India – Margam Kali

*** The Zodiac of Edessa and India ***
*** A Translation of ‘The Nazarene Way’ ***

The Zodiac:

Hamat Teverya zodiac on the Sea of Galilee

The Margam Kali is a circular dance practiced by the St Thomas Church of Malabar in India — the Nasrani Syrian Church of India, founded by St Judas Thomas Didymus of Edessa, the twin brother of King Jesus-Izas.

For this dance, an old-style oil lamp is placed in the center, and twelve dancers circle the lamp while singing the Song of St Thomas. The story is a retelling of the Acts of Thomas, about Jesus selling Thomas to King Gundaphorus of India, and how Thomas (who was a carpenter or architect) would design a great palace for the king. There is a slight discrepancy here because Gundaphorus was an Indo-Parthian king in the north, while Chola and Malabar are in the south.

The underlying meaning of this circular dance would seem to be inescapable — it is symbolic of the zodiac. The central lamp is the Sun, surrounded by twelve constellations that dance around the Sun during the 26,000 year Great Year

Remember that the primary symbol of the Nazarene Judaism of Jesus and James was the zodiac, as typified by the Hamat Teverya zodiac on the Sea of Galilee. This zodiac was owned by Jesus of Gamala-Sapphias (the biblical Jesus), and Josephus Flavius was sent by the Jerusalem priesthood to destroy it in about AD 66 (because it depicted heretical images of animals).

So we have a direct connection here, between the Edessa, Galilee, and Malabar. The Nazarene Church of King Jesus-Izas owned a zodiac on the shores of the Sea of Galilee, while the Malabar Nasrani Church in India, founded by St Thomas the brother of Jesus, perform a zodiac dance.

The Nazarene Way:

Interestingly, the circling dance is called margam meaning ‘The Way’, while the Nazarene Church of Jesus and James was also called ‘The Way’ (see: Acts 9:2, 22:4, 24:14). ‘The Way’ of Jesus and James was called a heresy in Acts of the Apostles – a belief or practice that went against the Judaic religion practiced by the Jerusalem priesthood – but nobody really knows how or why The Nazarene Way differed from orthodox Judaism.

However, this new connection to Malabar in India may give us a rare insight into the original meaning of this mysterious The Way, and what it actually referred to. If the twelve-man circling dance of the Malabar Church symbolised the zodiac, and was called The Way, then surely The Way refers to the ecliptic – the great cosmic circle in the heavens above that connects all the signs of the zodiac. The ecliptic is not simply The Way of the zodiac constellations, but also of the Sun, Moon, and all the wandering planets.

If so, this is further confirmation that the Nazarene Church of Jesus and James was Sabaean – that it was a cosmic cult led by astronomer-priests who studied the movement of the heavens. They depicted the great circle of the heavens on their zodiac and used it in their daily rituals. It was a circular mosaic ‘table’ surrounded by twelve disciple-knights of the Round Last Supper Table.

The Margam Kali zodiac-table is the primary symbol of both King Jesus and King Arthur. And both are linked to the Nazarene-Nazrani Church of Jesus, James and Thomas – the princes of Edessa.

Nasrani Christian explanation of the Margam Kali

The Nasrani Margam Kali Zodiac dance of India

Originally posted by : Ralph Ellis

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Mary Magdalene an Ethiopian Princess?

The legends of Mary Magdalene being an Ethiopian princess date back to the ancient times of the 1st & 2nd centuries. It is said that she was born in Egypt, either the daughter of a wealthy Jewish merchant or a princess of Ethiopia, and that she was raised near the temple of Isis in Alexandria. She was a revered princess, where it was believed she was trained in the art of healing and possessed magical powers.

When Mary Magdalene was about eighteen she received a message from God telling her to leave her home and travel to Galilee. There, she met Jesus and immediately recognized him as the Son of God. She began to follow him, and it is said that she was the first female to do so. After Jesus performed miracles and preached, Mary became his closest follower, traveling frequently with him teaching his message. She was eventually recognized as an apostle and it is said that Jesus openly acknowledged her.

The fame of Mary Magdalene as a follower of Jesus would continue even after his death. During the time of his crucifixion it was said that she had remained faithful to him, and after his burial, it is said that she had gone to his tomb. As such, Mary Magdalene has since become known as a symbol for faith, hope, and redemption.

Many folk tales and legends exist about Mary Magdalene’s origins. One such story tells of a faithful soldier from Ethiopia who pledged his life to serve the Lord. This soldier supposedly had a daughter named Mary, who was raised in a wealthy, royal home and was taught the ways of healing and magic. Some believe that this daughter was actually Mary Magdalene.

Regardless of the myths and legends, Mary Magdalene remains an enigmatic and inspiring figure from history, who is seen as a symbol of faith, love, and hope. Her Ethiopian roots and background continue to mystify and fascinate both religious and non-religious followers alike.

Mary Magdalene, she was the apple of His eye,
His love for her held strong and deep and never did wander by.

He held her close and whispered soft, to her soul He could relate, and through their love they would transcend the meager trials of fate.

For Him she was a loving wife, whom He treasured to the core, the love between the two was like two birds forever they would soar.

The Holy Spirit was the link that brought them ever closer, their faith in each other kept them tighter than a silver closure.

The Sacred Union of the two upon a dark night in the woods, will be remembered till the end of time and the way that Mary could.

As Mary wept with divine love, she would cling tightly to His side, and while love in the world abounds, their bond is forever tied. ????

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Who or What is The Elohim?

The Elohim are an extremely ancient pantheon of deities, with a mysterious and complex history. Though their exact origin is unknown, the earliest mentions of their name and worship appear around 3,000 B.C.E in Mesopotamian mythology, the precursor to the many religions that followed. They were first mentioned in the ancient Babylonian epic poem Enuma Elish, and were believed to be divine figures controlling the world, with the gods of the other ancient cultures interpreted by early historians as their children or servants.

The Elohim appear many times throughout Old Testament scripture, often used synonymously with the God of the Hebrews. This does not mean that the Elohim are the same as Yahweh, the God of the Israelites, but rather that the Elohim predate the faith and are at times confused with God. It is believed that the Hebrews adopted the Elohim for their own religion, as the Elohim embodied broad aspects of the godhead that fit with the idea of a singular, all-powerful deity.

While the Elohim are most commonly associated with Judaism, they are also found in many other religions, such as Kabbalah, Hermeticism, and Gnosticism. The Elohim were central to the teachings of many mystic movements, used as a tool by mystics to gain insight into the metaphysical. They were seen as transcendent, powerful, and all-encompassing, but their characteristics and purposes varied according to the tradition interpreting them. This was seen to emphasize the incredible power of the Elohim, and their ability to transcend the boundaries of any one religion.

In the modern world, the Elohim are often associated with occult and new age spirituality. They are seen to represent the divine in all its forms, with many linking them to the power of the supernatural and cosmological forces. Despite their ancient origin, the Elohim remain incredibly popular today as a source of spiritual guidance and inspiration.

In summary, the Elohim are an incredibly ancient pantheon of deities, whose origin and meaning continue to be heavily debated by historians and theologians. They are found in multiple ancient faiths, and are the source of mystical and spiritual power in many modern interpretations. Despite their mysterious past, the Elohim remain an important and powerful figures in the world of religious and spiritual studies.


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Who were the Naassenes? Early Christian Gnostics?

In the early centuries of Christianity, a diverse array of cults emerged that were considered to be heterodox in the eyes of the early church fathers. One of the most enigmatic of these cults was the Naassenes, a sect of early Gnostic Christians who believed in a complex amalgam of Jewish and Greek traditions. This paper will analyze the rituals, beliefs, and veneration of the snake associated with the Naassenes, and how these elements encapsulate their an unusual Gnostic worldview.

Naassenes veneration of the Serpent Cross

The Naassenes were based in the region of Phrygia, where the cult figure Alexander is thought to have been born and raised. Although little is known of their origins, they exhibit a hybrid of Jewish and Greco-Roman influences. This combination is reflected in their practice of incorporating certain rituals and associated symbols into their beliefs, including the veneration of the snake.

The practice of honoring the snake was incredibly important to the Naassenes, and they saw it as a way to contact the divine. They viewed the snake as a spiritual signpost of sorts, as they held it to be a representation of Adam’s wisdom. They believed that the snake represented the secret knowledge of the imago dei (the divine image) and heavenly perfection, and saw it as a conduit for the flow of the Holy Spirit. As such, veneration of the snake was seen as a way to honor the ultimate source of wisdom and knowledge, which was in turn a way to seek spiritual transformation and growth.

Aside from the veneration of the snake, the Naassenes also incorporated other symbolic practices into their ritual. One example was their ritual of water baptism, which was thought to be a symbol of purification and enlightenment. The Naassenes also included rituals associated with fasting, with their members fasting in preparation for meditation and contemplation, as well as spiritual renewal. Interestingly, the Naassenes honored a rather eclectic pantheon of deities, including figures from both the Old and the New Testaments, as well as several Greco-Roman figures, suggesting the inclusion of these gods into the cult’s beliefs.

The veneration of the snake associated with the Naassenes suggests the presence of a unique worldview within the cult. By venerating the snake, the Naassenes could draw on an animistic conception of the spiritual realm, even while also affirming monotheism. Furthermore, the inclusion of Christian and Greco-Roman elements in their rituals and beliefs shows that they were no strangers to syncretic religious practices. Thus, the veneration of the snake combined with the hybrid nature of their religious views indicates that the Naassenes were Gnostics rather than simply a group of Christians who happened to have unusual beliefs.

The Naassenes sect were known only through the writings of Hippolytus of Rome.

Abraxas Stone or Gem from The Gnostics and their remains by Charles W. King, 1887. The letters are “ΙΑΩ” or “Iao” and “ΣΕΜΕΣ ΕΙΛΑΜ”, “Eternal Sun”.

The Naassenes claimed to have been taught their doctrines by Mariamne, a disciple of James the Just. The retention of the Hebrew form shows that their beliefs may represent the earliest stages of Gnosticism. Hippolytus regards them as among the first to be called simply “Gnostics”, alleging that they alone have sounded the depths of knowledge.

Naassene Sermon :
The Naassenes had one or more books out of which Hippolytus of Rome largely quotes in the Philosophumena, which professed to contain heads of discourses communicated by James, the brother of Jesus, to Mariamne. They contained treatises of a mystical, philosophic, devotional, and exegetical character, rather than a cosmological exposition. A very interesting feature of the book seems to have been the specimens it gave of Ophite hymnology.

The writer (or writers) is possibly Greek. He does indeed use the Hebrew words Naas and Caulacau, but these words had already passed into the common Gnostic vocabulary so as to become known to many unacquainted with Hebrew. He shows a great knowledge of the religious mysteries of various nations. For instance, he dilates much on the Phrygian rites, and the whole section seems to be a commentary on a hymn to the Phrygian Attis.

Creation of Adam, Byzantine mosaic in Monreale

First Man

The Naassenes so far agreed with other Ophites that they gave to the first principle the names First Man and Son of Man, calling him in their hymns Adamas.

The First Man (Protanthropos, Adamas); the fundamental being before its differentiation into individuals (cf. Adam Kadmon).

The Son of Man; the same being after it has been individualized into existing things and thus sunk into matter.

Instead, however, of retaining the female principle of the Syrian Ophites, they represented their “Man” as androgynous; and hence one of their hymns runs “From thee, father, through thee, mother, the two immortal names.” They declared that “the beginning of Perfection is the gnosis of Man, but the gnosis of God is perfected Perfection.”

Although the myths of the earlier Ophite system are but lightly touched on, there is some trace of an acquaintance with them, as for example the myth that Adam was brought forth by the Earth spontaneously; he lay without breath, without motion, without stirring, like a statue; being made after the image of the First Man, through the agency of several Archons. In order for them to seize hold of the First Man, there was given unto Adam a soul, that through this soul the image of the First Man above might suffer and be chastened in bondage.

The Naassenes taught that their primary man was, like Geryon, threefold, containing in himself the three natures to noeron, to psychikon, to choikon; and so that in Jesus the three natures were combined, and through him speak to these different classes of men. From the living waters which he supplies each absorbs that for which his nature has attraction. From the same water the olive can draw its oil, and the vine its wine, and in like manner each other plant its special produce: chaff will be attracted by amber, iron only by the magnet, gold only by the prickle of the sea-hawk, so each according to his nature attracts and imbibes a different supply from the same source.

Three classes :
Thus there are three classes of men and three corresponding churches :

  • Material (the Bound)—the heathen chiefly captive under the dominion of matter.
  • Psychic (the Called)—ordinary Christians.
  • Spiritual (the Elect)—out of the many called, the few chosen members of the Naassene sect.


The Naassene work known to Hippolytus would seem to have been of what we may call a devotional character rather than a formal exposition of doctrine, and this perhaps is why it is difficult to draw from the accounts left us a thoroughly consistent scheme. Thus, as we proceed, we are led to think of the first principle of nature, not as a single threefold being, but as three distinct substances; on the one hand the pre-existent, otherwise spoken of as the Good being, on the other hand the “outpoured Chaos,” intermediate, between these one called Autogenes, and also the Logos. Chaos is naturally destitute of forms or qualities; neither does the preexistent being himself possess form, for though the cause of everything that comes into being, it is itself none of them, but only the seed from which they spring.

Adam and Eve with the Serpent, Michelangelo

The Logos is the mediator which draws forms from above and transfers them to the world below. Yet he seems to have a rival in this work; for we have reference made to a fourth being, whence or how brought into existence we are not told, a “fiery God,” Esaldaios, the father of the idikos kosmos. That is to say, it was this fiery being, the same who appeared to Moses in the burning bush, who gave forms to the choical or purely material parts of nature. It is he who supplies the fiery heat of generation by which these forms are still continued. In this work the Logos had no part, for “all things were made through him, and without him was made nothing.” The “nothing” that was made without him is the kosmos idikos.

On the other hand, it is the Logos, who is identified with the serpent, and this again with the principle of Water, who brings down the pneumatic and psychical elements, so that through him man became a living soul. But he has now to do a greater work, namely, to provide for the release of the higher elements now enslaved under the dominion of matter, and for their restoration to the good God.


The Mysteries of the ancient world, it is taught, pertained to generation. The Lesser Mysteries pertained to the carnal, and the Greater dealt with the spiritual. Within the seed—sperma—is the Mystery of the Logos, as it is the original cause of all things that exist.

For the restoration of the chosen seed an essential condition is the complete abandonment of sexual intercourse between men and women. The captive people must pass out of Egypt; Egypt is the body, the Red Sea the work of generation; to cross the Red Sea and pass into the wilderness is to arrive at a state where that work of generation has been forsaken. Thus they arrive at the Jordan.

The Cross and Sacred Serpent Christ

This is the Logos through whose streams rolling downward forms had descended from above, and generations of mortal men had taken place; but now Jesus, like his Old Testament namesake, rolls the stream upwards, and then takes place a generation not of men, but of gods, for to this name the new-born seed may lay claim (Psalms 82:6). But if they return to Egypt, that is to carnal intercourse, “they shall die like men.” For that which is born from below is fleshly and mortal, that which is born from above is spiritual and immortal. This is the divine bliss—hidden, and yet revealed—of that which was, is, and will be—the kingdom of heaven to be sought for within.

The specimens already given present but a faint idea of the author’s method of scripture exegesis. Hippolytus declares that the verses of Paul in Romans 1:27 contain the key to their whole system, which he alludes to with a great deal of innuendo:

“And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet.”

This “unseemly” being their Mystery of divine bliss, he states; “that heavenly, sublime, felicity, that absence of all form which is the real source of every form.” And baptism applied to none save the man who was introduced into this divine bliss, being washed with the Living Water, and “anointed with the Ineffable Chrism from the Horn, like David [was], not from the flask of clay, like Saul, who was fellow citizen with an evil daemon of fleshly desire.”

The Hermetic alchemists asserted that the Great Work was an opus contra naturam; Paul’s use of “against nature” (παρὰ φύσιν, Romans 1:26) may have been given a similar allegorical meaning by the Naassene exegete. It is certainly possible that the Naassenes viewed homosexuality as exemplifying their concept of androgyny. Carl Jung remarked, “such a disposition should not be adjudged negative in all circumstances, in so far as it preserves the archetype of the Original Man, which a one-sided sexual being has, up to a point, lost.” But as to evidence of any “unseemly” acts, Hippolytus writes that in every way, “they are not emasculated, and yet they act as though they were.”


The writer, it will be seen, makes free use of the New Testament. He seems to have used all the four Gospels, but that of which he makes most use is St. John’s. He quotes from Paul’s epistles to the Romans, Corinthians (both letters), Galatians, and Ephesians. There is a copious use also of the Old Testament; and besides we are told there is a use of the Gospel according to the Egyptians, and that of Thomas. But what most characterizes the document under consideration is the abundant use of pagan writings.

For the author’s method of exegesis enables him to find his system in Homer with as much ease as in the Bible. Great part of the extract given by Hippolytus is a commentary on a hymn to the Phrygian Attis, all the epithets applied to whom are shown when etymologically examined, to be aspects of the Logos. One of the first of the titles applied to Attis is papas—here we are taught to recognise him who brought to rest (epause) all the disorderly motion that prevailed before his appearing. To him all things cry paue, paue, ten asymphonian.

Serpent Grail

The serpent

Every temple, naos, shows by its title that it is intended for the honour of the serpent naas as “the Moist Essence,” of the universe, without which “naught at all of existing things, immortal or mortal, animate or inanimate, can hold together.” Furthermore, “all things are subject to Him, and He is Good, and has all things in Him … so that He distributes beauty and bloom to all that exist according to each one’s nature and peculiarity, as though permeating all.”

G.R.S. Mead has suggested that all of this is in reference to the Kundalini:

This is the cosmic Akāsha of the Upaniṣhads, and the Kuṇḍalinī, or serpentine force in man, which when following animal impulse is the force of generation, but when applied to spiritual things makes of a man a god. It is the Waters of Great Jordan flowing downwards (the generation of men) and upwards (the generation of gods); the Akāsha-gangā or Heavenly Ganges of the Purāṇas, the Heavenly Nile of mystic Egypt.


The Garden of Eden, in the Naassene system, is the brain, and Paradise the human head, with the four rivers having special significance:

  • Pishon, “that is it which compasseth the whole land of Havilah, where there is gold; And the gold of that land is good: there is bdellium and the onyx stone.”
    • Eyes (because of its dignity and colors that bear witness to what is said)
  • Gihon, “the same is it that compasseth the whole land of Ethiopia.”
    • Hearing (because of its being labyrinthine)
  • Tigris, “that which flows the opposite way to the Assyrians.”
    • Breathing (because “the current of it is very rapid; and it ‘flows the opposite way to the Assyrians,’ because after the breath is breathed out, on breathing in again, the breath that is drawn in from without, from the air, comes in more rapidly, and with greater force.”)
  • Euphrates
    • Mouth (because through prayer and food, a “man is rejoiced, and nourished and expressed.”)

In conclusion, the Naassenes were an early Christian Gnostic cult whose beliefs and practices encompassed a wide range of Jewish and Greco-Roman elements. Of particular importance to the cult was the veneration of the snake, which was seen as a representation of the connection to the divine and an access point to spiritual renewal and growth. This veneration is a clear sign of their complex and syncretic worldview, and shows that the Naassenes were true Gnostics, not just eccentric Christians.

Book by Mark H. Gaffney

Here are some documents and books to look into further in your quest :

  • A Naassene Fragment (quoted by Hippolytus as a summary of the entire Naassene system)
  • The Gospel of Philip (evidently distinct from the Gospel of Philip of the Nag Hammadi Library)
  • The Gospel of Thomas
  • The Greek Gospel of the Egyptians

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The Apocalypse of Adam

Discovered in 1945, The Apocalypse of Adam. ?
The Apocalypse of Adam, also known as the Revelation of Adam is Adam’s version of what happened in the garden of Eden. ?

Part of which Reads: “I went about with her in a glory which she had seen in the aeon from which we had come forth. She taught me a word of knowledge of the eternal God. And we resembled the great eternal angels, for we were higher than the god who had created us and the powers with him, whom we did not know.” ?

Omitted from the Bible because of what it reveals. Eve and the serpent are the hero’s of the story teaching Adam’s fruits of eternal knowledge. To “eat from” means to “take in and digest, or to fully understand.” Eve was sent to Adam from the eternal father that Jesus spoke of to remind Adam of who he really is, a light being imprisoned in the material world by a jealous creator god. This creator god made this imperfect material world that he fashioned afrer the eternal heavenly realm. Adam’s soul is what was needed to animate the flesh suit the creator god made as a prison for his soul, claiming he is a jealous God, demanding worship and unquestionable faith. ?

Jesus also tells this story in another book omitted from the Bible called the “Secret Book of John,” discovered in a cave in 1945.

Jesus quotes the creator god, and asked a question which reads;
“I am a jealous God and there is no God but me!” ?

[But by doing this he admitted to his demons that there is indeed another God.
For, if there were no other God, whom would he possibly be jealous of?] ?

Where The Bible starts from the creation of earth, what’s learned is this is actually a galatic story. Adam’s soul is known in this story as “the first knowledge that breathed within him,” aka his eternal spirit which was stolen from the heavenly realm. Eve was sent by the true eternal father located at the center of the galaxy. This is the father Jesus spoke of when he came to deliver the same message to humanity to help free us from the prison of the material realm. ?

This different interpretation than the story in the Bible will lead you to your true identity.
? Gnosis or Awakening