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  The Gospel of Philip

  The Gospel of Philip
Edition by Vladimir Antonov
Translated into English by
Anton Teplyy and Mikhail Nikolenko 2008
ISBN 978-1438217079


The Gospel of Philip
1. A Hebrew makes a Hebrew, and such a person
is called a proselyte. But a proselyte does not
make a proselyte.
Those Who came from the Truth are as They were
initially. And They beget other Men of Truth. The
latt er need only to be born (in It).
Proselyte is a person who recently accepted faith.
Those Who came from the Truth are Those Who came
from the Abode of God-the-Father. They can lead Their
disciples into this Abode, thus allowing them to be “born”
in It.
2. A slave can hope only to become free. A slave
cannot expect to inherit the estate of the master.
Yet a Son is not only a Son, but also a Co-owner
of His Father’s estate.
A Son of God-the-Father, coessential to Him, is a Coowner
of His property.
3. There are those who inherit the perishable.
They belong to the perishable, and thus they inherit
the perishable.
Those Who inherit the Imperishable are imperishable.
They become owners of both the Imperishable
and the perishable.
People of the perishable inherit (really) nothing.
Because what can a perishable man inherit?
If the one who leaves the body inherits the True
Life, it means that such One is not dead but will live.
The One Who has att ained the Father through eff orts on
self-development achieves the True Life aft er the death of the
body. He or She becomes a Co-owner with the Father both
of the Heavenly and of the earthly.
4. A pagan does not die because has not (really)
lived. So, there is no point in speaking about a pagan’s
But those who have accepted the Truth begin
to live, and there is a danger of dying for them because
they live.
To die in this context means to go astray from the Path
to the Father. This is a spiritual death.
5. Since the day of Christ’s incarnation, the prosperity
came, the cities revived, the death moved
6. When we were Hebrews, each of us had only
a mother. But since we became Christians, we have
both the Father and mother.
In the Judaic tradition, God was called Father. And Jesus
suggested to His followers that they call only God — Father,
not the earthly parent.
Philip says that the true followers of Christ have now
the True Father.
7. Those who sow in winter reap in summer.
The winter is the earthly, but the summer is another
eon. Let us sow on the Earth in winter so that
we may reap the harvest in summer!
Therefore, we should not pray to God for the winter,
because the winter is followed by the summer.
But the one who tries to reap in winter will not
really reap but only pluck out the sprouts.
In warm regions, people sow in winter, not in spring as
it is done in cold regions.
The Greek word eons denotes spatial dimensions; among
them are those called hell, paradise, the abode of the Creator.
In “winter”, i.e. while we are on the Earth, we have to
work in order that in “summer” we live in suffi ciency and
bliss of the highest eons.
8. The one who does not follow this — will not
reap the harvest. Moreover, such one will not only
be without the harvest, but will have no strength in
the Sabbath.
The one who does not work hard to make oneself bett er
during the entire incarnation will not receive good fruits
aft er it.
Philip symbolizes the period of time allocated for this
work with the images of “winter” and “workweek”; then
the time for rest comes — “summer”, “Sabbath-Saturday”
(Saturday is the Jewish day of rest).
9. Christ came to “ransom” some: to liberate, to
save. He “ransomed” strangers making them His
own. Aft erwards, He set apart His own — those whom
He ransomed by His will.
He laid down Himself (on the Path of sacrifi cial
service) when He Himself willed it — not only when
He revealed Himself to people, but from the very day
of the Creation of the World, He laid down Himself.
He was incarnated, and aft erwards He — when
He willed — withdrew Himself. He was in the hands
of robbers and was taken captive. He liberated Himself
and saved also those who were regarded as good
and bad in this world.
10. Light and darkness, life and death, right and
left — are brothers of one another; they are inseparable
(in earthly people). Because of this, among them
— the good are not good, the bad are not bad, and
their life is not life, and their death is not death.
So, one should begin with separating all these
in oneself.
Those who have detached themselves from the
earthly become whole, eternal.
The one who has entered on the spiritual Path has to
separate in oneself the true, eternal, valuable for life in the
highest eons — from the false, which belongs only to this
world. Then one has to cultivate in oneself the fi rst and get
rid of the second.
Those Who have accomplished this become eternal in
the Divine eons.
11. The importance att ached to earthly things is
a great delusion, for they divert our thoughts from
the One Who is eternal to that which is transient.
And in this case, the one who hears about God does
not perceive (behind this word) the Eternal, but
thinks about the transient. In the same way, behind
the words the Father, the Son, the Holy Spirit, the Life,
the Light, the Resurrection, and the Church — people
do not perceive the Eternal, but think about the tran8
sient, unless they have already cognized the Eternal
(through personal spiritual experience). These words
are only misleading to earthly people.
If they were in the (Divine) eons, they would not
use these words among earthly concerns and things,
because these notions are related to the (Divine) eons.
In the same way, in Russia many people use the exclamation
“Lord!” as a swear word in situations when other
similar people use obscene language.
And God-the-Father, Who is the Universal Ocean of the
Primordial Consciousness, is pictured on Orthodox icons as
an old man sitt ing on a cloud.
Hardly one of the “pastors”, not to mention the “fl ock”,
can answer the question “Who is the Holy Spirit?”.
Most “believers”, as well as atheists, understand the
word life only as life in a body, mourning those who left
their bodies, pitying them…
12. One name is not uttered among the earthly
— the name which the Father grants to a Son. It
is above all. This name is the Father. The Son would
not have gott en this name if He had not become the
Those who bear this name know this, but They
do not speak about this. But those who do not bear
this name do not know Them.
Names in this world are invented because it is
not possible to cognize the Truth without them.
The Truth is one, but It is presented as Many.
This is for our sake: to lead us to the cognition of the
One through love for Many.
People who have not cognized the Father personally are
not capable of seeing, recognizing a Son. And if a Son tries
to speak to them about His coessentiality to the Father, such
people only become angry with Him.
13. The earthly rulers wanted to deceive people,
since they understood that people have the same
origin with the really worthy. They took good names
and gave these names to bad things in order to deceive
people and bind them to the bad in this way.
And now these earthly rulers suggest to people that
they keep away from the “bad” and cling to the
“good”. These earthly rulers strive to make formerly
free men slaves forever.
14. There are powers which give (power) to people,
not wishing to save them. They do this (in order
to subjugate them).
People, wishing to be saved, made sacrifi ces. But
a reasonable one (understands clearly that) sacrifi ces
are not necessary and animals should not be off ered
to deities. In fact, those who off ered animals as a
sacrifi ce were themselves like animals (by the level
of their development)…
When a sacrifi ce was made (animals were off ered
to deities). Though animals were off ered alive, they
But the one who off ers oneself dead to God —
(verily) will live.
Here, the last paragraph needs to be commented.
The fact is that man is not a body. Man is a consciousness,
a soul. So, it is wrong to say that man is dead if the
body has died. It is the body that died, but the man did not.
One can also consider death of man (as a soul, i.e. spiritual
death) in the sense implied by the words of Jesus: “Follow
Me, and let the dead bury their dead!” (Matt 8:22; Luke 9:60).
But in this part of His Gospel, Philip means another
death — the death of one’s lower individual self, and this
implies the realization of the Higher Self, i.e. Mergence of
the developed consciousness with the Creator. Such a person
att ains the Eternal Life in the Abode of the Creator in
Mergence with Him.
15. Before Christ came, there was no bread of
Heaven. It was like in paradise at the time of Adam:
there were many trees — food for animals, but no
wheat — food for man. Man used to feed like animals.
But when a Christ — Perfect Man — comes, He
brings the bread from Heaven so that people may
eat human food.
People without the true knowledge about their predestination
and the Path, live a life quite comparable to the life
of animals. God, through a Christ, gives them spiritual food
appropriate to humans.
16. The earthly rulers thought that what they did
they did by their own power and will. But in reality
the Holy Spirit in secret accomplished all that
through them — accomplished as He considered
Also They sow everywhere the true knowledge,
which existed since the beginning. And many people
see it while it is being sown, but only a few of
them recall about it by the time of the harvest.
The Holy Spirit directs the deeds of people when necessary.
But people usually are not aware about this.
In particular, He — through vicious people — creates
for other people diffi culties in the form of temptations, enticements,
such as false doctrines, for example. This is done
for the sake of intellectual development of embodied people.
Aft er all, they are sent here to learn, not just to live.
The meaning of our lives on the Earth consists in our
self-development, which must go in three main directions: intellectual,
ethical, and psychoenergetical. And our Teacher
is God.
Diligent students, aft er graduating from this School, are
invited by the Father, if they deserve, to His Abode to merge
there with Him forever.
But remedial students remain forever “repeaters”, become
slaves of this world.
The time of the “harvest” is the end of the world: the
School is closed, the worthy students move to the Abode of
the Father, enriching Him with Themselves; the lot of the
rest is the outer darkness: destruction, death of the souls.
… A special comment has to be made concerning the
use of the pronoun They with regard to the Holy Spirit in
this fragment. This is not an error: the Holy Spirit is indeed
an aggregate of former humans who att ained in their development
the right to be in the Highest eons.
17. Some said that Mary conceived by the Holy
Spirit. They are in error. They do not understand
what they say. When did a woman ever conceive
by a woman?
Mary at the same time is the immaculacy, which
was not defi led by violence.
She is a great temptation to Hebrews, both to
those who preach and to those who listen to their
Her immaculacy, which was not defi led by violence,
is pure. But the mighty of this world defi led
themselves (through their fantasies).
And the Lord (Jesus Christ) would not have said,
“My Father Who is in Heaven,” if He had not had
another father. He would have said simply: “My father”.
In Greek, in which the Gospel was writt en, the Holy Spirit
is of feminine gender. This is the reason for the irony of
Philip in the beginning of the fragment.
18. The Lord said to the disciples, “Enter the House
of the Father. But do not take anything in the House
of the Father, nor carry anything out.”
The last phrase of Jesus is a joke, because in “the House
of the Father” — in the highest eon — there are no material
objects that can be carried out as from the house of an
earthly father.
But to enter the Abode of the Heavenly Father and to
sett le there forever is the Goal of the evolution of every person.
19. Jesus is a human name. Christ is a title. For
this reason the name Jesus is not found in other languages;
He was just named Jesus.
Christ in Syriac is Messiah; Christ is a Greek
word. Other languages also have this word — according
to their spelling.
The Nazarene means “The One Who came from
the Truth”.
Christ is not the last name of Jesus as some believers
think. Christ is the One Who att ained the Abode of the Fa13
ther, became a Part of Him, and then came to the Earth as a
Divine Teacher coessential to the Father.
Christ, Messiah, Avatar — all these are just diff erent expressions
of the same phenomenon in diff erent languages.
Jesus Christ was one, but there were many Christs
throughout the entire history of mankind. Jesus was the
only and the fi rst Christ for those people with whom He
communicated directly during His earthly life.
20. Christ has everything in Himself: both human
and angelic, and even more mysterious, and
the Father.
In the Gospel of John, there is a statement of Jesus where
He compared Himself with a vine: its trunk is above the surface
of the Earth, and its root comes from the Abode of the
Father. Since He, as a Consciousness, is present everywhere,
He can veraciously tell people about the highest eons and
represent the Father in the material world.
21. They who say that the Lord died fi rst and then
rose up are in error, for He rose up first and then
died (by the body).
The one who has att ained the Resurrection will
not die. For God lives and will be living always.
The true Resurrection is the Resurrection in the highest
eons, and not in the world of matt er. Jesus att ained this a
long time ago and came to the Earth as a Part of God-the-
The One Who has traversed the Path up to Mergence
with God-the-Father — att ains the true immortality and after
the death of the body rises in the eon of the Father in Mergence
with Him.
But Jesus “rose” for embodied people in this world also,
materializing every time a new body. He could do this by
His Divine Power.
22. One never hides a thing of great value in a
large vessel, but very oft en countless treasures are
placed into a vessel worth an assarion. It is the same
with the soul. Being a precious thing, it is placed in
a contemptible body.
Atheists as well as most of those who call themselves
Christians believe that man is a body.
But in reality man is a soul, a consciousness. And the
body is just a temporal container, in which man has to go
through the next stage of studying in the School in the material
Incarnate states of people are usually much shorter parts
of their lives as compared to non-incarnate states.
However, the development of man can take place only in
the incarnate state. It is for this reason that incarnations are necessary;
it is for this reason that God creates material worlds.
The point is that the body is a “factory” for transformation
of energy. In the body, the energy extracted, fi rst of all,
from ordinary food can become the energy of the consciousness,
of the soul. It is thanks to this that the process of qualitative
and quantitative growth of the consciousness can take
23. There are people who are afraid of rising naked.
This is because they want to rise in the fl esh.
Yet they do not understand that those who wear
the fl esh are naked (in front of spirits and God).
But those who undress themselves (of the fl esh)
in order to become naked (i.e. “naked” souls) — they
are not naked anymore.
Neither fl esh nor blood can enter the Abode of
So, what is that which will not enter? It is that
which is on us.
And what is that which will enter? It is that which
belongs to Jesus and to His Blood.
Therefore, He said, “They who will not eat My
Flesh and drink My Blood will not have the (true)
life in them”.
What is His Flesh? — Logos. And His Blood is
the Holy Spirit. The one who has received These has
true food, drink, and clothing. And I cannot agree
if somebody says that This Flesh will not rise.
So, people got confused. If you say that the Flesh
will not rise, then tell me, so that I may honor you
as a reasonable person, what will rise?
You bett er say that the Spirit is this Flesh and the
Light is this Flesh. And Logos is also this Flesh. So,
all what you mentioned is this Flesh. And one must
rise in this very Flesh, since everything is in It.
In this fragment, Philip uses a typical of the Gospel a “play
on words” as a means for stimulating the reader’s thinking.
Philip begins this fragment with scoffi ng at the fear of
rising naked: the shame of nakedness of the body is not an
objectively signifi cant ethical law, but just a moral norm of
certain groups of people incarnated on the Earth. There are
no such “norms of behavior” in the highest eons.
And in fact, God, as well as spirits, does not possess
any sex (gender), because sex is peculiar to the fl esh. A consciousness
of any level of development is energy existing in
particular eons.
Individual Consciousnesses in the Abode of the Creator
abide in the mutually dissolved, merged state, forming a
Whole. However, They can separate again as Individualities
with the purpose of performing a specifi c task in the Creation.
Spirits retain their separateness, as well as the appearance
and tendencies, habitual for them in the last incarna16
tion. But they also can transform into a lump of energy or
assume for a time someone else’s appearance when they
converse with embodied people.
God and spirits hear not only the words which we say
but also our thoughts, even the most “secret” ones.
They also see everything existing in the world of matter,
in all detail. Not only clothes, under which we hide our
bodies, but even the intestines of our bodies are absolutely
open to the sight of any non-incarnate being.
But embodied people usually do not know about this, do
not notice, and even if they knew and noticed, they would
not have a chance to hide their nakedness. We are naked before
the whole Ocean of non-incarnate universal Consciousness
and before many individual consciousnesses. We are
visible to all. They examine us, admiring or compassionating,
respecting or making fun, loving or hating, despising,
foretasting our future suff ering… But we do not know this,
and even if we knew — anyway we do not have any place
where to go, where to hide…
… Then Philip proceeds with discussing that which Jesus
allegorically called His Flesh and Blood.
Jesus-“Vine”, for incarnating in a body, “stretched” a part
of Himself-Consciousness from the eon of the Father — to
the world of matt er. And He explained to the disciples that
the Path to the Father consists for them in transformation of
themselves into similar “Vines”, but they have to grow in the
direction opposite as compared to Jesus: not from the Father
— to the matt er, but from the matt er — to the Father.
The one who grows by the “roots” to the Abode of the
Father and merges there with Him in the embrace of Love
— becomes a Christ with time.
In order to traverse this Path, one has to “eat” that “food”
which is provided to people from the eons of the Holy Spirit
and the Father. This is the “food” of the Divine knowledge.
And “Logos” (i.e. “Speaking One”) is the One Who brings
this knowledge.
The one who gets born in the highest eons during the
life in a material body and who grows one’s own Divine
“Flesh” in these eons is a true follower of Christ, a true
Christian to become a Christ. Aft er the death of the body,
such a person truly rises, att ains immortality, and for sure
will not die even at the end of the world.
24. In this world, people mark themselves in the
society by their garments.
But in the Kingdom of Heaven, the garments of
the chosen are on Those Who robed themselves in
the Flow and Fire, on Those Who purifi ed Themselves.
The Flow is motion of the Consciousness of the Holy
Spirit; one’s entering in it is similar to submersion in a cosmic
river of Living Divine Consciousness. Diff erent variations
of this meditation are called Latihan and Pranava (see
more details in [1]). This represents the real baptism in the
Holy Spirit. As we see, it is not similar at all to what is understood
as baptism in various sects.
The Holy Spirit pervades all layers of the multidimensional
Creation. A Manifestation of the Holy Spirit above
the Earth’s surface can be associated with a Flow. His
Manifestation inside the planet is designated by Philip
as Light. Another His Manifestation is Fire. And the Perfect
Light is God-the-Father in His Abode — in the Bridal
Baptism, performed sequentially in each of these layers,
provides the next stages of purifi cation and refi nement of
the consciousness of a spiritual warrior.
25. Usually obvious things are cognized through
the obvious, and secret things — through the secret.
But in some cases, the secret is symbolized through
images of the obvious.
Thus come the image of water in the Flow and
the image of fi re at the blessing (of the Father).
26. Jesus conquered the hearts of people without
revealing His Essence. To everyone He revealed Himself
as much as they could comprehend. He did this
so: to the great He appeared as great, to the small
He appeared as small, to angels — as an angel, and
to people — as a man. At the same time, His Divinity
was hidden from all. Some, seeing Him, thought
that they saw a person equal to them.
But when He revealed Himself to His disciples
in the whole glory on the mountain — at that moment
He was not small but truly Great. But before
this, He made His disciples great, so that they could
see His Greatness.
On that day, thanking the Father, He said: “O He,
Who united His Perfection and Light with the Holy
Spirit, unite us also with the images of angels!”
In this saying of Jesus there is a “play on words”. Its
meaning is: “Do so that the disciples, at last, become looking
like angels!”. Behind these words of Jesus there is a regret
that even some of His closest disciples could not comprehend
One of the peculiarities of people’s development is that
souls, incarnated by God in human bodies, have a very
diff erent age, which does not correlate with the age of the
body. This determines, fi rst of all, the ability to comprehend
information of diff erent levels of complexity (and to a much
lesser degree it depends on the age of the body, the nature
of upbringing, education, and so on). Souls become mature
during many incarnations; about this Jesus, as well as the
apostles, told.
A wise teacher provides help to people taking into account
the peculiarities of their age and their abilities to comprehend.
A teacher should not give to the students information which
is too complex and beyond their comprehending abilities.
The spiritual Path is like a stairway consisting of many
steps. And it is necessary to help disciples to get on the step
which is next for them, and not to suggest to them to jump
through a fl ight of steps.
27. Do not neglect the Lamb, for without Him one
cannot see the Gate.
And no one will be able to come to the King remaining
The sacrifi cial Lamb is Jesus Who went to His cross death
in order that the knowledge, left by Him, save people from
The second phrase of this fragment is a continuation of
the idea from fragment 23. The “naked” ones are those who
show off on the surface of the Earth in material bodies identifying
themselves with the bodies and thinking that what
they do in secret from other embodied people will be a secret
for all. But in fact, they are in full view of all spirits and God.
In fact, they are laughable as if they stay naked among other
embodied people and do not notice their nudity.
But one cannot visit the King in a body, thinking about
oneself as of the body. One can go to the King only not
identifying oneself with the body, only having achieved the
real freedom from it through meditative training. Indeed,
the stages of meditative practices (meditation is work on the
development of the consciousness) allow one to receive the
true baptism and not the “toylike” one, allow one to be born
and become mature in new eons.
28. The Man of Heaven has many more Sons than
an earthly man. If the sons of Adam are many, al20
though they die, how much more are the Sons of the
Perfect Man, Those Who do not die and are begotten
again and again!
The Perfect Man is Christ. His Teachings — at the cost
of His cross death and the work of His apostles — remained
on the Earth and continue to beget new and new spiritual
Children, Who achieve immortality in the Abode of the Father.
29. The Father created a Son, but a Son cannot
create a son. Because the One Who was born in that
way (by the Father) cannot beget. A Son makes brothers
for Himself, not sons.
The earthly reproduction is not att ractive to a Son of
God. Therefore, He begets not earthly children, but spiritual
ones — brothers and sisters.
30. This part of the original text is damaged.
31. There are those who feed from a mouth if the
word of God comes from it. If one feeds like this
— one can become Perfect.
The Perfect can be conceived by a kiss and be
born thus.
For this reason, we also kiss one another to become
conceived from the grace which is in each one
of us.
A Perfect Teacher feeds disciples with the word of God
from the mouth. And this can lead them to the Perfection.
Having been prepared by previous incarnations, psychogenetically
mature disciples can be awaked to further
advancement by Love of the Teacher. And then they can be
born in the highest eons.
The emotions of tender love help disciples in their spiritual
work, supporting, inspiring, and imbuing them with
32. There were three who always walked with
the Lord: Mary, His mother; His sister; and Mary
Magdalene, who was called His companion. So, there
were three Maries: His mother, His sister, and His
33. The Father and the Son are single names.
But the Holy Spirit is a Double name. For They are
everywhere: They are above, They are below, They
are in the hidden space, They are in the open (space).
(At that) the Holy Spirit is open below and hidden
The Holy Spirit, coming from the Abode of the Father,
is present in His diff erent states above the surface of the
Earth (“the open space”) and inside our planet (“the hidden
However, the Holy Spirit below the surface of the Earth
can be seen by a spiritual warrior and can be invisible above
it to a worldy person.
34. Saints are served by evil powers as well.
These powers are blind because of the Holy Spirit:
they think that they serve their men, but in fact they
work for the saints.
Once, a disciple asked the Lord about something
of this world. The Lord answered him: “Ask your
mother; she will give you of the things which are
alien to Me”.
The coarser in their energy nature individual consciousnesses
are, the coarser and farther from God-the-Father are
the eons where they live during their non-incarnate state.
They have no ability to enter the abodes of more perfect consciousness
and do not see those who live in the eons more
close to the Father.
But more perfect creatures of the spiritual world are able
not only to enter coarser eons, but also to control their inhabitants;
at that, the latt er may not even know about this.
God personally or through worthy spirits controls all
other spirits and embodied people, including the most primitive
ones. And they are used by Him for correcting other
embodied people — both sinful and righteous, for example,
when the latt er need to reform, to be redirected, and so on.
35. The apostles said to their disciples: “Let all
our gift s contain salt”. By salt they called wisdom.
Without it, one’s giving must not be performed.
The apostles advised disciples to not merely give, for
example by healing, but to accompany this with preaching
the Path to the Perfection. Without this, a spiritual person
should not give, because such gift s will not bring real benefi
ts to their receivers.
36. But wisdom cannot be well-grounded without
a Son…
Then the original text is damaged.
The true Wisdom can originate only from God-the-Father.
And the most perfect Mediator of the Father’s Wisdom
is His Son-Christ.
37. What the Father possesses belongs also to
His Son. While the Son is small, He is not entrusted
with what belongs to Him. But when He becomes
adult, the Father gives Him all that is His.
Incarnated in a body, an infant Christ cannot manifest
all His Divine abilities. They are given to Him as His earthly
body matures.
38. Those people who go astray from the Path
were born on the Earth also according to the will of
the Spirit of God. Yet, they go astray from the Path
also according to His will. Thus, lamps are kindled
and put out by the same Spirit.
First, God puts obstacles on the Way to Him: by overcoming
them we develop ourselves. And only those people
who are worthy, i.e. mature enough, can overcome these obstacles.
Second, there is another point that God possesses all the
Power and Authority necessary for preventing unworthy people
from approaching His eons; no one can enter the Abode
of the Father against His Will.
The worthiness of spiritual warriors is determined from
the ethical and intellectual criteria, which are closely related
with each other, and from the degree of the subtlety of the
39. There is simple wisdom. But there is also
wisdom consecrated by death: this wisdom has cognized
death. The wisdom which has not cognized
death is small wisdom.
Most people live on the Earth not thinking about the fact
that our opportunity to change our own destinies for hundreds
(usually) years between incarnations and for the next
incarnation (if it will take place) is limited in time. Later, it
will be impossible even to dream about such a change.
But if people live remembering about the coming end
of the incarnation, then this prompts them to advance on
the spiritual Path and allows them to diff erentiate perfectly
between that which has value and that which has not — in
front of the coming death.
The most radical and eff ective decision of a spiritual
warrior, for whom the knowledge about death has become
an ally, is the decision to master the control over death through
developing the ability of dematerializing the body.
If such a person has went also through clinical death
and has been to the other world without impediments from
the physical shell, then this becomes a very essential addition
to the meditative experience; it provides absolutely reliable
knowledge about life there and about what is necessary
to do in order to fulfi ll everything to the maximum.
40. There are animals devoted to man like cows,
donkeys, and others. And there are those not devoted
to man, which live apart in the desert.
Man plows in the fi eld with the help of devoted
animals. Thanks to this, man provides with food
both oneself and the devoted animals, but not those
In the same way, the Perfect Man works with the
help of those who are faithful and prepares everything
that is necessary for their being. Thanks to
this, everything is at the right place: the good and
the bad, the right and the left .
But the Holy Spirit takes care of everyone and
controls everything: the faithful, the hostile, and
the indiff erent. He unites them and separates them
in order that they all may gain power when He decides
it is necessary.
The Holy Spirit, who acts from the Abode of the Father,
is the Main Supervisor of the destinies of embodied people.
For realization of their destinies He, in particular, directs
thoughts, desires, corrects even the fulfi llment of diff erent
physical deeds of people, arranging in that way meetings of
people with each other. Thus He brings together disciples
with teachers, criminals — with their victims, those seeking
a sexual partner — with their future partners, and so on. But
He also separates people using the same methods when their
relations become unnecessary from the standpoint of their
spiritual advancement.
He controls the faithful and the unfaithful to Him, the
good and the evil ones, those who know Him and those
who do not know.
But for us, of course, it will be easier and more pleasant,
as well as more effi cient, to learn from Him if we become
disciples who love Him and the Father.
An incarnated Perfect Teacher, of course, is more convenient
for the disciples, because He or She speaks with them
in an easy-to-understand language. But on the other hand,
such earthly Mission is more diffi cult for the Teacher, because
incarnated in earthly hell He or She is att acked by
many evil people. Therefore, such a voluntary incarnation is
a manifestation of the Teacher’s Great Sacrifi cial Love.
Due to understandable reasons, such Teachers teach directly
only those who are faithful to Them.
41. This part of the original text is damaged.
42. First, adultery takes place; then a murderer is
born from it. He was a son of a devil before; therefore,
he becomes a murderer of people now and kills his
Every (sexual) intercourse of dissimilar people
is adultery.
Adultery is a sexual intercourse of people which is
improper from God’s standpoint. This notion has nothing
to do with the one used by “pastors” of many Churches
to intimidate their “fl ock”; they try to control people’s destinies
on behalf of God, though God did not entrust this
to them!
From God’s standpoint, there is a concept of adultery.
And He can even punish for committ ing it, as we have read
in this fragment, by incarnating a devilish soul in the body
of a child to be born, or through birth of ugly children, imbeciles,
and so on.
God is not against sex in general. It is according to God’s
design that the population of human bodies on the Earth is
maintained thanks to sex. Through sexual interactions people
also learn — under the guidance of the Holy Spirit —
what kind of a person they should be and what kind should
not be. Sexual relations between people are also a means by
which God teaches us love, wisdom, and power.
The most general principles of correct behavior in the
sphere of sexual relations are:
— tactfulness, abandonment of egoism, acting not for
oneself, but for the sake of the partner, for the sake of mutual
— abandonment of coarseness in emotions, words,
deeds; att empts to cultivate in oneself and to give to the beloved
the subtle tenderness — the most precious emotion
on the Path to the Perfection.
May one change partners? Or must one live the whole
incarnation with one partner? The answer is: of course, one
may! Because by changing partners we can learn much
more in the art of giving our love.
However, birth of children certainly imposes duties on
both parents.
But if one is obsessed with seeking sexual pleasure, having
forgott en about everything else, this will be the sin of
adultery, and God will point out this mistake, for example,
by infl icting venereal diseases.
In the second paragraph of this fragment, the Author
writes about another kind of adultery, and this is related,
fi rst of all, to people who already walk the spiritual Path.
It concerns the adequacy of the partner. An adequate
partner is not just the one whom you like and who agrees
with you, and with whom everything goes well (though this
is also important). But the partner must be a like-minded
person and a companion on the Path to the Father.
If there is a signifi cant diff erence in the age of souls, in
the degree of the energetical refi nement of the organisms
and subtlety of the consciousnesses; if one of the partners
is not fi rm in following the killing-free nutrition, which is the
only ethically and bioenergetically correct one, then such
relations will be a serious obstacle for another partner who
is more faithful and closer to God. And this will be adultery
from God’s standpoint, i.e. an inadmissible and punishable
43. God is like a dyer. Just as good dyes, which
are called colorfast, get destroyed only with the things
dyed in them; it is the same with God. Because His
dyes do not fade; they are immortal thanks to His
work of the “dyer”.
God baptizes those whom He baptizes in the
The fi rst baptism, given by God, happens in the Flow of
the Holy Spirit. God gives it only to the worthy. At that, the
baptism transforms them so that the “dyes” are never washed
44. It is not possible to perceive anything of the
Imperishable unless one becomes like It.
In the world of the True Life, everything happens
not in the same way as among earthly people: they
perceive the sun, although they are not the sun, they
perceive the sky and the earth and all other objects,
not being them.
But in that world, you perceive something, and
you become it. Thus you perceive the Holy Spirit, and
you become Him. You perceive a Christ, and you become
a Christ. You perceive the Father, you become
the Father.
In that world you perceive everything, but you do
not perceive yourself. But you perceive yourself as
That One, because you become the One Whom you
Philip shares His personal impressions from the highest
meditations, which Jesus taught, from the meditations of
Mergence, in particular.
45. Faith begs. Love gives.
One must not receive without faith. One must
not give without love.
Therefore, in order to beg we believe, and in order
to give truly we love.
But the one who gives without love does not benefi
t from such giving.
46. The one who has not received the Lord yet
is still a Hebrew.
These words were writt en for readers-Hebrews. Their
meaning is:
The one who cognized God stops experiencing oneself
as a representative of particular nationality, religious, sexual,
or age group: all these become things of the past, there
is only experience of oneself as a consciousness, aspiring to
the Beloved.
47. The fi rst apostles called Him thus: Jesus Nazarene
Messiah, that is Jesus Nazarene Christ. The last
word is Christ; the fi rst is Jesus; in the middle — Nazarene.
The word Messiah has two meanings: Christ and
King. Jesus in Hebrew means Savior. Nazara is Truth.
Nazarene is the One Who came from the Truth.
So, Christ is King. Thus, Nazarene is King and
Jesus is also King.
48. A pearl, even if it is cast down into the mud,
is not despised. And if one covers it with balsam, it
does not become more valuable. But it is always valuable
to its owner.
It is the same with the Sons of God: wherever
They may be, They are still of value to Their Father.
49. If you say, “I am a Jew!” — no one will move.
If you say, “I am a Roman!” — no one will be disturbed.
If you say, “I am a Greek, a barbarian, a
slave, a free man!” — no one will fl inch. But if you
say, “I am a Christian!” — everyone will tremble.
Oh, if I could receive this rank, which is unbearable
for the earthly rulers!
50. God is an Eater of men. Men are consumed
by Him.
Formerly men sacrifi ced animals. But their souls
were consumed not by God.
The meaning of that which we call organic life on the
planet Earth consists in the development of consciousness
incarnated in its containers — in living bodies.
Having began their evolution as primitive energetic
microformations on the latt ice of minerals, having passed
then through many incarnations in vegetal, animal, and human
bodies, some souls become fi nally Godlike and infuse
themselves into the Creator — the Primordial Universal
Consciousness, thus being consumed by Him. This constitutes
His Evolution. We are its participants.
Moreover, spiritually developed people, at the fi nal stages
of the personal evolution, sacrifi ce themselves, their individualities
— for the sake of Merging in Love with the
Consciousness of the Universal Father. For such people it is
natural: because they are in the state of highest love for the
Highest Beloved! From the outside, it may seem as sacrifi -
cial self-annihilation.
In ancient times, the echoes of wishes of God about sacrifi -
cial love reached the human masses. And people began to kill
animals as a sacrifi ce to Him, eating aft erwards their corpses
and off ering souls as a gift to God or to imaginary “gods”.
Jesus Christ was against such primitivism, suggesting
that people must refuse killing animals as a “sacrifi ce to
God” or for using their bodies for food.
51. Glass vessels and clay vessels are both made
by means of fi re. But glass vessels, if broken, can be
remade, for they came into being through a breath.
Clay vessels, if broken, are thrown away, for they
were made without breath.
It is possible to melt down pieces of glass and make from
them new vessels. But pieces of burned clay can be only
thrown away.
There is a wise allegory here.
Both glass and clay, when used for production, go as if
through “baptism in fi re”.
Glass goes also through “baptism by the breath” (the analogy
with the Flow of Pranava), but clay does not. The baptism
in the Pranava must precede the baptism in the Divine Fire.
Therefore, “baptism in fi re” of clay vessels cannot give a lasting
The point here is that in spiritual work it is necessary to
move from stage to stage: one must not jump over several
stages; it is impossible to remain in the Divine Fire without
strengthening oneself fi rst in other variations of Mergence
with God.
52. A donkey, walking around a millstone, has
walked a hundred miles.
When it was untethered, it remained at the same
There are men who walk much, but advance nowhere.
And when evening comes for them, they have
seen neither city nor village to which they were going,
they have cognized neither the nature of the
Creation nor the Power (i.e. God-the-Father), nor
even angels. Futile was the work of these miserable.
The eff orts can yield good fruits only if the Goal and the
methods of its cognition are clear. Or it is necessary to take
the hand of the Teacher and hold tight to it. (The Teacher
is the One Who is capable of leading to the Goal and Who
knows It well).
53. Our thanksgiving — to Jesus! In Syriac, He
is called Pharisatha, i.e. the One Who exists everywhere.
Jesus came to show the crucifi xion of that which
belongs to this world.
We have said already about the possibility and necessity
not only of qualitative but also of quantitative growth
of individual consciousnesses. The consciousness of an ordinary
man in the relaxed state is not larger in size than the
man’s body. But thanks to special meditative training, it can
be grown up to sizes comparable to the size of the planet
and even larger. Only having fulfi lled this (together with
many other things), one becomes worthy of entering the eon
of the Father.
Jesus traversed this Path long before His incarnation,
which is well known to modern people. And He indeed became
the One Who exists everywhere. In particular, He, being
on the Earth, was at the same time in the Abode of the
He also proved with His cross death and following appearances
to His embodied disciples that the consciousness
does not die together with the body, that one can sacrifi ce
the body for sake of realization of the highest goals.
54. The Lord once came to the dye-works of Levi.
He took 72 diff erent dyes and threw them into the
vat. Then He took all fabrics from it, and they were
white. He said, “Even so the Son of Man works”.
Philip describes one of the miracles performed by Jesus.
By this miracle Jesus showed to the disciples the following
principle of the work of a Teacher: at the beginning very different
(multicolored) disciples should be “whitened” in the
common “vat” of the spiritual School; they should become
white with souls — as the Fire of the Father.
The phrase “the Son of Man”, by which Jesus often
called Himself, means: “A part of the Father incarnated
among people in a body born by a woman”.
55. A woman who has not given birth to children
may become a mother of angels. Such a woman
was Mary Magdalene, a companion of the Son.
The Lord loved her more than He loved all other disciples
and oft en kissed her on her mouth. The other
disciples, seeing Him loving Mary, said, “Why do
You love her more than us?”. Answering them, He
said, “Why do I not love you as her?”.
This fragment describes, in particular, the relationships
between Jesus and His favorite female disciple (i.e. the best
of His female disciples) Mary Magdalene. These relationships
were fi lled with tender and aff ectionate emotionality.
Demonstrating this to His disciples, Jesus gave an example
of optimal relationships between people in common spiritual
work. United by the emotions of love-tenderness, a group
of worthy disciples works much more eff ective. Relationships
between the Teacher and disciples can be of the same
56. When a blind person and a sighted person are
both in the darkness, they are not diff erent from each
But when light comes, then the one who sees
will see the light, and the one who is blind will remain
in the darkness.
When a Teacher from God comes, only those capable of
seeing the Divine Light awake for the spiritual life; the rest
remains in their darkness of ignorance.
57. The Lord said, “Blessed are those who verily
existed before were born (on the Earth).
“The one who verily exists now was like this and
will be.”
Jesus said about the evolution of units of consciousness.
Psychogenetically young people can live only an instinctive-
refl exive life similar to the life of primitive animals.
Those who represent a qualitatively and quantitatively
developed Consciousness are capable of truly conscious,
rightly directed, disciplined existence on the Path to the spiritual
Perfection, on the Path to the Father.
But the maturing of the consciousness is a quite slow
process, and it lasts many incarnations.
The more mature people are the fewer mistakes they
make, and they have fewer chances to fall down from the
stairway of the spiritual ascent. The statement of Jesus is about
this: fi rst, for such people who come into this earthly life being
mature enough it is easy to live. Second, if we see such
people, this means that they were prepared to such a level of
existence before the beginning of the present incarnation.
58. The superiority of man is secret: man has mastery
over animals, which are stronger than man is,
which are greater by appearance and power. However,
it is man who provides them with food. But if
man moves away from them, they begin to bite, slay
each other. And they will eat each other if they do
not fi nd any food.
But now they will have food because man has
tilled the soil.
In this parable, mankind on the Earth (mankind which
consists mostly of psychogenetically young and immature
people) is likened to domestic animals in the “Estate” of
God. Despite the fact that animals obey the Master, nevertheless
they remain beasts in relations with each other if
they are given the freedom of actions, and particularly, if
there is a lack of food for them.
The Author of this parable hoped that now when Man-
God Christ gave people the true and eternal spiritual food
— all people-beasts will be satisfi ed and will stop being
59. If those who were immersed in the Flow and
having received nothing in It say nevertheless “I am
a Christian!”, then they take this name on credit.
But if one has really received the baptism in the
Holy Spirit, then such a person has the name ‘Christian’
as a gift .
The one who received a gift does not have to give
it back, but from the one who received a credit, this
credit may be taken back.
John the Baptist performed the rite of the water baptism
of repentant sinners.
Jesus and the apostles baptized by the Holy Spirit, asking
Him to manifest Himself by infl uencing the consciousnesses
of the baptized people. (Let us notice that it is not
equal to the birth in the Holy Spirit).
The esoteric meaning of such a baptism is to give beginners
the fi rst experience of what the Holy Spirit is. In the
future, the memory about this experience can inspire the
baptized to dedicate the life to changing oneself according
to this Standard, to strive for att ainment of Mergence with
the Holy Spirit.
But other people, who just stood during the baptism
and got nothing, nevertheless, assume the title of Christians
for themselves. If they in addition will not work on self-improvement
in order to become worthy of being Christians,
then they will be considered debtors who did not repay
their debts to God, burdening thus their destinies.
60. The mystery of marriage is similar to this.
Those who are in a pure marriage are honorable.
For without this, one cannot fi nd peace.
Man is the main essence of everything on the
Earth. And the main (earthly) function of man is marriage.
Cognize the pure marriage, for it has great power!
As for its impure form, it exists only as an outer
We have said already that a marriage is a remarkable
opportunity for self-development of people longing for the
Truth. We have also discussed what adultery is. It happens: a)
when people are obsessed with seeking pleasure — to the
detriment of their duties before God and other people, and
b) when partners, engaged in sexual relations, are too different
from each other from the standpoint of their spiritual
advancement, i.e. partners that need to study in the School
of God in diff erent programs, not in the same one.
And now we have to consider what the marriage is.
There is a state registration of matrimonial relations. It
fi xes de jure spouses’ relations concerning their property
and the rights of children. Such social regulation of marriage
is absolutely correct for most people who follow only
self-interest and discharge their obligations to other people
only under the compulsion of law.
There are also Church marriages. Some Churches assume
the right to give or not to give the permission for sexual
relations between people, allegedly on behalf of God.
Why? — Because Church leaders want to keep the “fl ock”
in awe and obedience.
But God calls by husband and wife those two who form
a fi rm spiritual union; the sexual relations are a component
of this union. God wishes to manage these aff airs of people
Himself: whom to unite and when, and whom to split. He
does this very easily, for example, by regulating the emotions
of the partners toward each other.
Defi led forms of matrimonial relations can exist not only
in the two forms of adultery mentioned above but also in the
disgusting qualities of one or both spouses: such as egoism,
harshness, arrogance, violence toward the partner in sexual
and other relations, desire to off end and insult the partner.
61. Among evil spirits there are both male and
female ones. Male ones long for uniting with the
souls which inhabit female bodies, and the female
spirits — with souls in male bodies, with those who
live alone.
And no one can run away from such spirits when
they seize an embodied soul, unless they combine
in themselves the power of man and woman, i.e. in
a marriage. Thus, one receives this power in a marriage,
which is a symbolic prototype of uniting in
the Bridal Chamber.
When primitive women see a man, sitt ing alone,
they come to him, fl irt with him, and defi le him. In
the same way primitive men, when they see a beautiful
woman sitt ing alone, molest, rape, and defi le her.
But if they see a husband and a wife sitt ing nearby,
they do not approach them.
In the same way, it can be when one unites by
the consciousness with an angel; then no evil spirit
dares to come to such a man or a woman.
Those who have come out of the earthly cannot
be seized by evil spirits, as it can happen when one
is in the earthly. Now they are above passion… and
fear. They become masters of their own nature; they
are above earthly desires.
… Sometimes it happens that evil spirits see a
single man and seize him, torture him… And how
can he escape them, being subjugated by his own
desires and fear? Where can he hide from them?…
It happens oft en that some people come and say,
“We want to become believers in order to get rid of
evil spirits and demons”… But if the Holy Spirit had
been with them, then no evil spirit would have cleaved
to them!
In this fragment, Philip, in a parable-allegory manner
peculiar also to Jesus, brings the reader to the idea of “Marriage”,
Mergence, similar to conjugal one, of one’s consciousness
with the Consciousness of the Father in the Bridal
Chamber. This provides, in particular, full protection from
evil spirits.
On the early stages of the Path to God-the-Father, spiritual
warrior can receive the protection through real connectedness
of the consciousness with the Holy Spirit or just with
a pure spirit-angel.
62. Do not fear the fl esh, nor love it.
If you fear it, it will become your master.
If you love it, it will devour and subjugate you.
One can solve this problem radically only by switching
the att ention to the Highest Goal — God-the-Father.
63. Either to live in the material world — or to
rise in the highest eons! But not to be found outside!
In this world, there is good and bad. However,
that which is considered good in fact is not good.
And that which is considered bad in fact is not
Verily the bad exists outside of this world of matter!
It is that which is outside. It is perdition there.
While we live in this world, it is necessary for
us to acquire the Resurrection, so that when we strip
off the fl esh, we may be found in Calm, but not walk
Yet many go astray from the Path.
It is good to leave this world having not committ
ed sins!
64. There are people who neither desire nor can
work (on self-improvement).
Others desire but do not do this. And therefore,
they do not benefi t from such a desire. This only
makes them sinners.
As for those who can but do not desire, they
will get their deserts: both for the lack of desire and
for the lack of deeds.
65. This part of the original text is damaged.
66. The beginning of this fragment in the original text
is damaged.
… I am speaking not about the fi re which has
no manifestation (i.e. symbolic, mythic), but about
the real one, which is white, which radiates the beautiful
Light, which gives the Truth.
It is about a manifestation of God in the form of Divine
Fire. It is quite real. But one can see It only with the eyes of
the developed Consciousness, and not with the eyes of the
67. The Truth is not given to this world in clear
form, but in symbols and images. It is not possible
to give It in other forms.
So, there are a birth (in the highest eons) and its
symbolic image (an earthly birth). One has to reconstruct
the Truth through this image.
Or: what is the Resurrection in reality?
In that way, image aft er image, man rises.
The same is with the Bridal Chamber: image after
image, comes the Truth, which is Mergence.
I say this to those who are not just interested in
the words “the Father, the Son and the Holy Spirit”,
but who gain Them truly for themselves.
But those who do not gain Them thus — then
even these words will be taken from them.
Verily, one can gain Them by the blessing of God
in the realization of all the fullness of the power
of the Cross, which was called by the apostles the
Right-and-Left .
The One, Who has cognized this, is no longer a
Christian but a Christ.
Sometimes it is diffi cult to fi nd appropriate words peculiar
to the material world, when we speak about the phenomena of
the highest eons. Therefore, there is no other way but to use
symbols and images. They become quite clear to those spiritual
warriors who have matured to realize them in meditation.
In the last paragraph, Philip describes — again in symbols
and images — one of the highest meditations, which is
performed in the highest eons. The One Who masters it in
the eon of the Father becomes soon a Christ.
68. The Lord has everything important in the form
hidden from this world: the baptism, the blessing,
the transfi guration, the purifi cation, and the Bridal
As we already saw from the writt en above, the outer ritual
forms and outer descriptions have nothing in common
with the true realization of the things mentioned in this
69. The Lord said, “I came to bring the lowest to
the Highest and the outer — to the inner. And to
unite them THERE.”
He said about THAT place in symbols and images.
Those who say that God is above are wrong. Because
about Him, Who is in That place, one may say
that He extends below. And at the same time, He to
Who belongs also everything hidden from this world
— He is above everything!
In fact, it is just natt ering: “the inner and the
outer, the outer from the inner”…
Also the Lord called the place of destruction the
outer darkness. And the entire world is surrounded
by it…
He also said, “My Father Who is in the hidden”.
He also said, “Go into your chamber, close the
door, and address your Father Who is in the hidden”.
That is — to the One Who is in the depth beneath
But the One Who is in the depth beneath everything
is the Primordial Consciousness. Beyond Him,
there is no one residing deeper.
Also they say about Him: “He Who is above everything”.
God-the-Father is the Primordial Consciousness, existing
throughout the whole universe. He is above and below,
and in all sides, and beneath each object of the material
world, including our bodies.
He is in the depth beneath everything, in the deepest,
primordial eon.
So, He can be cognized not above, to which direction
people usually raise their hands and eyes, but in the depth
of the developed spiritual heart, grown up to the galactic
Having cognized the entrance to His eon, one becomes
able to come through it to any point of space, including the
points beneath one’s own body.
In the last two paragraphs of this fragment, there is
a typical of this Gospel “play on words”. Its meaning is
the following: He Who is beneath everything rules everything.
70. Before Christ’s coming, many people came
out (from this world). They could not return (immediately)
to the place from which they came out.
And they could not come out (immediately) from
the place to which they came.
But Christ came. And now those who came in can
come out, and those who came out can return.
Christ helped His disciples to become closer to Perfection.
And now they can, during meditations, leave the world of
matt er, visit the highest eons, and return again to the world
of matt er.
Moreover, some of them, being stoned to death for their
sermons, afterwards came to their bodies and continued
working in them.
Jesus and the apostles also raised the “dead” to their earthly
71. When Eve was in Adam, there was no death.
When she was separated from him, death appeared.
If she enters in him again and he accepts her, there
will be no death anymore again.
This is again a witt y “play on words” with a great meaning.
The point is that Adam and Eve are not the names of the
fi rst two humans, as it is said in the contradictory ancient
Jewish fairy tale included in the Bible. Adam means just man,
in the aggregate sense of this word. Eve means life.
When life, i.e. soul, leaves the body, clinical death happens.
But the soul can return to the body.
72. “My God, My God, why, O Lord, have You forsaken
Me?” He said these words on the cross.
Then He separated from that place That Which
was Divine.
The Lord rose again (in a body) from the dead.
He came as He was before. But now His body was
perfect, though it was fl esh. But this fl esh was from
the Primordial.
Our fl esh is not from the Primordial; we possess
only a likeness of it.
Jesus materialized for Himself a new body, which was a
concentrated product of the pure Divine Energy, in contrast
to His former body born by Mary.
73. The Bridal Chamber is not for animals, nor for
men-slaves (of passions), nor for women driven by
It is for pure women and men who gained Freedom.
One’s birth in the eon of the Father, maturing in it, and
Mergence with God-the-Father constitutes the completion
of the individual evolution of the soul. Only they can att ain
this who are highly developed intellectually, ethically, and
psychoenergetically; in particular, those who have liberated
themselves from earthly passions and att achments, achieved
the purity and Divine subtlety of the consciousness.
74. Thanks to the Holy Spirit we are begott en on
the Earth.
But we were born again thanks to Christ.
We are baptized in the Holy Spirit.
And aft er our birth in Him, we united with Him.
The Holy Spirit, Who controls destinies of people, controls
also their birth in earthly bodies.
Then the Author says about the stages of cognition of
the Divine.
The fi rst stage is baptism, when during the appropriate
meditation a spiritual warrior enters (or is led in) the appropriate
eon and for the fi rst time feels the Consciousness
Which dwells there.
Then one has to learn to enter this eon by one’s own efforts
and to stay in it. It is called the birth in it.
And aft er the birth and the following maturing in this
eon — again thanks to mastering special meditative techniques
— one comes to Mergence with the Consciousness
dwelling in it.
75. Nobody can see oneself, either in a fl ow or
in a mirror, — without light.
And vice versa: you cannot see oneself in the
Light without the Flow and without a mirror.
For this reason, it is necessary to be baptized in
both: in the Light and in the Flow.
In the Light we receive the blessing.
In this fragment, two points need to be commented.
The fi rst point is the allegorical meaning of the word
mirror. This is self-examination (looking at oneself) for the
sake of discovering vices (with the purpose of gett ing rid
of them) and defects in the development of good qualities
(with the purpose of further development of them).
The second point is the word blessing. It has two meanings:
a) blessing for doing something (analogue — “to give
okay”) and b) transmission of good energy to another person.
The full blessing of a Teacher is when both components
are merged together.
Practically, in the Light we can receive the highest bliss
and the blessing with the instructions on providing spiritual
help to embodied people and blessing with particular
pieces of advice about entering the eon of the Father.
76. There were three buildings in Jerusalem for
making sacrifi ce. The one, opened to the west, was
called the holy. Another, opened to the south, was
called the holy of the holy. The third, opened to the
east, was called the Holy of the Holiest, the place where
a priest enters alone.
The baptism is the holy.
The redemption of others (through one’s own
sacrifi cial service) is the holy of the holy.
But the Holy of the Holiest is the Bridal Chamber.
In the middle of this fragment the original text is damaged.
… What is a bridal chamber if not a symbolic
image of the Bridal Chamber? The latt er is above
all evil.
Its veil is rent from the top to the bott om, as an
invitation for the chosen to enter.
In the last paragraph, Philip says about the symbolic
meaning of the fact that the veil (curtain) in the Jerusalem
temple was rent from the top to the bott om at the moment
of the cross death of Jesus.
The most important stage preceding one’s entering the
Bridal Chamber is sacrifi cial service to God through spiritual
service to people.
77. Evil spirits do not see and cannot seize Those
Who dressed Themselves with the Perfect Light.
Let such dressing with the Light be secret Mergence.
According to these recommendations, the fi rst task of
spiritual warriors is to arise in the eon of Light.
The second is to become mature in it, to become a suffi
ciently large, active, and able consciousness.
The third is to merge with the Consciousness of this eon.
Evil spirits do not see Those Who dressed Themselves
with the Light, but only when They stay in the eon of the
78. If the woman had not separated from the man,
she would not have died along with the man. The
separation from him was the beginning of death.
Therefore, Christ came to correct the separation,
to unite them, and to give the True Life to those who
died in separation, uniting them.
Philip again jokingly refers to the biblical fairy tale about
Adam and Eve. The explanation will be given in the next
79. So, let a woman unite with her husband in
the Bridal Chamber. Because Those Who have united
in the Bridal Chamber will no longer be separated.
Eve separated from Adam because she united
with him not in the Bridal Chamber.
The true and eternal mergence of the Perfect happens in
the Bridal Chamber of the Father.
80. This part of the original text is damaged.
81. On the bank of Jordan, Jesus revealed (to John
the Baptist) the Primordial Consciousness of the Kingdom
of Heaven, Which was before the beginning of
everything. Later He appeared (to John) again. Then
He manifested Himself as a Son (of the Heavenly
Father). Then He was blessed (by the Father to serve
people). Then He was taken by the Father (from this
world). Then He began to take (to the Father).
82. Since it is allowed to me to reveal this mystery,
I say: the Father of everything united (in the
Bridal Chamber) with the Bride Who afterwards
came down (to crucifi ed Jesus), and the Light illuminated
Him then. And He (leaving that place) came
to the Great Bridal Chamber. Therefore, His body,
which appeared in the next days, came out from
the Bridal Chamber. This body was similar to a body
born from a unity of husband and wife (i.e. similar
to a usually born body). Jesus made in it (in His new
body) everything similar to the image (of a usual
It is necessary that each disciple enter the Chamber
of the Father.
83. Adam came into being from two virgins:
from the (Holy) Spirit and from the uninhabited
Therefore, Christ was born from (only) one virgin
to rectify the mistake which occurred in the beginning.
This is irony, nothing more.
84. There are two trees in the midst of paradise.
From one of them originate animals, from another
— men. Adam ate of the tree which originates animals.
He became an animal and then brought forth
Therefore at present, animals like Adam are held
in respect.
So, the tree of which Adam ate a fruit is the tree
of animals. This is why his children became so numerous.
And all of them also ate the fruits of the
tree of animals.
As a result, the fruits of the tree of animals begot
numerous people-animals who now honor only
But God creates Men. (And these) Men create
The most part of this fragment is irony, this time — bitt er.
Such a mood of Phillip is especially understandable because
of the recent killing of Man-Christ by people-animals.
But the last paragraph in the end of the parable deserved
to be analyzed seriously.
From God-the-Father Men-Christs come. They hasten
the evolution of individual consciousnesses on the Earth,
and by this They contribute to fast arrival of the high quality
“Food” (see fragments 50 and 93) into the Father.
85. Earthly people also create “gods” and worship
their creations. So let these “gods” worship these
people — it will be just!
This is irony about pagans inventing gods for themselves.
So let the invented “gods” look aft er these people!
86. The deeds of man result from man’s power.
Therefore, they are regarded as eff orts.
But man also begets children, which are conceived
in calm.
The power of man is manifested in deeds, and
calm — in children.
You may fi nd that man is similar to God in this
respect. Because God also performs His deeds (in the
Creation) thanks to His Power, but it is in Calm that
He begets His Children.
The sexual function can be realized fully only in deep
calm of both partners. Therefore, Philip speaks about children
as about the result of the calm of people.
The state of the Consciousness of the Father in the
Bridal Chamber is the deepest tender Calm. His Sons and
Daughters come from It.
87. In this world, the slaves serve the free. But in
the other world, the free will serve these slaves.
However, the Sons of the Bridal Chamber will
serve the sons of earthly marriages.
The Sons of the Bridal Chamber have one and
the same name. Calm is Their common estate. And
They are in need of nothing.
In this fragment there are three profound themes connected
together by the common literal “patt ern”.
In the fi rst part, there is a theme about the predetermination
of the future destiny according to our present behavior.
Thus, haughtiness, arrogance, violent att itude, cruelty
— disgusting manifestations of the hypertrophied “I” in
some people — will be destroyed in them by God through
placing these people in the situation of slaves subjected to
power of similar to them people-animals. If such vicious
people do not want to struggle with their vices voluntarily,
God will have to destroy these vices in them using other disgusting
But the Holy Spirits gladly bring Their love to people,
serving them.
All, Who have sett led in the eon of the Father and merged
with Him, are the Father. They have att ained everything
possible to att ain in the universe. And They exist in the blissful
highest Calm.
88-89. This part of the original text is damaged.
90. Those who say that they will die first and
then rise are in error. If they do not receive the Resurrection
while being incarnated, they will receive
nothing aft er leaving their bodies.
It is the same with baptism: it is signifi cant only
if it is received by the incarnate.
For changing oneself, one needs to have a material
body, which is a “transformer” of energies. Without a material
body, a non-embodied soul exists in the state in which
it was at the end of its last incarnation. In particular, it can51
not move to another eon on its will, and nobody can do this
for it.
91. It is I, Apostle Philip, saying: Joseph the carpenter
planted a garden because he needed wood
for his handicraft . It was he who made a cross from
the trees, which he himself planted. And the Child
of his semen was hung to that which he had planted.
The Child of his semen was Jesus, and the
planted — the cross.
Joseph took care only about the material and received
from God a dire symbolic hint.
92. The true tree of life is in the middle of paradise.
It is an olive tree, from which blessings come.
It is from this tree that the Resurrection is.
The idea of the previous fragment continues: it was
necessary for Joseph to look aft er not the material trees (or
not only aft er them) but aft er the paradisiacal tree of life,
growing beyond this world. Then he could gain the Resurrection.
93. This world is a corpse-eater. And all that is
eaten (by humans) is contemptible as well.
But the Truth is a life-eater. Therefore, nobody
who is nourished by the Truth can die.
Jesus came from that place, and He brought food
from there. And to those who desired, He gave thus
the (True) Life, and they did not die.
Almost all people of “this world” consider the pleasure
of eating food as the most important thing in life. To change
the gustatory habits even slightly is beyond the capabilities
of most of those who call themselves Christians, despite the
direct recommendations of Jesus — not to kill animals for
food. The nutrition based on killing animals does not allow
— because of bioenergetical laws, not to mention the ethical
ones — entering the Bridal Chamber or even the Light of
the Holy Spirit.
There is no doubt that it is necessary for us to eat material
food; otherwise we cannot do anything on the spiritual
self-development. But the nutrition with the material food
must not stand against the nutrition with the food “from
the Truth”.
94. The beginning of this fragment is damaged in the
original text.
… Paradise is the place where I will be told: “Eat
this or do not eat that — as you wish!”. It is the place
where I will eat anything, because there grows the
tree of knowledge. It is this tree that destroyed
Adam. However, it made man live actively.
The Law (of the Jewish Bible) was this tree. It may
suggest what is good and what is bad. But it does not
remove man from what is bad and does not strengthen
man in what is good. And it created destruction
for those who ate of it. For when it commanded,
“Eat this, do not eat that!” — this became the beginning
of death.
Philip plays in this parable with the biblical story about
God-Teacher shows to people both what is good and what
is bad. Moreover, having explained to people the principles
of advancement toward the Highest Goal, He provides them
with the freedom of will — the freedom of choice of where
and how to go.
People have to go by themselves, fi nding the correct Path,
developing themselves through this. God only suggests the
Path — secretly or obviously, sometimes jokingly. And the
choices are made usually by people.
This provides people with the experience, maturity, and
wisdom. Having obtained wisdom, one can overcome all diffi
culties and through such a struggle become Perfect. Only
for such a person the Father will open the door to His Bridal
95. The blessing is superior to the baptism, because
it is thanks to the blessing that we were called
Christians, not thanks to the baptism.
And Christ was called so thanks to the blessing.
Because the Father blessed the Son, the Son blessed
the apostles, and the apostles blessed others.
The one who was blessed will gain the Resurrection,
and the Light, and the Cross, and the Holy
To Him (to Christ) the Father gave this (blessing)
in the Bridal Chamber; He received this.
96. The Father was in the Son, and the Son was
in the Father. Such are aff airs in the Kingdom of
The second humorous phrase does not provide any signifi
cant information; it only stimulates the reader to solve
the mystery of the fi rst phrase.
In the fi rst phrase, there is a description of the interaction
of the Consciousnesses of the Father and the Son: Mergence,
97-98. Fragment 97 is damaged in the original text.
Fragment 98 contains an idea which is a continuation of the
previous one; therefore, it cannot be interpreted as well.
99. This world came into being (probably) by mistake.
Because the one who created it wanted to create
it imperishable and immortal. But he (probably)
died, not att aining his goal, because the world did
not become imperishable, as well as the one who
created it.
There is no imperishability of the fruits of material
deeds, but there is only (the imperishability of
the deeds) of the Sons and Daughters. And there is
nothing that can att ain Imperishability except only
a Son and a Daughter.
The one who cannot even accumulate one’s own
power — how much more such one is unable to help
The fi rst part of the fragment is just a joke, which serves
as an artistic beginning of the parable.
Then there is a point that the only valuable fruits of all
the activity in the entire Creation are Those Who have gained
absolute Imperishability and Eternity — the Sons and Daughters
of the Heavenly Father, Those Who have entered His Bridal
In the end of the fragment, there is an idea that the one
who strives to help others must fi rst help oneself through
eff orts on self-development; the one who can do nothing —
how can such one help others?
100. The cup of prayer contains wine and water,
serving as a symbol of blood, over which thanks55
giving is performed. And it becomes fi lled with the
Holy Spirit.
It belongs to the Perfect Man (to Christ).
When we drink it, we will become Perfect Men.
To drink the Cup of Christ does not mean to take communion
in a church, even if one does it a hundred times.
To drink the Cup of Christ means to walk His entire
Path up to the Bridal Chamber, and go through His Calvary.
101. The Living Flow is like the Body (of the Holy
Spirit). It is necessary that we dress ourselves in
the Living Body. Therefore, if you go and submerge
in the Flow, you must become naked so that you may
be dressed in It.
The Body of the Holy Spirit is an image that helps
meditative perception of the integrity of the Holy Spirit.
He is indeed Living, Perceiving, Loving, Guiding, Speaking.
In order to experience the Body of the Holy Spirit, one
has to become “naked”, to get rid of all shells and layers
which are coarser than the Holy Spirit. Thus we fi nd ourselves
in the same eon where He is and receive the baptism,
birth, and blessing in this eon.
102. A horse begets a horse, a human being begets
a human being, God begets God.
The rest of this fragment is damaged in the original text.
103-104. Let me say about the place where the
Children of the Bridal Chamber abide.
In this world there is a union of man and woman.
This is mergence of energy and calm.
In the highest eon there is another form of a
union; we just use the same words. In that eon other
Consciousnesses abide; They are above all words;
They are beyond anything coarse, dense. This is in
the place where the Power (i.e. the Father) is; in the
same place are the Chosen of the Power.
Those, Who are there, are not the one and other:
They all are One there.
And those who live here cannot even leave their
fl eshly bodies…
Philip explains the symbolism of the text: in the Bridal
Chamber of the Father, They do not have sex as embodied
people do. But They merge in Love and exist there as
105. Not all who have a body are able to cognize
their own Essence. And those who cannot cognize
their own Essence cannot use the possibilities given
to them for enjoyment.
Only those who cognized their own Essence will
enjoy truly.
To cognize the highest enjoyment, one has to make great
eff orts on self-development. Only the one who succeeds in
the cognition of the Father att ains this.
The cognition of one’s own Essence is the realization
of oneself as a Consciousness in the Abode of the Father.
He is our Higher Self, which is cognized when we infuse
ourselves into Him.
106. The Perfect Man cannot be captured (by evil
spirits) and cannot be seen by them. Because they
can capture only those whom they see.
There is no way to acquire this boon but by being
dressed in the Perfect Light and by becoming
the Perfect Light. If one becomes dressed in It, one
merges with It.
Such is the Perfect Light.
One should seek salvation from evil spirits not in the
“protective magic”, not in cursing them, not in the methods
of “bioenergetical protection” or in the incantation of sorcerers,
but in Mergence with God.
107. It is necessary that we become men of Spirit
before we leave this world (i.e. before the end of this
The one who acquired everything in this world,
being its master, will not be able to become a master
in another world.
Jesus cognized the whole Path up to the end. But,
nevertheless, He came to this world as a simple man
(i.e. He did not behave like a “master”).
108. The Holy Man is holy entirely, down to the
body. If one gives bread to the Holy Man, the Holy
Man consecrates it, as well as water or anything else
that may be given. All this becomes purifi ed. And
how will the Holy Man not purify bodies also?
A truly holy Man becomes a natural healer.
109. When performing baptism, Jesus “poured”
life into bodies and “poured” death out from them.
Therefore, we submerge now in the Flow (of Life),
but not in (the flow of) death, so that we are not
carried away by it to the spirits of this world. When
these spirits blow, desolation happens. When the Holy
Spirit blows, bliss comes.
110. The one who cognized the Truth is free. The
free one does not commit sin: because the one who
commits sin becomes a slave of sin (i.e. burdens one’s
own destiny, fi rst of all).
The true knowledge is like a mother and a father
(i.e. like wise teachers, advisers, and guardians of
their child).
Those who are not capable of sinning are said to
they have att ained freedom. The knowledge of the
Truth raises them even more. This makes them both
free and above this world.
But only love creates. The one who becomes free
thanks to knowledge, because of Love remains a slave
of those who have not managed to att ain the Freedom
of knowledge yet. Such one brings the knowledge
to them and this develops them because it calls
them to the Freedom.
Love takes nothing: how can it take something?
Everything belongs to it. It does not say, “This is mine!
And this is mine!” But it says: “This is yours!”
111. Spiritual love is like wine and myrrh. Those
enjoy it who were blessed (by God).
But others also enjoy it — those who stay with
the blessed ones. But if the blessed go away, those
who are not blessed fall back to their stench.
The Samaritan gave nothing but wine and oil
to the wounded man. And it was nothing else but
blessing. Thus he healed the wounds.
And love covers a multitude of sins.
It does not make sense to comment shortly this fragment,
because its meaning can be comprehended only by
those who have personal experience of love-service to a
large number of diff erent people.
112. Those born by a woman resemble the man
she loved. If he was her husband, they resemble the
husband. If he was her lover, they resemble the lover.
It happens that she unites with the husband, as
she is obliged to do, but her heart is with her lover
with whom she also unites; then her children resemble
the lover.
But you, who are with the Son of God, do not get
att ached also to the earthly! Rather be only with the
Lord, so that those begott en by you be not similar to
the earthly but similar to the Lord!
113. A human being unites with a human being,
a horse — with a horse, a donkey — with a donkey.
Representatives of any species unite with those similar
to them.
In the same way, the Spirit unites with the Spirit,
and Logos — with Logos, and the Light — with
the Light.
If you become a human being — a human being
will love you. If you become the Spirit — the Spirit
will unite with you. If you become Logos — you
will unite with Logos. If you become the Light —
the Light will unite with you.
If you become one of earthly rulers — the earthly
rulers will associate with you. If you become a
horse, or a donkey, or a cow, or a dog, or a sheep, or
any other animal whether smaller or bigger, you will
not be able to associate either with human, or with
the Spirit, or with Logos, or with the Light, or with
earthly rulers, or with those who under their rule.
They will not lie in bed with you, and will not accept
your love.
114. Those who were slaves against their will may
get freedom.
But those to whom the freedom was granted by
the mercy of the lord, but who, nevertheless, put themselves
into slavery again, — they will no longer be
able to become free.
Christ showed people the Path to the full Liberation in
the Abode of God-the-Father. But only a few accepted this
off er. Well, this is a grievous choice of others…
115. Farming in this world requires four essences:
water, earth, air, and light.
In the same way, the farming of God consists of
four essences: faith, aspiration, love, and knowledge.
Our “earth” is faith in which we are deep-rooted;
“water” is aspiration which carries us; “air” is love
thanks to which we live; and “light” is knowledge
which allows us to mature.
116. The beginning of this fragment is damaged in the
original text.
… Blessed be those who have not caused grief to
any being.
Such was Jesus Christ. He greeted all in this world
and did not burden anyone with Himself.
Blessed be those who live like this! For they are
perfect men!
For Logos is like this.
117. Ask us about Him! For we cannot reproach
Him for anything! How can we reproach this Great
One? He gave Calm to everyone!
Let us notice: the Great Ones give Calm. The opposite
of them, demonic and devilish people bring enmity, hatred,
chaos, violence, devastation, suff ering.
118. First of all, one should not distress anybody:
either big or small, unbeliever or believer; then one
should off er Calm to those who live in peace and
There are Those Who can give Calm to those living
in good.
Mere kind people cannot do this, because they
themselves are still dependent.
And They cannot cause grief, (unnecessary) suffering.
But those, who are still on the way to becoming
like Them, distress people sometimes.
The One Who has mastered the secrets of the
Existence brings joy to good people!
However, there are those who grieve and feel
angry because of this.
119. A householder has acquired all sorts of things:
children, slaves, catt le, dogs, pigs, wheat, barley,
straw, grass, dog’s food, and best food, and acorns.
As a reasonable man, the householder knows which
food is for whom and thus gives bread and olive oil
to the children; castor oil and wheat — to the slaves;
barley, straw, and grass — to the catt le; garbage —
to the dogs; acorns and bran — to the pigs.
So are disciples of God. If they are wise, they
comprehend the discipleship. Fleshly forms do not
deceive them, and speaking with someone they
look at the state of the soul of that person.
There are many animals with human appearance
in this world. Disciples of God identify them
and give “acorns” to the “pigs”; “barley”, “straw”, and
“grass” — to the “catt le”; “garbage” — to the “dogs”;
“sprouts” — to the “slaves”; and the perfect “food”
— to the “children”.
Using images of animals, Philip writes about psychoclassifi
cation of people according to the psychogenetic age
and the qualities which every one of them developed during
the personal evolution. Each of these groups needs “food”
appropriate only to it.
120. There is the Son of Man (Christ), and there
is the Son of the Son of Man. The Lord is the Son
of Man. And the Son of the Son of Man is the One
Who was created by the Son of Man.
The Son of Man received from God the ability
to create. But He can also beget.
See explanation aft er the next fragment.
121. The one who has the ability to create (earthly
things) — creates (them). The one who has the ability
to beget (children) — begets. The one who creates
(earthly things) cannot beget (at the same time).
But the One Who begets can also create. And
the One Who creates — also begets. The progeny
of such (Perfect) One is this Creation. This (Perfect)
One begets also (another progeny) — not earthly
children but Likenesses of Oneself.
The one who creates (earthly things) acts openly,
not hiding. The one who begets acts secretly, in
private. But this progeny is not like the progeny of
the (Perfect) One.
The One, Who creates, creates (also) openly. And
the One, Who begets, begets the Sons and the Daughters
(also) secretly.
This fragment has much “play on words”. This can be
seen very clearly if one rewrites it without explanations in
The word to create in the second paragraph means to materialize;
this concerns the creation of the world by the Father
and the ability of Christs to materialize diff erent objects.
This world created by the Father can be also regarded as
His progeny. Both the Father and the Christ beget new Sons
and Daughters; They do this secretly from the people of the
material world.
122. Nobody can know when a husband and a
wife united with each other, except themselves. Because
their marriage is hidden from the outsiders.
And if an impure marriage is hidden, then how
much more a confi dential mystery is the pure marriage!
It is not fl eshly, but pure; it is determined not
by passion, but by sober will. It belongs not to the
darkness and night, but to the day and light.
A marriage, if exhibited, becomes adultery. A
wife is considered unchaste not only if she unites
with another man, but even if she leaves her bridebed
and is seen by others.
Let her meet only with her parents, friends of the
husband, and the children of her bridal chamber;
they may enter her bridal chamber every day. But let
others dream of hearing her voice there and of enjoying
the fragrance of her incenses! And let them
be satisfi ed, like dogs, with the crumbs that fall from
the table.
The Husbands and Wives (of God) belong to the
Bridal Chamber. One cannot see Them unless becomes
as They are.
No one except the Father can see and know the Greatness
of Those Who att ained the Bridal Chamber, unless one
att ains the same level of development.
123. The beginning of this fragment is damaged in the
original text.
… Abraham in order to perceive the One Whom
he had to perceive performed circumcision of the
foreskin, showing by this (symbolically) that we
should rid ourselves of the fl eshly — that which is
of this world.
Then the original text is damaged partly.
… As long as the intestines of man’s body are
hidden, the body is alive. But if the intestines are uncovered
and fall out, the body dies.
It is the same with a tree: while its roots are hidden,
the tree blossoms and grows. If the roots are
uncovered, the tree withers.
It is the same with any phenomenon in the world,
not only in the material but in the hidden one as well.
Thus, as long as the root of evil is hidden it grows
and is strong. When it gets known, it begins to bloom.
But if its root is uncovered, it perishes.
Therefore, Logos says, “Already the axe lies at
the roots of trees! If it does not cut up completely,
that which was cut will grow again. Hence, it is necessary
to drive the axe deep enough so that it tears
out the roots.”
And Jesus destroyed those roots in the place
where He worked. And He also did this partially
in other places.
As for all of us, let us cut into the roots of evil,
which we fi nd within ouselves, and tear out evil with
its roots from the soul!
We can tear evil out only if we know it. If we are
ignorant of it, it will continue to grow its roots and
multiply itself in us. Then it will get the complete
control over us; we will become its slaves. It will enslave
us more and more, forcing us to do that which
we do not want to do and forcing us not to do that
which we want to do… It is very powerful until we
know about it in ourselves!
While it exists, it acts. Ignorance of it is the mother
of evil in us. Ignorance leads us to death. And
those who have not become free from ignorance have
not existed yet as (true) people, are not existing,
and will not exist!
Those who are in the true knowledge fi ll themselves
with Perfection as the Truth reveals Itself to
For the Truth, even as ignorance, — while it is
hidden, it rests in itself; but when it is revealed and
recognized, it blooms, being praised.
How much more powerful it is than ignorance
and errors! It gives us Freedom!
Logos said, “If you know the Truth, it will make
you free”.
Ignorance is slavery. Knowledge is Freedom.
Seeking the Truth, we discover its seeds within
If we unite with It, It will receive us in the Primordial
Philip discusses the mechanism of repentance and insists
on the necessity of paying serious att ention to the intellectual
Repentance is purification of oneself from vices. Two
foundations of all our vices are the following:
1. The ability to cause intentionally suff ering to other
beings (for example, just by “distressing” them); by doing
this we manifest our egoism, the “I”, and a lack of developed
love in ourselves. With the hypertrophied “I” and without
developed love, one cannot really approach the Father.
2. The absence of permanent orientation of the att ention
to the Father, the absence of aspiration to Him.
In connection with this, let us discuss faith. Faith as simple
“yes” as an answer to the question “do you believe?” — is
too litt le. The true faith is indeed the permanent and unshakeable
remembering about God-Teacher, Who teaches us all the
time; it is especially important to remember about this at the
moments of critical situations, which are also His lessons for
us. The thing which brings one to such a level of faith is large
and long intellectual work done under His guidance.
Only thanks to such eff orts of spiritual warriors, God
becomes for them a Living Reality, and not just a symbol, an
abstraction which you are supposed to worship. Thus faith
turns into knowledge about Him.
On the highest level of its development, the faith changes
— necessarily through the stage of knowledge about Him,
knowledge of Him — into passionate Love, which alone
can help one to become close to Him and then to enter His
Abode and merge with Him.
… Penitential work is not just recalling aloud in front
of a “father” all your true and imaginary deeds-sins. Penitential
work is studying of oneself as a soul and transforming
oneself by introspection and self-education. It is
necessary to note that “sins” are not the main things we
have to struggle with: they are just manifestations of qualities
of the soul which are called vices. Therefore, it is vices
that one has to struggle against with the help of the axe
about which Jesus and Philip told. And this struggle can be
launched in full strength only aft er one realizes God — as
a Living Teacher.
… The result of the entire work on purifi cation and development
of oneself is one’s birth and maturing in the highest
eons. As this happens, all the material, fl eshly become
less and less signifi cant and then is “cut off ” completely (at
what Abraham hinted by his circumcision).
Then only He remains.
124. Possessing manifest things of the Creation,
we regard them as signifi cant and respected, while
that hidden from our eyes — we regard as useless
and despicable.
But the reality is opposite: manifest things of this
world are useless and despicable; but those found in
the world hidden from us are signifi cant and worthy
of worship.
The mysteries of the Truth are revealed only through
symbols and images.
We, born in material bodies on the Earth, get accustomed
to look from the matt er of the body at the world of
matt er around it.
But those walking the Path pointed by Jesus, aft er being
born and having matured in the highest eons, learn to look
and see in these eons, and from them.
Philip writes about His own impressions of such seeing.
125. The Bridal Chamber is hidden. It is the innermost.
At fi rst, the veil concealed how God controls the
Creation. But when it is rent (for spiritual warriors
who come close to it), and the One Who is inside reveals
Himself, then one leaves this house of separation
(the body). Moreover, it will be destroyed (dematerialized).
… But the Divine of a spiritual warrior does not
enter the Holy of the Holiest at once, because It cannot
unite (at once) with the Light, with Which It has
not been united yet, and with the Primordial Consciousness,
the gate to Which has not been opened
yet (for entering). The Primordial Consciousness will
be under the wings of the Cross and under Its Arms.
This meditation will be the saving ark for the spiritual
warrior even if the fl ood comes.
There are some of the companions of Christ who
then will be able to enter inside behind the veil together
with the High Priest (Christ).
The veil (of Jerusalem temple) was not rent at the
top only. If it were so, then the entrance would have
been opened only for those who are of high rank
(on the Earth). And it was not rent at the bott om only,
because then it would have pointed only to the low69
er ones (of social hierarchy). But it was rent from the
top to the bott om.
The entrance is opened also for us who are low,
so that we may enter the Treasury of the Truth.
In it, there is the One Who is by right held in high
regard, Who is imperishable.
Yet, we make the Way to that place through disdained
symbols and ephemeral images. They are
disdained by those who hold the earthly glory. Yet,
there is Glory above glory, and there is Power above
The Perfection opened for us the Treasury of the
Truth. The Holy of Holiest was opened for us, and
the Bridal Chamber invited us in!
… As long as all this is hidden from people, evil
leads them to the futile. And they have not separated
it from that which was sown by the Holy Spirit.
Such people are slaves of evil.
But when This approached, the Perfect Light embraces
every one (of those who enter It). And those
who are in It receive the blessing. Thus slaves become
free, and those who were captured become liberated!
126. Every plant which was planted not by My
Heavenly Father will be torn out.
Let they who are separate — unite (in the highest
eons) having become Perfect!
All Who enter the Bridal Chamber will kindle
the Light of Truth more, for They are not begott en
in the darkness as those begott en in earthly marriages!
The Fire will burn in the night and fl are up
stronger, because the mysteries of this Marriage are
performed in the Light of Day! That Light of Day
will never cease (for Them)!
127. If one becomes a Son of the Bridal Chamber,
it means that He has cognized the Light (of the
Holy Spirit) before.
The one who has not cognized It in the world of
matt er will not receive It in That place.
The One Who has cognized the Light (of the Holy
Spirit) cannot be seen and captured (by evil spirits).
And (evil spirits) cannot torment such Perfect Man
even (incarnated in a body) in the world of matt er.
Such Perfect Man has cognized the Truth and dwells
now in the Abode of the Primordial Consciousness!
And It is opened for such Perfect One — in the Light
of the Holy Day!
1. Antonov V.V. — Ecopsychology. “New Atlanteans”,
Bancroft , 2008.
2. Antonov V.V. — The Original Teachings of Jesus
Christ. “New Atlanteans”, Bancroft , 2008.
3. Okulov A. and others (eds.) — Apocrypha of Ancient
Christians. “Mysl”, Moscow, 1989 (in Russian).
4. Trofi mova M.K. — Historico-Philosophical Questions
of Gnosticism. “Nauka”, Moscow, 1979 (in
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