JESSENIC VIEW ON GNOSIS (THIRTEEN POINTS OF ...

JESSENIC VIEW ON GNOSIS
(THIRTEEN POINTS OF CLARIFICATION AND DEFENSE
OF TRUE JESSENIAN GNOSTIC HERITAGE)
TABLE OF CONTENTS
1 – What Jessenes assume to be Gnosticism and Gnosis........................................................... 2
2 – What Jessenes, as Gnostics, assume to be the Cosmos........................................................ 4
3 – What Jessenes, as Gnostics, understand and conceive regarding Deity............................... 8
4 – What Jessenian Gnosticism conceives on being human .................................................... 11
5 – Gnostic-Jessenian conception on Salvation ....................................................................... 15
6 – The concept of proper conduct in Jessenian Gnosis .......................................................... 16
7 – The Jessenian Gnostic concept on fate or heimarmené...................................................... 20
8 – Jessenian Gnosis and its respective definition of psyche and of the Jungian scientific
assessment regarding the aspects of human psyche and ego ................................................... 22
9 – The great Gnostic ancient concept of Gehenna or reflecting sphere and the psycopompic
work of the great Mystery Schools from all times and ages .................................................... 27
10 – The fear of some modern Gnostics about what the great angelical work of God’s Love
before the mystery of the death, revealed in Psalm 23............................................................. 30
11 – The Gospel of Pistis Sophia and the secret of the work of Angelical Fraternity in the
domain of reflecting sphere or Gehenna. ................................................................................. 31
12 – Deepening into the Jessenic thought on Cabalah, Gnosis and Gnosticism...................... 32
13 – The building of a Gnostic Ekklesia as an echo of legitimate yearning of Anthropos; such
Ekklesia responding to Mani’s mantra: ‘The Ekklesia is one, is two and is three’ ................. 35
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Jessenic View on Gnosis
1- WHAT JESSENES ASSUME TO BE GNOSTICISM AND GNOSIS.
Gnosticism is the Initiatory Way for achieving the Knowledge of God and His relation
with Creation and Creatures, and that of these with God, based on direct contact between the
mind in enlightenment process and the divine principle concealed within human heart.
In Greek, the kind of Knowledge reached by neither studies nor intellectual effort, but
rather by a set of cognition, insight and enlightenment experiences through which God makes
Himself known and is acknowledged by humans is called Gnosis.
Truthfully, Gnosis is the very God’s breath, the Blowing (Paraclete) hypostatically 1
transmitting itself in an inner or intuitive manner, and once assimilated by the Gnostic, leads
the one to a spiritual experience, unable to be described neither dogmatically, as theology
does, nor philosophically. Instead, it pursuits to such expression in the myth, in the Mystery
Language. Regarding this, we should not see ‘myth’ likewise the definition from a dictionary,
to wit, a ‘Story in which imaginary beings and events take place, symbolizing nature forces,
human life aspects etc.’, or a ‘Representation of facts or actual characters, exaggerated by
demotic mind, tradition etc.’, or even a ‘Depiction of a historical event so full of fanciful
overstatements that it deviates itself almost completely from reality or verges on falsehood’.
A definition for myth that most closely approximates to the one Gnosis and
Gnosticism resort, in order to manifest and make themselves assimilable by human inward, is
following: ‘Myth is a language which employs allegory, and whereby a glimpse on a
historical or philosophical natural fact is available, yet on a totally spiritual background, i.e.
on a background oriented to bring about the very interpretation of soul’s life experiences’.
Not only Gnosticism, but also great esoteric religions from Greece and the East have
utilized myths to compose enlightening initiatory teaching which communicates as Mystery
Language.
Mystery Language overlaps mythical language, although not shunning the later, to
create a style of esoteric message mostly rather speaking to cognition, insight and eventually
enlightenment than to reason, thought and feelings.
Gnosticism is that initiatory teaching based on Gnosis, the hypostatical knowledge
arriving through a inner way, by intuitive means, providing the process for a true genesis, or
as Jesus would say, a new birth. The person dead to Light, once having engaged in the Fall, is
able to reborn to Light through this new birth.
1 We employ the term Hypostasis in its upmost esoteric meaning, i.e. it means to us more than mere genesis, but
rather those beings directly generated by God’s Power, yet, along with such Power, which is pure Light, those
beings are assuming ever increasing parcels of darkness, thus distancing from God, although not disconnecting
from Him, and descending through a decreasing scale of Light down to the neighboring the darkness itself,
bearing however that power of Light as Knowledge of God or Gnosis.
Before the Fall, those Angelic Beings reached the ‘Moon’, not going any further. Then Adam, the Humankind,
was generated or hypostasized, as an angelical throng who went through the lunar veil, coming to inhabit
Heavenly Earth, located very close to the darkness. Such Man owned, by hypostasis, Gnosis and lived in it.
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Such Gnosis is reclaimed in the Gospel of Pistis Sophia, in the Hymn of the Pearl 2 , as
well as other classical Gnostic works, e.g. the prefiguration of the Saviour, that is, of
Knowledge which comes down through an Angelic hypostatical descending latter, putting on
itself the angelical garment respective to each stair, until reaching and mingling us, the fallen.
In that sense, it is said Jesus has ascended to the Heights, descended while getting dressed
with the vesture from each angelical domain, and reached us clothing a triplet and fivefold
vestment, where it was written the following five words: zama, zama, ozama rarama ozay 3 .
That process of descending Saviour-Gnosis is the same of everyone Saved, in other
words, of everyone longing to be redeemed, meaning that those vestures are going to sprout in
the one, as if a soul birth or a new birth.
Concerning this new birth, we should turn ourselves to the mythological depiction in
Moses’ book named Bereshit (Genesis), in order to observe that underneath the Tree of Life
there have been four river arms and that alluded tree has been revolved by a serpentine fire
sword.
All present description must be understood in the following way: Gnosis, God’s
hypostatical Knowledge, has descended, via angelical being after angelical being, to the
‘Moon’, and from ‘Moon’ to the heart of Earth (Adamah), through an angelic being named
Adam, finally touching the waters of the planet.
In fact, it is written in Genesis 1, verses 2 and 3: ‘And the earth was without form, and
void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon the
face of the waters. And God said, Let there be light: and there was light.’ (King James Bible).
This means Gnosis has reached the Heavenly Land waters and inhabited its surface, as
we should notice in Psalm 29, verses 3 to 5 : ‘Give unto the LORD the glory due unto his
name; worship the LORD in the beauty of holiness. The voice of the LORD [is] upon the
waters: the God of glory thundereth: the LORD [is] upon many waters. The voice of the
LORD [is] powerful; the voice of the LORD [is] full of majesty. The voice of the LORD
breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.’ (idem)
In Gnostic more advanced teachings, Heavenly waters stand for baptismal waters
within which Adam perpetually had been remained, extracting from the cedar of Lebanon 4
(that is, from the Tree of Life in Eden) God’s majestical voice (i.e. Gnosis).
Such tree immersed in waters points indeed to the whole hypostasized Angelical
Hierarchy, from the highest heights, where God stands walled with transcendence, to the
2 Versions for both the Gospel of Pistis Sophia and the Hymn of the Pearl by Jessenian Community are available.
The first is to be ordered. The second can be read and downloaded from Jessenian website.
3 The author is aware that the expression, as contained in the Coptic version of the Gospel of Pistis Sophia
(although originally written in Greek, copies only in Coptic were found to the present time), is zama zama ozza
rachama ozai (ZAMA ZAMA VZZA RAXAMA VZAI,, being transliterated to Greek ZAMA ZAMA WZZA
RACAMA WZAI). (Reviewer’s note)
4 The water from the river of Eden, as well as the sap from Lebanon or Tree of Life indicate the luminous blood,
pure and replete of Gnostic consciousness, which hypostatically flows from God to the lower spot, represented
by the Earth, through the vessels of the Angels and Adam. That is the reason the Hebrew particle dam, meaning
blood, appears in the terms Adamah (earth) and Adam. On the Cross, Christ provided Adam those blood sap and
water once again, and the blood (dam) for Adam, nourishing him with water and blood from Gnosis once more.
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lowest site, Eden, home of Adam-Angel. Furthermore, all that descending rank had borne
Gnosis through, in order to make it buoy on the waters, like God’s Spirit who proclaims ‘Let
there be Light’.
When Adam has lost his heavenly citizenship, being expelled to Gnosis-deprived
darkness, he suffered from hunger and thirst; hunger for Jehovah’s Word or Voice which had
been lightening amongst the Tree of Life and many Edenic waters; and thirst for those waters
where God’s majesty had been Wisdom and Gnosis.
The magnificent plan of God was to deliver a special hypostasis, that of the Saviour,
being not entirely an hypostasis, for ‘He lived in the Bosom of the Father since eternity as a
pleromatic reservoir of Gnosis’; rather, He descended, assuming the several Angelic forms
and reaching the Heavenly Tree; nevertheless, from there He leaped over darkness, broke
through the circles of gloom and finally reached to the place fallen Adam had been lying,
famished and thirsty, then rising to his damaged generation as Jesus Nazirene and Christ on
Jordan’s waters, and making the dove float in the bosom of the dark waters from this world of
the Fall.
He established Baptism and Sacred Meal, he himself being a Tree of Life sprout which
appeared in the midst of darkness circles as Cross-Cedar and once again makes spout as blood
and water God’s majestical voice, as Gnostic force, as grape, bread, milk and honey baptized
persons have to taste, drink, eat, and enjoy Gnostic liberating power.
Such holy nourishment and water on which Paracletian Dove buoys constitute the
elements for the cult of Christian Gnosis Mysteries. The one who participates in those
Mysteries is able to break backwards through cosmic circles of gloom up to the neighboring
of ancient and lightening Heavenly Tree of Life and the bosom of waters from the four rivers
of Gnosis emanating therefrom.
The one will be climbing the Cross ladder stairs up to the place Angels and Humans
forever live immersed in a Gnostic baptism and are nourished by the voice of God’s
Knowledge.
2 – WHAT JESSENES, AS GNOSTICS, ASSUME TO BE THE COSMOS.
Every religious traditions acknowledge that the world we live and can sense through
our eyes or special instruments is imperfect.
We do not see much difference among the respective explanations each one of those
ancient esoteric religions had been providing to understand how a Perfect God could let an
imperfect Creation be brought forth.
The difference lies in the manner each one of them has covered their explications with
myth, so that it has been left an obstacle for ordinary and non-initiate person: interpreting the
symbolic meanings each myth has made use to narrate the same explanation.
Gnosticism has excelled the symbolic bark of every esoteric religious myths from past,
composing an ultimate myth, complete, presenting all the formation of Universe by God and
how imperfection, as a sort of second Creation, far from God’s original plan, has entered it.
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Gnostic myth is a Myth of the Fall, as well as a Myth of Cosmos Creation and
Formation. Along its narrative, replete of hermetic symbols and apocalyptic pictures, we
might notice current Creation is cloven and divided into Original Creation and Imperfect
Creation.
By the Myth of the Fall, we shall understand angelic-human wave of life, designated
as Adamic, previously belonged to the part of Cosmos which have been Original Creation,
Kingdom of Light, and then has lost its citizenship from such kingdom, falling through the
cosmic circles of Imperfect Creation, Kingdom of Gnosis-deprived Darkenss.
One of the most esoteric religions our planet has ever met, the Buddhism, discloses
this kingdom of Imperfect Creation as a place of sorrow.
Buddhism, as much as Gnosticism, starts with fundamental recognition that earthly
life is full of imperfection and suffering.
In both Buddhism and Gnosticism, it should be noticed that earthly life counterfeits
celestial life. The later is nourished by a universal blood, being the Pareclete infused into
cosmic waters and angelic vessels of holy creatures.
The flow of such universal blood is originated from an inexhaustible spring, and
everyone is embraced by its ocean as a fraternity of beings who lives on love, on giving,
receiving and sharing everything.
The former is a life nourished by predation, one being consuming another, or
destroying another, thus resulting a universal life visited by distress, fear, death and
destruction that each element partaking in it can cause to another.
In such universal life, uniquely made by predation nature, for laws are clear,
inexorable, undoubtedly real: being born is pain, growing is pain, aging is pain, dying and
having to be born again, in the bosom of that predatory life, is pain anyway.
The big question Buddhism shortens and suggests as meditation for its adept is
summarized as follows: how to escape from the cycle of predatory life, abridged as pain?
Buddhism, and Gnosticism as well, brings out two wheels of life (whereas Judaism
exposes two trees of life): that of Samsara, which grinds us in so many sorrow, ending in
death; and that of Nirvana, where all the suffering is extinct, extinguished.
Gnostic Judaism, Gnostic Christian and Buddhism are not different from each other,
when intending to reveal that the wheel of Samsara (or the tree of science of good and evil)
represents cosmic locations where life is full of pangs, danger, imperfection, thus resulting
illness, senescence and death.
Gnosticism is in truth a Theosophical current, availing itself of Gnosis essence and
action in the bosom of great esoteric religions of old to devise a Pansophy, a Universal
Wisdom, capable of clarifying not only the wholeness of Creation issue as an act of God’s
power, but also the question concerning how such Creation, emerged at first according to a
plan of God and arranged as a Cosmos or a beautiful and harmonic Order, replete of lifeblood
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(or conscience) from God’s being, under the form of Gnosis, deviated then from such Order,
turning to a place of predatory life, full of fear, shadows and distress.
Buddhism shows us quite well the reality of this world of sorrow, and reveals with
magnificent beauty how we can escape from it, although not expounding how such world has
become imperfection and a den of suffering. Judaism steps towards that subject and unveils us
the Myth of Heaven and Fall, yet not scrutinizing how imperfection has come up in the form
of Tree of Science of Good and Evil, inward the realms of Original Creation; in addiction, it
is not clearly explained how we can return to Heaven, at least, not in the same beautiful and
plain intensity as that of Buddhism. Finally, Christianity, which brought us close to the Myth
of Lucifer’s Fall, heightened the knowledge on how imperfection has entered God’s Original
Creation; however, it also leaves gaps regarding how imperfection has gone in Lucifer’s
Heart.
Gnosticism descends to Platonism, Pythagoreanism, Mysteries of Isis and Osiris,
Babylonian Mysteries of Isthar, Zoroastrianism, Judaism, Buddhism and Christianity, and,
under the magnificent stairs of Jesus Nazirene and Moises’ teachings, gives rise to Pleroma
and Kenoma 5 Myth.
Ancient esoteric religions had been teaching humans were guilty of world
imperfections. Holding this view, they have framed the Genesis Myth specifically
emphasizing the transgressions made by first human couple, thus causing the ‘Fall’ of both
themselves and Creation, and as the starting point of the condition we now realize in this
present world, that is, the corruption and imperfection condition.
Gnosticism sees the imputing the world corruption solely to human as a very
incomplete stage of revealing God that theologians and priests from modern religions, unable
to follow the prophetic cycles of divine revelation in the timeline, cling to formulate their
dogmas.
Therefore, Gnosticism puts on view a vast richness of other elements causative of
world corruption and fall, and even of humanity, by reelaborating the Myth of the Fall.
Verging on Zoroastrian largely dualistic esotericism, as well as Pythagoreanism and
Platonism, Gnosticism does not accept Hindu monistic concept of Karma as a plausible
unitary explanation for the existence of this world corruptible and full of pain.
The main issue concerning the purely Gnostic reinterpretation of the Myth of the Fall
is rather to emphasize than to state evil and suffering are directly caused by a deviation of
God’s will and His Creative Plan, or than to try depicting this evil and imperfect world as a
place where human has come, in order to accumulate improving and evolutionary karmic
experiences, and that all the things here extant have been created by God, or that they are a
product of a series of evolutionary events behind which God stands, or that God is indeed
inserted in such series of events and elements.
5 Pleroma is the Original Creation, while Kenoma is the World visited by Imperfection. Valentinian and
Manichaean Gnosis have formulated an elevated theosophy regarding how Cosmos, as Order, and Cosmos, as
Evil World and the Domain of the Fall, have emerged. That theosophy is available to be appraised in our
comment on Pistis Sophia, volume I, particularly in the passage about Triconead.
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On account of this, we will not be able to see Gnosticism as an Initiatory system which
can be compared to most of Initiatory modern Hindu esoteric currents, specially those very
close to Theosophy founded by Mme. Blavatsky, where the terms evolution, karma and
involution not only are like axes of all theosophical concept on cosmos and microcosms, but
they also bear all monistic philosophical pendulum of Hinduism.
We are conscious that the very significant and laudable Mme. Blavatsky figure
massively revolutionized with her esoteric genius the turn of the Nineteenth to the Twentieth
century, and that she assessed with immeasurable appreciation the importance of Initiatory
Gnostic system. However, it is imperative to understand she was an unconditional adherent of
Hindu monism, the same which could not receive, in the Third century A. D., Gnosticism
from great Persian Manes or Mani, for exceedingly acclaiming the relevance of material
world as a place for improving and evolutionary karmic experiences and grounding its idea in
the teaching that ‘God has split, in the beginning of Creation, two kinds of energy,
respectively, spiritual and material, and that, likewise that in the beginning, God still let
stream from Himself those two kinds of energy, in order to rule and command everything’.
Until today, we see some memorable adherents of Blavatsky’s Theosophy attempting
to comment on Gnostic writings, such as the Gospel of Philip or the Gospel of Pistis Sophia,
and keeping, as faithful monists, the Vedantic-Hindu idea that ‘the four arms of Vishnu-form
are the powers controlling all functions of material nature’ (according to Srimad-Bhagavatam,
Canto 3, Chapter 28, verse 27).
As a matter of fact, the idea that God controls material nature is very far away from
fundamental Gnostic idea which originates the texts of Nag Hammadi Egyptian library,
specially those such as the Gospel of Philip and the Gospel of Pistis Sophia, for presenting
themselves very distant from the Myth of the Fall, the doctrinaire core from which
Gnosticism discloses its cosmologic dualistic doctrine.
Hindu cosmologic completely differs from Gnostic cosmology, by stating that cosmos,
in its current state, is a place entirely controlled by God and his ‘demigod’ agents, and that
only an intellectual forced adaptation can bring such different cosmological philosophic
currents near each other.
Quite contrarily, Gnostic cosmology does not accept that this imperfect material world
is a God’s Creation, or a place entirely controlled by God, for, if so, we should then attribute
to God the main feature of this world: causing death, corruption and distress.
For this reason – we repeat – Buddhism, which states this world, being a place of
transitoriness and sorrow, a place of impermanence and illusion, could embrace and deeply
understand the philosophical dualistic teaching of Manes or Mani, founder of Manichaean
Gnosticism, to the point where Chinese Buddhism considers Mani the Fifth Buddha and has
originated a very firm Eastern community of that great Gnostic teacher, where, in the
Twentieth century, it was found writings and painting works with very typical Manichean
pictures: the man-serpent; the threefold tree, representing human being; Mani or his disciples
riding camels or horses and delivering the ‘Religion of Light’ to most varied distances etc.
If the basic monistic cosmological question is settled into the assertion God’s controls
everything, including material world, and on the other side that of Gnostic dualist is its
converse, affirming matter is not ruled by God who transcends the former, being opposite in
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nature to the one of material, and pure Light, while the other is pure Darkness. Thence, it is
necessary to investigate a little of the Gnostic idea about what God is.
3 – WHAT JESSENES, AS GNOSTICS, UNDERSTAND AND CONCEIVE
REGARDING DEITY.
To Gnosticism, God is hardly to be defined, for existing outside and separated from
human and Creation reality.
To Gnosis, The knowledge of God is that of the Unknowable, i.e. the one outside
Creation and that of nothing is substantial, whereas intellectual knowledge can reach nothing
but the substantial and tangible.
We see Gnosticism as a negative 6 philosophical elevated conception of Deity, which
reconciles monotheism and polytheism, theism and deism, dualism and monism.
Thereat, every noteworthy anti-Gnostic religious and philosophers, ignorantly and
wrathfully, could not acknowledge Gnosis as a great synthesis of all ‘collections of
knowledge on God, His relationship with Universe, Man, universic creatures, and that of the
later ones with God’.
Anti-Gnostics has always seen in this resolution of vastly conciliating Gnostic
concepts on God as a chaotic and stupid, insane and perilous way of religious syncretism.
They had been telling Gnostics have mingled in a very chaotic manner Neoplatonism,
Astrology and Eastern Mystery Religions, adding elements from Christian doctrine to that
already perplexing mixture, and attempted to offer this to First to Fourth century A. D. people
as saving and initiatory wisdom.
They have claimed ‘Christian Church’ has magnificently triumphed over them, even in
first great council, named Council of Nicaea, extraordinarily repeating the feat in many other
councils, until exterminating the Gnostic plague from the ranks of ‘church’.
However, we should face the problem of Gnosticism emergence in the bosom of first
Christian communities in a philosophically sensible and righteous way, then we will be
realizing the issue wherefrom the Gnostic doctrine was raised has revolved around the term ‘it
was created’.
The circle of Egyptian Jews connected, on the one hand to Essenism, and to Platonism
and Pythagoreanism from Greek philosophy on the other hand, has started a deep appreciation
of the Greek version of Hebrew Bible or Biblical Old Testament.
Such group has discerned in Greek rendition of Genesis two words different from each
other for God’s creative act; the first means ‘to create’ strictly speaking; the second is closer
6 Negative Conception on Deity: a philosophical method to define God by only saying everything He is not and
refusing to say what He is. Acting so, we will find God in a real situation which is not separated from and thus
transcendental to that of our mind, even though the mind being enlightened.
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to the meaning ‘to mold’. Therefore, it was deduced there had been two creations, one of God
and the other of the false creator.
The circle has gone even further into its conclusions, trying to reach the origin of evil
and how it has appeared in the bosom of God’s good creation. At this point, we might
paraphrase Antonio Piñero, an authoritative scholar of Gnosticism.
He says in his book El Otro Jesús (The Other Jesus, Publisher: Ediciones El Almendro
de Córdoba, S.L., Spain), ‘the starting point of Jewish Gnosticism, and thus Christian, is when
certain Jews, very concerned on finding a reason for many evils in this world, have thought
appropriated to establish a distinction between supreme and ultra-transcendent Deity,
unreachable and totally unrelated to matter (and subsequently to this world, created from
unconformed evil matter), and the concrete and actual creator of this low and so imperfect
world or universe.
‘The creator of such imperfect world must necessarily be a kind of entity indeed
dependent on supreme Deity, not being however exactly the same as the later. That dualism
has found one of its justifications in the binary preamble of biblical book of Genesis (1, 1-2,
3; 2,4ff.), according to which the creation of Adam is presented in two versions distinguished
from each other. In the first, it was performed by Elohim (‘the gods’, literally translated from
Hebrew). The second is attributed to Jehovah, as though they were two different deities.’
Gnostics then redefine the term ‘created’, employed in Chapter #1 of Genesis biblical
text, by removing it from its more ordinary context and inserting it in the midst of complex
contexts, comprehended only by a mind with at least a minimum extent of enlightenment.
They have aggregated to the sense of the word ‘created’ the concept of angelical
hypostasis, that is, God has not created out of nothing as theistic catholic or protestant dogma
claims to be, but has emitted co-creators He has extracted from His own power, yet not with
equal intensity of His, or in His wholeness; rather, He has emitted in ever decreasing ranks of
intensity.
Had those Jews stated that God has emitted all of Himself inwards the circle of His
Creation and divided Himself into thousands of angelical particles and holy elements of
Creation, even the material ones, and that the sum of all of this is God Himself, then they
would fall into monism.
On the other hand, if those same Jews had affirmed God is entirely separated from
Creation, then, a question was to remain: Who has created it? Who holds Creation, since
supreme God stands careless of any creating process?
Embracing the idea of the emergence, through hypostasis, of Co-Creators Angelical
Beings from Deity, as well as the idea that they have been made from a kind of power lesser
than the total Power, the later living separately within transcendental God, and that they have
created the world, the question would be better solved.
Nevertheless, the idea of Hypostasis had to be demonstrated, and then it was rose the
need for generating myths of Universe Creation and formation, its creatures and the relation
between both of them to God.
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Gnostic Myths were to solve another question as well: if Angels were hypostasis of
God’s creating power, yet not God Himself, then the Fall should be attributed to Angels, that
is, to the very ‘God’s angelic-cosmical hands’, lying to Him only the accusation of choosing
angelical agents to Create which wittingly have come up from Him with lesser perfection.
In fact, theism, or more clearly stated, the Christian religious idea, attribute to Lucifer,
a God’s Angel, the Fall and the beginning of both imperfection and the origin itself of Evil.
Gnosticism was compelled to rethink very deeply the exoteric idea of Christian
orthodoxy religiosity, for, if theism attributes to Lucifer causing the evil, an intriguing and
anguishing question remains: how a God’s perfect being, like Lucifer, could fall into
imperfection? And subsequently, how a perfect being, like Heavenly Adam, could also fall
into corruptibility? How could perfection conceive imperfection, if in divine world a nature
generates but other resembling itself? Is the issue not situated in the Limit each being created
bears in one’s nature of perfection?
The idea of Lucifer as causation of evil and creator of this evil world was rethought by
Bogomils and Cathars, as well as the Templar Knights, in a very Gnostic way, and all of these
currents redounded to Valentinian Gnosis idea of Angelical Hypostases and Triconiad.
In addiction, it is the doctrine of Angelical Hypostases which connects God to the
world or Creation, forming with it a Pleroma, a Triconiad, pervaded in the Gospel of Philip
and Pistis Sophia. In the later, there is another doctrine: the Pleromatic world is actually a
higher cosmic and macrocosmic Sophia, where the Angels manifest God’s Wisdom, breaking
their own Limits.
However, to Valentinian Gnosis, there have been in the bosom of Pleroma a kind of
passion originating the Kenoma world, aside Creation, which escaped or deviated from God’s
control and then generated a Prostitute Sophia or lower Sophia.
As the daughter of lower Sophia, Pistis Sophia is depicted in homonymic Gospel as a
creature who has prostituted herself with impious aeons and the false creator, with Saklas or
Sabaoth, also known as Satanail or Samael, a figure resembled to Lucifer; then, Pistis Sophia,
very regretted, wants to free herself from corruptible matter which has clung to her like a
blemish and makes her wallow in chaos, in corruptibility.
Jesus, the Saviour, is in a location separated from Pistis Sophia, unable to aid her in a
more direct manner, not being nevertheless indifferent to her massive affliction and crying. In
order to help her, He needs to move cosmic elements which are in the hands of certain aeonic
king Adamas and seek to change the planetary faces dominated by Adamas’ and Sabaoth’s
archons of aeons, for commanding the Twenty-Four Mysteries, specially the First, then rising
the condition for Him, as the Saviour, acting more directly in defense of and to aid Pistis
Sophia concerning her thirteen anguishes and supplications of repentance.
Unable to understand Gnostic dualistic cosmology and cosmogony, monistic
commentators of Pistis Sophia Gospel has to deny both Adamas and Sabaoth are cosmic
creatures connected to the false creator of this world and, at the same time, are reflexes of
those forming inner elements of decayed nature of a microcosm.
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Such monists manage to read in esoteric side of narrative texts of Pistis Sophia
Gospel, specially in those mentioning mythical beings which disturb the poor decayed soul,
only inner psychological elements related to the personality to fulfill the respective
microcosm.
They thence lose sight of – or rather could never see – the beautiful and complex
Gnostic mythology of Original Creation, of the Fall which has disturbed it, tainting its
formative substance (deviating its elementary formation from that which was the guideline of
God’s Plan), of Saviour’s coming to rescue the lost sparks, of the formation of Pleroma and
Kenoma.
Those commentators remain even farther from the stunning and very profound
Manichaean Myth of Creation, Bogomilic, Templar and Chatarist Myth of Lucifer, Jacob
Boehme’s Luciferian Myth; from the Legends of Holy Grail, as well as the idea of Classical
Rosicrucian on Adam’s Fall.
The vast and magnificent figure of Sophia Virgin of the Light, or Masculine Virgin
Sophia, appearing in Jacob Boehme’s writings and doctrine, or in Robert Fludd’s pictures,
and in the symbolic book Alchemical Wedding of C.R.C. to boot, has as birthplace both the
Valentinian Gnosis and Sophia figure, delineated by the Gospel of Pistis Sophia as a
representation of the soul immersed in imperfect material world and thirsty for liberation or
yearning for escaping to its proper world, the taintless Kingdom of the Light.
Eastern Mystery School, represented in Medieval Europe by the Alchemy, Bogomils,
Cathars, Templars, Priscilians and Rosicrucians, has a conception on Man (Microcosms), the
Solar System (Cosmos) and God clearly Persian Manichee and Gnostic-Christian, prevailing
the dualistic philosophical idea in it.
Zoroastrianism, Hermeticism, Platonism, Pythagoreanism, Essenism, Christianity,
Christian Gnosis, all characteristically dualistic, are the base of Eastern Mystery School, and
its great manifestation being C.R.C. and Rosicrucian, which has in the person of Marsilio
Ficino 7 , a great Italian Platonist and Hermeticist of the Nineteenth century, one from its large
offspring and representatives.
4 – WHAT JESSENIAN GNOSTICISM CONCEIVES ON BEING HUMAN.
Jessenic conception does not differ from anyone of Classical Gnosis regarding its view
of what a human being is.
Essentially dualistic likewise all other Gnostic currents from past, Jessenian Gnosis
sees earthly human as separated from its genuine kingdom, decayed into the one of darkness,
and a captive in material prison.
7 Marsilio Ficino (1433-1499): a great Italian philosopher, whose figure marked the Renaissance in 15 th century.
He founded the Platonic Academy of Florence, whose wings inspired the rediscovery of the Antiquity and its
philosophers and sages. In Ficino, it was once again collected the esoteric Egyptian-Hermetic, Judeo-Christian
and Greco-Roman legacy.
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All human nature reflects worldly nature: the world in which our planetary system is
circumscribed was partially made by a false creator, and partially by true God, or God of the
true Light. As reflecting this, humanity bears a perishable physical and psychic component,
substantially pertaining to false creator, as well as a spiritual component, a fragment of divine
essence. Such divine portion is frequently indicated by symbolic terms such as ‘divine spark’,
‘pneumatic seed’, ‘seed-Jesus’, ‘proto-atom’, ‘the jewel in cardiac lotus’, ‘nucleus-force of
heart right ventricle’, ‘Spot of Light with six hundred and thirteen nimbi’ etc. The realization
of this dual nature of the world and human being, present in every currents of Classical
Gnosis endowed Gnosticism with its main philosophical feature: the dualism.
Jessenes, by precisely recognizing the very same dualistic Gnostic doctrine, and
specifically improving its concept pursuant to the Gospel of Pistis Sophia, Catharist Gospel
and Manichaean doctrine, are legitimately considered modern Gnostics.
According to such doctrine, earthly man commonly ignores the existence of the
‘divine spark’ in the core of his being.
That ignorance is mostly due to the characteristics of human parts made by the false
creator: the material and psychic forms.
Behind those carnal and psychic forms, the cosmic forces of the false creator act,
arranging themselves in a sidereal impious complex hierarchy that could be seen as hold on
seven planets and twelve zodiac houses.
Thus, standing upon itself the reflex of cosmic impious hierarchies (usually designated
as Aeons and Archons of Aeons), carnal and psychic portions determine human blood nature,
pervading it with seven metals leading to evil, to wit: lead for ignorance; tin for vanity;
copper for salacity and gluttony; iron for wrath and greed; mercury for self-illusion and evil
premeditation; silver for pride and mulishness; gold for ostentation 8 .
Those seven metals nourish the brain, cerebellum and psychic centers of head and
cerebrospinal axis, conditioning that the sevenfold mental force (thinking, feeling, desire,
rational memory, cognition, insight and enlightenment) be captured by evil.
All this structure detained by evil is named ego or human psychic being by us, and
serves the false creator.
Therefore, the ‘pneumatic seed’ or ‘divine spark’ is found isolated in heart right
ventricle, with no access to the more abstract area of human mind, i.e. to the faculties of
cognition, insight and enlightenment.
The soul itself, gifted with the ‘divine spark’ as expression of its nature only in current
earthly life, encased by human body and psychic being, is entirely imprisoned, while man
lives his sevenfold life prone to evil.
This soul crosses never-ending cycles of new personalities (in other words, new life
structures composed of carnal and psychic part), thus being what Gnosis named reincarnation
8 The reverse is true as well; the quality of blood interferes with mental nature and feed it, forming then that
usually named someone’s ‘temper’, as in the next paragraph of the text we will be clarifying.
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cycle, and Jessenes, under certain influence of Buddhism and Manichaeism, claim to be the
life elapsed in the unfortunate cycle of the Wheel of Samsara.
As much as in Buddhism, Gnosticism and Manichaeism, Jessenism accentuate that
human, once having forgotten its divine origin and angelical situation, previous to the
Accident of the Fall, adhere to material issues, causing it an ever increasingly state of
imprisonment until senescence, disease and death come.
By dying, this human being has the ‘divine spark’ released from flesh and psychic
organism, yet, without a true personality, generated in a Gnostic alchemical process, such soul
is in lack of a body to express its real existence, then relapsing into Samsara cycle.
In accordance with Valentinian Gnosis content, particularly that of the Gnostic Gospel
of Philip (from Nag Hammadi library), the ‘divine spark’ free from carnal and psychic forms
through biological dead, but remaining in a microcosms 9 where, previously, during earthly
life, no Gnostic process of liberation and enlightenment had taken place, is nude and can not
ascend to the domains of the Kingdom of the Light, being therefore condemned by a tribunal
in the ‘valley of the shadow and death’ 10 . Its punishment is to return to a new manifestation in
matter within a carnal body and new psychic form.
Earthly humanity is arranged, in all its ages, in three major clusters or types
Valentinian Gnosis and others designate as Hylics, Psychics and Pneumatics.
The Hylics, as indicated by the name, after the Greek term Hylé (Matter), are
conscious of just their carnal form and lie deeply asleep in the bosom of the darkness form
matter constituting their physical body, a reflex of the sizable physical body of this impious
material world.
Hylics are deaf and blind to any Gnostic deed, and the primal Gnostic action is to
remind men they have a divine origin and an atom of their original homeland dwells within
their heart as a ‘divine spark’.
Since Hylics just regards matter as reality, their kind of so low conscience did not
allow them to hear and assimilate through the heart the basic message from Gnosis.
A second human type, the Psychics, carries a higher degree of perception. Although
reaching no further than the psychic form of their being, the realization is wholly connected to
the false creator of this world and presents so many elements of astral ignorance which rules
in the kingdom of Gehenna or ‘Reflecting Sphere’, that this type of human is not able to
distinguish between the nature of true Creator and that of the false creator.
9 Microcosms: the wholeness of the being of a human, as a little world and a reflex of the bigger cosmic world
and even Macrocosms. For didactic purposes, the later is represented as being spherical, as the Solar System is.
10 The Valley of Shadow and [or of] Death is the Gehenna valley, by which the souls, after be released from their
respective carnal body and psychic form, must pass in order to go through seven doors to reach the solar
Kingdom of the divine Light. That expression of Psalm 23 indicates the Psychopompic passage of the soul
throughout the ‘reflecting sphere’, composed of seven realms of the Archons of Aeons, where the same soul,
after generating during its earthly life and due to participating in the Gnostic Mysteries, a new astral vesture,
presents itself not naked, therefore defeats the seven judge Archons and reaches the eighth sphere, the Ogdoad,
free to enjoy its participation in the Kingdom of the Light. See note 16.
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Psychics are very victimized by mediumistic phantasmagorias from the world of
Gehenna which present them a false concept of Deity who must be compensated for human
deeds of goodness and charity, who punishes through karma or through the fire from hell or
violent castigations.
Many religions or philosophical movements constantly appeal to Psychic human’s
mental state of dogmatic or even ‘scientific’ faith, captivating the one.
Additionally, Psychics can neither recognize the fundamental Gnostic appeal nor
understand the responses of their ‘divine spark’, for those still being very powerless, subtle
and trapped in a mind whose seven blood metals tending to evil obscure almost completely.
However, by suffering everlasting cycles of turns in Samsara Wheel, human being
starts to grant the one’s ‘divine spark’ some access to concrete mind 11 , and the later
relinquishes it some room in rational memory.
Little by little, that rational memory plays a role we designate Rational-Moral, which
Buddhists name Dukkha, and arouses a kind of feeling of dissatisfaction with matter, a feeling
that matter constitutes the king of sorrow and pain, as well as a feeling for escaping to a
Kingdom where sorrow and pain do not exist at all.
Although being born from concrete mind and pertaining to psychic system which is
connected to false creator, those three feelings do not belong to the sidereal world of such
false creator.
Gnosis visits that mind disquieted by the feelings alluded, turning them to a one and
unique splendid feeling: that of great love and searching for True.
This kind of Gnosis opens that mind the second saying from Gnostic Gospel of
Thomas: ‘Jesus said, “Those who seek should not stop seeking until they find. When they
find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all.
[And after they have reigned they will rest.]” ’ (The Gnostic Society Library,
http://www.gnosis.org)
A human who goes through such supra-psychic experience is named in Valentinian
Gnosis as Pneumatic or Spiritual. It is for this type of human Gnostic Mystery Schools open
their doors.
As much as Buddhism, Manichaeism and Gnosis recorded in Nag Hammadi Library,
Jessenes observe hylic humanity subject to the hell of pain along material life, severely rulegoverned
by the laws of morality and juridical or religious ethics.
That long journey cross ‘Hell’ and ‘Purgatory’ defines human’s ‘Dantesque’ 12 life in a
physical body or after each earthly life of the same person, dead and enwrapped by the
person’s physical format in Gehenna.
11
Jessenian Gnosis, closely following the teaching of Pythagorean School, divides human mind into
distinguished clusters: concrete mind (thinking, will, feeling and rational memory); abstract mind (cognition,
insight and enlightenment).
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After the death, a human finds in Gehenna but Hell and Purgatory. Thereof, judged by
archonic and aeonical forces there residing and forming a choir of false creator’s beings, will
dive again into matter for another birth and cycle of life full of sorrow and pain.
5 – GNOSTIC-JESSENIAN CONCEPTION ON SALVATION.
Darkness and matter main action, when providing man his physical form and psychic
structure, was making him forget his heavenly ancestry and origin.
The act of remembering we are originated from a divine land and a heaven where we
used to live in a perfect and glorious way, as well as missing such ancient life and magnificent
home, is enough, according to Gnostic teachers, to modify all human’s biological and mental
structure of life.
By reason of that, false creator has established an existence for fallen human in which
the one remains totally unable to realize in essence and power his/her divine ancestry.
Such man keeps on suffering in the wheel of being born, growing, aging, and being
reborn with pain, yet not finding the reason for his suffering, or even with no conditions for
realizing such distress.
It is thus imperative that the world of the Light delivers messengers to make human
remember the one’s origin and to long for returning to the one’s early and heavenly home 13 .
The greatest of all messengers, Jesus Nazorean, has undertaken the task of descending
to the world and revealing Gnosis, that is, the knowledge (endowed with power and
transmuting magical force) that we are fallen divine beings, why we have fallen; where we
have fallen to; how we shall return to our place of yore.
Due to that fact, Gnosis says Jesus is the Saviour, and pictures him under a profound
and complex definition: ‘Jesus body was merely material and his mind was from psychic
nature, yet both was prepared for receiving, through Baptism, the Gnostic divine force.
Gnosis then descended to Jesus, and thereafter he turned to be a saved Saviour, as well as to
be able to spread the true Gnosis, whose force consists in making pneumatic humans
recognize where they came from, who they are, where they should go to, how to divest carnal
vesture and psychic mind, by Baptism, in order to revest themselves with that spiritual.
‘Such saved Saviour should save pneumatic humans from the unguis of false creator
and his hosts of archons and aeons. Those later, for being aggravated, stir the Jewish crowd to
crucify Jesus the Saviour. Therefore, Jesus’ countrymen ignorantly perform the greatest
possible Salvation Mystery to be manifested among humans: they tear up in the cross the
carnal and psychic veils, thus the sacrifice blood being turned to Paraclete.
12 Reference is made to Dante Alighieri’s work ‘Paradise’, depicting the passing of human life disposed of its
physical form, only remaining therefore its psychic form, by the Gehenna, divided by the Italian author in Hell
and Purgatory.
13 See Jessenic version of The Hymn of the Pearl, available on Jessenian website.
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‘The Paracete then descents to the heart of Earth and there it comes to be the cosmic
force combating in planetary cosmos the hosts of false creator and those of archons and aeons.
‘Therefrom, the Earth heart will burn in flames, under the impulse of that Paracletian
force, and will modify, by the means of magnificent and mysterious Alchemy, the waters of
our planet, changing any waterhole to a spring of blood, water, fire, ether-steam and
Paraclete: The complete Gnosis and its glorious course for manifesting in the planet:
Aquarian heart descent to the waters nadir to bestow them with the Baptism, Grail and Sacred
Meal powers. The one who baths oneself in such baptismal fountain and who drinks from
such holy Grail shall have one’s flesh and psychic structure reduced in its impious force, and
once free from the archons and aeons, the mind shall be able to receive Christ in the manner
of Gnosis and enlightening installments.
‘As receiving Christ and enlightening installments, the mind descends to the “divine
spark” to acquire from it Wisdom that defines a set of truly judicious and liberating discipular
moves, forming then in carnal and psychic frame a kind of purification which disconnects
them from the force of aeons, archons and false creator.
‘With blood, carnal and mental composition purified and transformed, the disciple
learns, by not only enlightenment, but also a sort of an understanding aperture for the content
of Gnostic instructors teachings, to weave a new astral vesture with which the one shall
follow, when biologically dead, towards Gehenna, triumphantly crossing it and entering with
a proper vehicle the Kingdom of the Light. Such ingress completes the one’s Salvation.’
6 – THE CONCEPT OF PROPER CONDUCT IN JESSENIAN GNOSIS.
To the Gnostic, commands and rules are not saving; rather, they are not substantially
conducive to salvation. Conduct rules may be used for numerous purposes, including
edification, crystallization and organization of a peaceful society, as well as the management
of harmonious relations within social groups. However, rules are not germane to salvation;
the later occurring only via Gnosis and the Gnostic processes.
Morality should be mainly seen under temporal and secular conditions. Thus, it is
always subject to changes and modifications, according to individual’s psychic development.
We should thereon realize morality and conduct rules are specifically related to the
development of psychic human and then regard to Hylic and Psychic human types, not being
applied to the Pneumatic man who, most of all, should be leaded by Gnosis, for such human
does not intend to be fit to the life of this material world and its societies; rather, to the that
life of spiritual world.
In both Manichaeism and Catharism, strongly Gnostic movements, as well as in
Buddhism and Zoroastrianism, the issue of PROPER CONDUCT was several times
inevitably focused in the light of questions regarding morality. Nevertheless, we should not
disentangle the formula by which such matters was approached without establishing rigid
morality rules or falling into guidelines states to adjust Catharist or Manichean society to a
harmonious psychic coexistence with material world to a level that would obscure the
fundamental situation of the true pneumatic human as a mislaid concerning material world
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Jessenian Community
and totally unsatisfied with matter, therefore being a tireless searcher for another order of life
and existence, of another kingdom: the Kingdom of the Light.
The pureness of conduct after which, as a matter of fact, Cathars 14 were named, had
been probably debated in a wide fashion amongst pneumatic sages, and they have certainly
observed about conduct, in agreement with a guideline used not to psychically adjust
Pneumatic human to this material world, but rather to preserve the one’s dissatisfaction with
matter and to support for the one the disturbing and flaming question of searching for True, as
presented e.g. by the Gnostic Gospel of Thomas.
Gnosticism has established since the time prior to the manifestation of Jesus Nazoeran
and until the Thirteenth and Fourteenth centuries A. D. some general fundamental positions,
such as nonconformity with the world, asking the Gnostics to act as ‘being in the world, yet
not belonging to the world’, to act by demonstrating a non-cultivation of egocentrism, by
demonstrating absolute respect by other human beings, manifesting freedom of choice in a
wise manner of conducting oneself as a citizen and, at the same time, as a disciple who yearns
for a Gnostic life as well as to observe the conduct guidelines from the perspective of the
one’s very ‘divine spark’ and from the freedom emanating from the same, in parallel to the
developing and blossoming its atomic forces.
The large freedom of choice of guidelines for a human life which comes to
characterize such life as truly Gnostic discipular is, in Gnosticism, a personal issue, i.e., as
said by Jessenes, borrowing the conception from Valentinian Gnosis, such freedom of life
that, although being free, does not bring itself unsuitable for a harmonious acquaintanceship
with other equally free life sparks and in the pursuit of Gnosis, is an issue of the Anthropos 15 .
As much in classical Gnosis as in Jessenic Gnosis, the conduct issue is a personal
concern, referring to what the wise Gnostic manages to withdraw as wisdom from the one’s
own ‘divine spark’. However, that wisdom has to pass a test: when promoting the freedom of
conduct, let it be promoted in such a way that Anthropos is able to manifest its greatest
spiritual aspiration: the harmonious acquaintance with Ekklesia or the collectivity of the other
Gnostics.
The kind of care classical Gnosticism has to bear for preserving Anthropos man’s
freedom in regard of conduct matters was highly considered in Jessenian Gnosis, and our
Ekklesia fully relies on the fact that its members, as true Gnostics, are day and night distilling
through their ‘divine spark’ a sort of free conduct which preserves, above all, the magnificent
gift of aspiring to form along with the other Gnostics a great Paracletian Church.
Therefore, as an Ekklesia, Jessenian Community will get extremely embarrassed if
having to settle serious conduct issues come from certain members who, deprived of an
14 Katharós, in Greek, stands for ‘the Pure’.
15 Anthropos is the man per se and before his individuality, stood alone by Gnosis before the fundamental issue:
curing himself of the evil from the Fall which has transformed his individuality into an egocentrism. While he is
resolving the matter of his individuality, which, as diseased, has brought him the trouble of egocentricity, we is
becoming truly Anthropos, and his heart is yearning for fraternal coexistence with other Gnostic brothers,
resulting then his transformation to a true man or Anthropos.
Such longing of a man completely Anthropos to harmoniously coexist with God, the Angels and his brothers, as
well as with the Light, is named Ekklesia. Anthropos-Ekklesia is a pair or syzygy Valentinian Gnosis claims to
build a part of Pleroma or divine World.
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intense level of ‘Anthropos talk’ with their ‘divine spark’, are not able to solve the old
problematic of establishing wise guidelines for a free individual life that does not hurt
Ekklesiastic communitarian life at all.
On the other hand, Jessenian Ekklesia will get very embarrassed if having to settle
issues regarding personal subjects, and, by mistake or inadvertence of the parts involved, have
gone out of the Anthropos control of some of its members, then unduly falling into collective
discussions.
In both cases of embarrassment, classical Gnosis had been supposing that the
quarrelers’ behavior was that of someone truly Gnostic, in other words, someone who,
although inclined to evil and to the awning of karmic psychism of the one’s past in the bosom
of Hylic and Psychic human types, was wisely searching the necessary aid for a reaffirmation
of the one’s fundamental aspiration: caring the free Anthropos as well as his free conduct, in
such a way that individual freedom did remain neither hurting collective freedom nor
disharmonizing the community where he very thoroughly used to practice his fraternal spirit.
It has been never mentioned in the bosom of Gnostic communities how a student could
repair the one’s fail and heal or correct the damages fortuitously caused by the one’s unwise
conduct; rather, demonstrating any action in this direction was even more beautiful and
appraised than that of someone always harmonious and wise in the one’s conduct, never
originating any damage to Ekklesia.
This is because, on the one hand, the uppermost, honorable and merciful Ekklesiastic
patience has always been tested and chiseled by that kind of occurrence; and, on the other
hand, Gnosis sees in the attitude of the human who fails and at the same time gets conscious
of that fail, then willing to relead oneself to wisest conduct, the true and most worthy conduct
of a Gnostic.
We once have been in our Bema Festival in Sao Paulo, Brazil, discussing with some
Jessenic pupils on PARDON as the topmost Gnostic endowment, when we have found two
words encircling which we should approach the subject, the first being SIMPLICITY; the
second, a Cabalistic operation out of the term ‘pardon’: PAIR-ENDOWMENT.
To be simple means to be wise about defining what yourself, a Gnostic human, must
settle with or attribute to yourself AND YOURSELF ALONE, not thus attributing to other
people, belonging now to your Ekklesia, now to the society sheltering us; to be simple means
to be able to wisely classify what issues, god or bad, were originated SOLELY IN YOUR
EGOCENTRISM, in your individuality which, sickened by the Fall, came to be an EGO, as
well as to determine how far an action was based on a either more or less selfness attitude, or
based on freedom of a individuality released, in a large extent or even totally, from
egocentricity.
In every scenarios, simplicity addresses an action the Gnostic has always and
exclusively performed in such a way for withdrawing from one’s very ‘divine spark’ the kind
of wisdom to lead the one away from the foolish conduct. Regarding this, Ekklesia should not
interfere in anything; otherwise, the Gnostic would lean on another wisdom than the one’s
own ‘divine spark’.
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Indeed, it lies in this the fundamental problem of the conduct rules: they are pull out
from the ‘divine spark’ of someone enlightened to be followed by hearts which do not bear
any kind of the ‘divine spark’ activity. Therefore, a grouping of men holds itself on a
secondary wisdom, and secondary wisdom is always PSYCHIC WISDOM, for GNOSTIC
WISDOM IS BORN FROM THE SAGE’S VERY HEART.
In Catharist Gospel, it is said human heart is two-sided by THE NOTHINGNESS
AND THE WHOLENESS. By the NOTHINGNESS, human finds oneself, and in the
loneliness and solitude of one’s seclusion the ones find God’s seclusion in the form of Silence
and Transcendence. The one then experiences a magnificent non-anguishing loneliness.
By the side of the WHOLENESS, human finds the collectivity of things and beings
which forms Pleroma, the World truly created by God. And the one’s heart rejoices when it is
going to aspire living collectively with the WHOLENESS, in a fraternal or Ekklesiastic way.
When a Gnostic, as an Anthropos, approaches both parts of the one’s heart, the one
fetches A SPECIAL ENDOWMENT FROM EACH ONE OF THEM, experiencing then a
PAR-DON, i.e. the one participates in the PAIR OF ENDOWMENTS WHICH DWELLS
AND INHABITS WITHIN THE ONE’S HEART, and knows how TO LIVE
HARMONIOUSLY WITH SOLITUDE IN THE ONE’S CARDIAC NOTHINGNESS SIDE,
YET KNOWING, ABOVE ALL, TO LIVE IN HARMONY WITH THE WHOLENESS’
SIDE, and both sides compose the one’s PAIR OF fundamental ENDOWMENTS from where
wisdom is emanated for a wise conduct of a Gnostic living.
Jessenes have adopted extreme care on creating moral or even ‘Gnostic’ conduct rules
in the bosom of its community, ALTHOUGH THERE IS PRESSION FROM MANY IN
ORDER TO CREATE THEM, CLAIMING THAT, BY DOING SO, THE RULES TIES
THEIR ‘INNER ANIMAL’ and assures them a conduct of a social, familiar life and even of
fraternal relationship with the Community exempt from crises, disharmony and
embarrassment due to foolish conduct, likewise other Orders or Gnostic Schools.
As we refuse to generate a manual of rules which exactly suites to their demand and
for the effects they claim to take place at other Orders or religious or philosophical
Communities, that ties for them ‘THE ANIMAL RESIDING IN EGO’, they feel ‘too loose’
in our Ekklesia and lacking their ‘nice’, ‘Gnostic’ character molds to let escape what is ugly
within themselves.
Well, it is in these terms we evoke the word SIMPLICITY when asked to speak of
PARDON. If someone can neither find the simple, that is, the ONE from the person’s ‘divine
spark’ nor withdraw ONLY FROM THIS INNER SOURCE THE WISDOM FORCE
PROVIDING CORRECT CONDUCT, then that person is not endowed with TRULY
PNEUMATIC, GNOSTIC, PRIMAL WISDOM, and is asking us moralizing, religious,
PSYCHIC, SECONDARY WISDOM. He/She is asking us an Old Testament with regulations
and prohibitions. We refuse to provide such.
All the communities which have established several forbiddances and rules for
participating in its degrees, as well as guidelines without observing the fundamental matter of
SIMPLICITY ARE EARNEST INSTITUTIONS FURNISHED TO CONDUCT PSYCHIC
MAN TO HIS MAGNIFICENT EXPERIENCES OF FAITH, since it is missing in his heart
Sophia which the ‘divine spark’ generates but in pneumatics hearts.
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Lately, we have been defining better the concept of Rational-Moral, or Dukkha, so that
our pupils and also the researches of our Gnostic current are able to be finely informed on our
doctrine: rational-moral is a PAIR OF ENDOWMENTS (PAR-DON) appearing in my old
and psychic mental faculty of rational memory which sets it no longer occupied with choosing
what is or what is not pleasant to my ego, and what is right or wrong to fairly preserving my
selfness nature, BUT RATHER NOW IS ENGAGED IN KNOWING WHAT IS GOOD OR
BAD FOR MY SOUL.
By the means of that new endowment, our mental faculty of rational memory is able
to decide and even respond on issues concerning what is good or bad for the blossoming of
our perfect life of soul.
Perhaps in future, we will be accepting to establish a set of ‘SIGNS’ which points,
with an aiding hand outstretched towards the heart that truly wants to discover the simplicity
and the par-endowment, and what to be a Gnostic and what to be a Jessene means, or what to
be a true Christian, a true ekklesiastic human, is.
We will be doing so with the purpose of orienting the first and most obscure days of
our neophyte coming from many Orders and Communities where the care with guidelines is
not exactly aimed to protect each Anthropos’ pneumaticity.
It is our opinion that, victimized by such unknowingness, our neophytes take too long
to set their wisdom serving the true freedom of the soul.
However, such ‘SIGNS’ will not be expressed as rules to standardize the behavior or
the conduct nature of our pupils.
If comparing our Ekklesia to a bed of roses which wants to change itself to a garden,
first we shall let the birds from the sky (the Angels and the Fraternity) carry on theirs wings
the seeds and drop them into the plowed and watered soil, and then, as skilled agriculturist,
we shall deal with the magnificent diversity of plants and flowers along with the roses,
notwithstanding our days of calmness with the bed of roses are replaced by those of intense
remodeling of the stone contours, or with an excessive and exhaustive removal and new
preparation of the soil, repotting of new sprouts to niches better for the root or containing a
more proper soil for the search of all the materials for your special sap.
In this sense, during Bema Festival, we have asked our activities assistant companions
from our Jessenian doctrine contact rooms to get patiently and bravely prepared for
continuous changes, for the garden we are forming is of a magnificent and complex diversity,
therefore not allowing us to create any kind of standardization of organizational methods or
procedures to welcome and shelter the new neophytes.
7 – THE JESSENIAN GNOSTIC CONCEPT ON FATE OR HEIMARMENÉ.
They have told Jesus in the Gnostic Gospel of Thomas, saying 52: ‘His disciples said
to him, “Twenty-four prophets spoke in Israel, and all of them spoke in you.” He said to them,
“You have omitted the one living in your presence and have spoken (only) of the dead.”’
(source: The Nag Hammadi Library, http://www.gnosis.org/naghamm/gthlamb.html)
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In Catharist Gospel, they have asked Jesus: ‘what shall we do to confront the gates of
death? And Jesus has answered: “for you have been postponed the day of your decision,
thinking death is far, very distant from nowadays? Verily, I say you these days are from a life
already dying, and the gates of death are one step from you. Learn today and practice now
everything that concerns to overcome the seven passages of death.”’
When the Chinese sage Confucius was called into question on the meaning of death,
he replied: ‘Why are you asking me what death means, as you do not even know what to live
is?’
In all these questions, we should notice the sounding of the ancient and simultaneously
modern Gnostic doctrine.
The Gospel of Thomas opens its first saying, as well as many others, approaching
exactly this subject. We can read in the alluded saying: ‘These are the secret sayings which
the living Jesus spoke and which Didymos Thomas wrote down. And he said, “Whoever finds
the interpretation of these sayings will not experience death.”’ (idem)
Buddha grounds his Salvation doctrine in the following statements: ‘being born is
pain, growing is pain, aging is pain, and dying for having to be reborn in this word of miseries
is also pain. Listen to the doctrine on how to be freed from this world of pain’.
Wherefore, with no intention of polemicizing with any broad religion; yet based on the
magnificent doctrinal yarn of Gnostic currents from past, we are able to declare: death does
not produce even a grain of saving force, and can not set man free, for can not furnished him
Gnosis or words capable of producing truly Life.
Therefore, a fundamental Alchemical Mystery persists in Gnosis: the biological body
which forming our life which eventually dies, and depends on the blood flux containing the
seven metals of our inclination to the evil is the same that can be transformed to alchemic
vase of our liberation.
Our deliverance is possibly only if we break the seven rails of our imprisonment out of
the blood, in a complete imitation of that the Saviour has done in the cross of his sacrifice.
A dead person does not possess neither blood nor body in order to use as alchemic
vase, while remaining at and passing through the world of the dead; in addition, if he/she did
not withdraw from that blood his/her luminous vestment of new life and new soul, when
going to the world of the dead, the person will be just reinserted in a new biological body and
replaced in that sad condition of earthly life.
By this reason, the modern Dutch Gnostic Jan van Rijckenborgh has said ‘the state of
being is the state of blood, and the state of blood is the state of consciousness’. If we do not
learn how to remove our blood from its inclination to the evil and replace it in the subtle
substance of Gnosis, such substance which, by the Mystery of Baptism and the divine
Prandial Mystery, then the death will be but the court of justice rendering the soul the report
on the sad auditing of its state if being: thou still art a slave of false creator’s archons and
aeons, and, as such, thou shalt return to the existence in a new biological body and, within it,
suffer the pain of the material existence.
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In fact, the seven archons, called by the Gnostics Heimarmené, that is, ‘Fatal Destiny’,
provide man who has to live in matter the impious alchemic extract of their planetary forces:
blood and its impious sevenfoldness. That is the fatal destiny of everyone who did not
manage, in life, in a body with blood, to defeat the archontic forces and let in it the ‘divine
spark’ determines the sprouting of the Primal or Gnostic Wisdom as a state of enlightened
consciousness.
As genuine Gnostics, Jessenes are aware that, from the state of blood, if we did not
make the proper alchemic for a new state of being, we will not let our ‘divine spark’ flood our
abstract mind faculties (cognition, insight and enlightenment) with Gnosis, with Wisdom that
takes us away from the foolish action and then set us in that truly liberating one; moreover, if
we could not practice (for not collecting during a life of liberating daily discipular action)
attitudes which take our soul from the archontic sidereal extracts burdening and covering it,
those extracts will be rebilled by the guards of the kingdom of death, and as being naked, our
soul will not own a vehicle to take it to the Treasure of the Light, in other words, to the
Kingdom of the Perfect Life. Such nudity will send it back to the material kingdom or the
kingdom of pain.
May the spiritist fellows forgive us, as well as all the radical monists adhered to
mediumism, but we should like to remain stating that solely Gnosis (not the Gnosis
representing a group of religious or doctrines; rather Gnosis as a force of Wisdom and
Enlightenment born from God and sent to Earth in the form of Jesus Nazorean, turning itself
to Force-Paraclete when pouring from the cross) is truly liberating and saving, and that such
force is in Baptismal water and in Grail’s substance of the Sacred Meal, available to everyone
who wants to get oneself free and enlightened.
Wishing to debate or discuss about that Gnostic doctrine, then we shall present you the
content of the teachings from the great Messengers of the Light: Krishna, Osiris, Buddha, Lao
Tzu, Moses, Zoroaster, Pythagoras, Apollonius of Tyana, Plato, Essenian Teacher of
Righteousness, Jesus, the Apostles, the early Gnostics, among then Egyptian Valentinus, one
of the greatest and wisest Gnostics from the Second century A. D. and perhaps of all the
Christian Era; Mani, the Manichaeans, Elkasaites, Mandeans, Bogomils, Paulicians,
Priscilians, Cathars, Templar Knights and Rosicrucians, among the later, Jacob Boehme, the
enlightened shoemaker from the 17 th century A. D., Robert Fludd, Henry Kunrath and many
others.
8 – JESSENIAN GNOSIS AND ITS RESPECTIVE DEFINITION OF PSYCHE AND
OF THE JUNGIAN SCIENTIFIC ASSESSMENT REGARDING THE ASPECTS OF
HUMAN PSYCHE AND EGO.
Along the 20 th century, the new scientific discipline of Psychology attained a high
level of profundity and prominence.
From a different, or even unusual way, Freud, one of the figures who has made such
scientific discipline of mind depart from theory and gain ground in the medical academic
circles, resorting the myths, specially the Myth of Oedipus, in order to probe and find
important elements from human psyche.
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So, the Myths were back to the context of academic intellectual appraisal, more
particularly that medic, to present a side of its face little or almost nothing known until then.
Among the psychologists of great renown from the 20 th century who also were interest
in the myths, chiefly the Greek and the Alchemic, the name C. G. Jung stands out.
This one, going farther than his teacher Freud, and, due to that fact, being hardly
criticized by his academic instructor, has fetched the secret of human mind and psyche in the
Alchemic treatises, Greek myths and mainly in the Gnostic writings.
Jung was an open-minded scholar, and one of his viewing angles had been the
appreciation of Nag Hammadi Library, composed of Gnostic writings discovered in Egypt, in
1945. In those writings, he could realize the Gnostic wisdom and find in it the vast knowledge
of Gnostic teachers concerning human mind and its psychologic contents.
Jung was only one of many who understood Gnosticism, specially that from Nag
Hammadi, representing the Gnostic manifestation among the First and Fourth century of our
Christian Era, was a magnificent and very wise collection of knowledge which defined very
precisely the human psyche.
His teacher, Freud, father of formally Psychoanalysis, among other Jung’s
contemporaries, have accused the later of being little scientific in his research proceedings as
well as mysticism or even affiliation to Gnosticism.
Nevertheless, even Freud could not help his line of research being considered by some
as influenced by Gnosis as well.
In a website, we can observe the opinion of theologians and other academics on
Gnosis. The internet address follows (text in Portuguese):
http://www.montfort.org.br/old/veritas/gnose.html 16 .
The writers of the website above claim categorically several branches of science have
turned to Gnostic expressions across the 20 th century, among them Physics and
Psychoanalysis, as well as other branches of human knowledge, such as the Progressivism,
Positivism, Marxism, Fascism and Nazism.
Although disagreeing with those writers, bestowed with the spirit of Gnostic true
investigation, we should approach their statements and clarify the reader of our present essay
some important points.
By quoting a researcher named Simone de Pètrement, who has studied European and
world literature since Romanticism, the authors of the alluded website highlight the following
fragment: ‘judging by our literature, we have entered a Gnostic Age’.
If considering the works of Jung as ‘literature’, then we shall see that ‘Gnostic Age’
was given a resounding scientific endorsement, becoming the major concern of religious,
16
The formerly link alluded in text was
http://www.comunidadedebeatitudes.com/atualiza/internas/falsareligiaognose.htm, no longer available in
internet. (Revisor’s note)
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theologians and other thinkers influenced until today by the negative propaganda from the socalled
heresiologists of Christian Roman and Orthodox Church.
In fact, the academic acknowledge that Christian Gnosis has achieved to neatly define
– in the point to call the attention of a genius like Jung – the human mind and psyche, a deed
accomplished not even close by Roman and Orthodox Christians, is a hard blow to the Church
and theologians, sociologists and thinkers linked and committed to it.
Gnosticism has followed closely to Pythagoreanism, defining human mind as a subtle
organism, composed of the faculties of thinking, willing, felling, rational memory, cognition,
insight and enlightenment.
Then, Gnosticism has attempted to define Soul or Psyche, connecting its nature to the
blood and its seven impious metals subtly acting in it. Regarding this, Gnosticism was closely
followed by Alchemy, a Medieval science that has represented in Europe a Gnostic current,
granting an even greater scientific evaluation to its doctrinal contents.
Eventually, Gnosticism has described the journey of that human Soul within the body
with blood as narrative of torments or a drama with massive sorrow background to pervade
the Soul and obscure all of its attempts to make itself conscious of its elevated ancestry and
the need to get free from its bodily jail.
In addition, this Soul journey through sorrows is the core motif of ancient esoteric
currents of Phytagoreanism, Platonism, Essenism and Zoroastrianism, as well as, partly,
Mysteries of Isis and Osiris, and Buddhism, which are embraced by Gnosticism for a truly
esoteric-mythical reformulation.
Gnosticism retells the legend of the regrettable diving of the Soul or Psyche into
material world, building a grandiose myth relating the Soul to impious cosmic powers, to the
Saviour figure, about a human incarnation of the Deity, his daily saga among us, humans,
about the Cross, the Grave etc.
Jung, in his book Answer to Job, says us, while capturing this function with which
Gnosis endows the myth: ‘the day-by-day routine of Christ can be found interweaved in a
certain way to the marvel and the mythical that it never can be distinguished what is real from
what is not… regarding this, it was admitted that Christ would be a myth, that is to say he
would be a fiction. The myth, however, is not a fiction; on the contrary, myth can be checked
in events incessantly repeating and can be constantly observed. It takes place inside man, as
men have a mythical fate, likewise Greek mythology heros.’
Jung will take – in his alluded essay Answer to Job – that esoteric art of viewing as
Gnostic-mythical the life of Christ, Jehovah and Job to the very high level of a cogitation
entirely defining human Psyche and its ability to deal with fate (or Heimarmené) or its
conception on God, by using Gnosticism as the foundation for his arguments or investigation
tools.
Gnosticism had been seeing in apocalyptical books a true manner or mythic literary
language that had presented the actual condition of a mind and Psyche ready to understand
God and engage in an enlightening relationship with Him. Furthermore, Jung has realized that
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when choosing prophet Ezekiel, whose book is the basis whence apocalyptical literature
emerges, for a psychiatric investigation.
Concerning Ezekiel, Jung says in his essay previously mentioned, ‘As a psychiatrist, I
should expressly emphasize that the visions and attendant phenomena must not be taken into
account, without a critical examination, as pathological. Likewise the dream, vision is also a
rare occurrence, yet natural, and can be labeled ‘pathologic’ exclusively when its unhealthy
nature is assured. From a purely clinic point of view, Ezekiel’s visions are of an archetypical
nature and pathologically disfigured in no way. They are evidences that there had already
been unconsciousness somehow separated from consciousness. The first great vision [of
Ezekiel] is constituted of two quaternions well arranged and combined to each other, being
true representations of the totality...’
We realize, as modern Gnostics, that Jung is now studying Ezekiel’s Psyche, focusing
on a part of his vision of four animals and four wheels, written down in his book, the chapter
1. Indeed, it is just in such double quartet Ezekiel contemplates through his visionary eye that
we can observe significant traces from a doctrine that later will be taught in Pythagoreanism
and transmitted to prophetical art of visionary John, in Christian Book of Revelation,
reappearing with full strength in Valentinian Gnosis, remarkably that which depicts the notion
from the mind of the great Egyptian Gnostic teacher of Triconead, i.e. the wholeness 17 ,
representing it as divine worlds formed by two Tetrads, one Decad and one Duodecad.
We should stand a little longer on Jung’s opinion concerning visions, dreams and
nocturne revelations, for Jessenes utilizes such mind phenomena as important instruments for
its initiatory process.
Jessenes have been lead by their major teacher, Hierophant Jodachay Bilback, to a
ground of appreciation as much of Valentinian Gnosis as the Manichaean, furnishing them to
review Gnostic Mysteries routines which afford not only a true mental preparation for a
nocturne vision, during sleeping and dreaming, of the wholeness, that is, the Pleroma, but also
a vision of how they are immersed in Kenoma, the later being constituted by an impious
aeonic cosmos, forming the world of the dead, the Gehenna, Reflecting Sphere or
Heimarmené, the obscure kingdom, walled by imprisoning forces called archontic guards.
We should say that our pupils who experience in a more intense way our Gnostic
Initiatory techniques sleep and come to dream as Pistis Sophias, feeling themselves as the
main character of that Valentinian Gospel who utters from chaos and the place surrounding by
impious aeons her thirteen supplications in repentance.
It is so elevated that experience we are for the first time bringing the public that we
should say with all the letters: we were compelled to show one of our core secrets, for we
having been misinterpreted by other Gnostics who, lead by a extreme fear of Gehenna or
Reflecting Sphere by their Hierophant, have seen our commentary on the Gospel of Pistis
Sophia as a work inspired by the aeonic forces from the Reflecting Sphere, misunderstanding
17 Please notice in this point of our booklet that we have accentuated the term ‘wholeness’ twice: the first in the
present paragraph; the second, in the preceding paragraph, where we have quoted Jung. In fact, we are
attempting to draw the attention to what we consider as a primary defense for Jessenian Gnostic practice of
considering the dreams as Pre-Psychopompic trials. Regarding such Jessenian practice, it is exactly on this point
some modern Gnostics hold themselves to argue our teaching comes from Gehenna or Reflecting Sphere, also
called Sphere of Heimarmené and of the Aeons of Fatal Destiny.
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that was the Mystery of the Psychopompy belonging to the Cathars, Bogomils, Mandeans,
Egyptians and Tibetans, and thus actually a dangerous art for connecting the pupil to the
world of the dead.
Several times we have been exposing in our website that Jessenes, likewise all ancient
Gnostics, are anti-cosmics, in other words, do not have any kind of tie with aeonic cosmos
encircling Kenoma which forms the sevenfold valley of the death, described in Psalm 23.
However, in this time, we shall be more succinct, given the raise among some modern
Gnostics in the suspicions that we are practicing a sort of mediumistic or aeonic magic and
teaching it in our four volumes of commentary on the Gospel of Pistis Sophia.
Going towards the magnificent Jungian insights concerning the mythological (or
apocalyptical) role of the relationship between human Psyche and the Paraclete, we have to
present something inedited to a certain extent in dualistic esotericism, specially in that we call
Gnostic.
In the part 749 of the book Answers to Job, Jung, although seen himself as a layman in
Theology, dares to claim that ‘protestantism, by denying the myth even more than the
catholicism, has lost contact to the momentous archetypical transformations which occur in a
Soul of a person... as well as in the symbols...’.
Dear Gnostic fellows who presently does not feel comfortable with our modern and
Gnostic art of merging history with myth and surrounding them with symbols Gnostically
employed in many experiences of our Mystery Initiatory practice: as a Paracletian Church, we
wish, by using such routines, to open the mind and Psyche of our pupils, as the ancient
Gnostic Initiations did, among which the Valentinian and Manichaean, to the profound
transformations Jung names archetypical, connecting both the soul and mind of our pupils to
the profound experiences regarding Pistis Sophia’s drama, i.e. the divine drama of the soul
immersed in the earthly side of Kenoma and fenced by the subtle aspect of the Reflecting
Sphere.
To those same Gnostics who feel uncomfortable with our doctrine and practice, and
repudiate the nocturne visionary experiences of Jessenian Gnosis, by claiming they are
‘events caused by a tie or association with the Reflecting Sphere, all of them being of illhealth
nature’ we restate the words of Jung: ‘protestantism [protestantism, lo and behold!]
seems to be succumbed to a rationalist historicism, loosing the sensitivity to the presence of
the Holy Spirit actuating in the most recondite of our Soul. Thus, it is incapable of
understanding or accepting a new revelation of divine mythical drama of the Soul.’
What you are calling association with the Reflecting Sphere is, in fact, as explained by
that ingenious modern Gnostic named Jung, an initiatory opening whose routine we have
withdrawn from Gnostic treasure of the esotericist Christian great teachers from past,
supporting each Jessenic Soul nocturnally to experience in a intense way its connection to the
Paraclete or Holy Spirit through symbols and sacred gestures from the Initiation of the Five
Sealings of Mysteries, and thus, to experience, as Pistis Sophia, the thirteen agonies for the
imprisonment of every Soul fallen in Kenoma, an experience that anticipates these Souls the
content of the experiences they will have to confront in future, when, free from biological life,
crossing the seven gates of death until reaching in the place of the double Tetrad, or the place
of the Ogdoad, Wholeness or Pleroma.
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In a tone never used before by us – due to absolute fraternal respect to every Gnostic
currents – we are now addressing those Gnostics who are upset about our Psychopompic
doctrine as well as our Paracletian initiation to say: fellows, your understanding is leading you
to the very same state of dogmatic attitude performed by protestants against the Gnostic myth
and its new formulations, just a few hundreds years ago! If you have had troubles to establish
yourselves as a Paracletian Church before the passing of your Hierophants, now you are going
to face them much more intensively, due to keeping to overlook that Jung, as a modern
Gnostic, has indentified in mythic-initiatory art of ancient Gnostics, as much as ourselves, the
Jessenes, acknowledge as trustworthily taught in the Gospel of Pistis Sophia.
Some of your former and present pupils have once been in my contact office to say
with their mouth full of certainties and thoughts: ‘we just hate any kind of attitude aiming to
blend history with myth, as it has been doing in many occasions by Jessenes, as it is also done
by Rosicrucian, when implying the myth of C.R.C.’.
We should like to repute to themselves the ignorance of those my visitant fellows, i.e.
to their tiny pneumatic spirit which have conducted them to quite few little esoteric research,
and then to such an unfortunate and thoughtless statement.
However, our present report on those fellows totally misinformed regarding what
Gnosis is and what Rosicrucian is, as well as the reason both of currents, invested with
authentic initiatory forces and Mystery School, resort the very plenteous arsenal of symbolic
contents pervading human mind and Psyche with etherical conditions for truly Gnostic
experiences and experimentation of Paracletian transforming forces, is awfully sad and may
encourage the occurrence of a new Hierophantical attitude in your environment.
With the assurance that the notice and warning with relation to such matter will be
welcomed and seen as from whom sincerely, disinterestedly and fraternally cares to your
Gnostic current, we refer you to comments we will be developing below.
9 – THE GREAT GNOSTIC ANCIENT CONCEPT OF GEHENNA OR
REFLECTING SPHERE AND THE PSYCOPOMPIC WORK OF THE GREAT
MYSTERY SCHOOLS FROM ALL TIMES AND AGES.
The one who betakes to the ancient Mystery Schools literature, even though guarded
as myths and legends, realizes that certain doctrinal motifs are common among them, for
instance, the narrative of Babylonian goddess Ishtar descending to the kingdom of the death
in search for his husband Adonis.
In Egypt, making the dead person cross the tenebrous domain of the death has became
the focus of all the esoteric theology class of priests and initiates, considered the most
important of the classes, along with the military, on the top of which the Pharaoh had amassed
both powers: utmost military chief and priest-magus.
The care to prepare the grave for the event of decease due to the belief the dead person
would need a kind of magical and ritualistic apparatus to accomplish the one’s passing
through the tenebrous place of the death had made the richest class the first to support,
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sponsor and respect the priestly class, then the later being in charge of turning Egyptian
esoteric religion to the most beautiful and ritualistic of all from the Antiquity.
That religion has had to produce a collection of writings which had composed the
several versions of the complex funeral ritual for its members and believers. That collection
is, since the coming of Egyptology in the end of the 19 th and beginning of the 20 th centuries,
known as the Egyptian Book of the Dead.
In such collection of rites named Egyptian Book of the Dead, the figure of god Osiris,
slaughtered by his own brother Seth who envies him for the throne of Egypt, and mourned by
gorgeous Isis, his wife, who provides him a complex ritual for crossing the world of the dead
to resurrection, is crucial.
The dead person is lead to believe he/she is going to descend to the grave and
therefrom to enter the tenebrous night of the realm of the dead, replete of dangers and
demoniac creatures who wants to make him/her eat filths, lose the movements of the legs, or
lose the head, or even make him/her lose the speech for uttering magic words to cast the
devils out or to open for him/her the access gates to the kingdom of life and light.
If the dead person does not defeat such obstacles or demons, then the same is in
danger of remaining stuck to the world of the death and being severally damaged.
In order to overcome each danger or threat against the one’s crossing, the dead person
mentions the one’s achievements by participating in the secrets of the great Mysteries of
Osiris, Thoth, or Isis, or even mentions the appropriate actions the priest, in charge of
preparing the funeral rituals before the one’s grave or rigging it with statuettes, cakes, rare
seeds, god-animals-shaped jewels, undertakes for perpetuating or making effective as
offerings to the gods, as instruments for sacred magic and so forth.
A great number of chapters from Egyptian Book of the Dead was entitled ‘On How
Exiting to the Light’, where Osiris, as a man-god and king, had been murdered by drowning
and mutilation; however, embalmed by his wife Isis and Neftis, it had been given him a series
of magical amulets, protecting the one from the evil extant in afterlife, a dark or nocturne
place full of dangers, and, as an effect of magic forces risen by a series of rites celebrated by
both priestesses, has defeated the tomb night, breaking to the place of plenary Light and
endowed with eternal life.
The enigmatic preparations, complex rituals and magic ceremonials Isis and Neftis
have prepared for the resurrection of man-god Osiris had been constituting a kind of
initiatory, and they were taught only in the formally Mystery Cults.
The greatest Mystery Cult of Egypt was called Mystery Cult of Isis and Osiris. In
such, priests and the Pharaoh were prepared to understand, accomplish and perform
everything Isis and Neftis have done, resulting Osiris’ resurrection, so that they could perform
the very same ceremonials and set of preparations, now for themselves, now for other dead
people who paid to be guided through afterlife world.
In Ancient Greece, there also have been Mystery Cult responsible for leading the dead
through the tomb night, and one of the most antique was the Mystery Cult of Bacchus, god of
wine and dance.
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Back for a little while to Egyptian believes, Osiris, when buried and praised as ‘the
one through whom the green world has grown’, have been producing wheat and grains from
which it was extracted ‘cakes and beer’ as sacred beverages the dead person should resort for
a sacred nutrition, making the one strong and victorious in the dark world of afterlife (the
Chapter 1 from Egyptian Book of the Dead).
The Mystery Cult of Bacchus also had originally borne the view that a god-man,
victorious over the death, as being raised to the status of god, caused a kind of force that has
penetrated the grapevines and helps every initiate to similarly prepare oneself for the death.
A great Bacchanian priest came to be Orpheus’ father, the son founding another
magnificent lineage of Mystery Cult in Greece.
Orphism, as known the doctrine of Orpheus, was focused on the idea that music and
poetry, bestowed with magic verses, could be prepared in a certain way, together with
purifying rituals, in order that access to the world of the dead could be granted and therefrom
the beloved beings, trapped in thousands pitfalls, be released.
In such descent to the hell of death, a terrible animal, a three-headed dog whose lanes
are formed by a hundred poisonous serpents, and whose bark were able to tremble afterlife
world, should be tamed or lulled to sleep, so that someone could cross the world of the death
with no harms and reach the place of heavenly life.
That terrible was named Cerberus, a dog watching the hell and avoiding the prisoners
to escape from there.
In a certain manner, similar ideas have been assimilated by Moses, during his stay in
Egypt, so that Biblical Israelite people have received from that great character guidance to
also use sacred beverages and breads, aiming a communion with God.
When Israelite people have been captive in Babylon, Ishtar Cult, as well as others
from nations also slaved there, have had part of its complex esoteric doctrine assimilated by
the priests of Israel.
The formally Apocalypse of Ezra, or the Fourth Book of Ezra, evokes the doctrine of
Bacchanian Mysteries, when narrating that Ezra, in order to recover the Sacred Writings from
Israelites, have had a seat separated from people, beneath an oak tree, and drunk a wine given
to his heart, arousing a kind of wisdom that had him produce two series of Sacred Books:
Twenty-four for initiates or the elect, and Seventy-Two for people in general.
Israel called the afterlife world by two names: Sheol and Gehenna 18 , depicting both as
abysses in which the dead person puts oneself and crosses, defeats, and eventually reaches the
place of the good reposing.
18 Gehenna (γέεννα) is a Greek word, corresponding to the Hebrew Biblical term {ONih-}eb )y¢g (Gey Ben-Hinnom,
Valley of the son of Hinnom). See note 9.
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The Book of Enoch describes Gehenna as a valley among mountains in the West,
where lies every sort of distresses and to where the Angels go with the intent of observing,
checking and aiding.
However, two parts of Sacred Writings from Israelite people quite clearly present
direct and very faithful reflexes of the Mystery doctrine regarding the preparations of an
initiate to confront the world of the dead, those parts being the Psalms 23 and 91.
10 – THE FEAR OF SOME MODERN GNOSTICS ABOUT WHAT THE GREAT
ANGELICAL WORK OF GOD’S LOVE BEFORE THE MYSTERY OF THE DEATH,
REVEALED IN PSALM 23.
In Psalm 23, verse 4, we read: ‘Yea, though I walk through the valley of the shadow of
death, I will fear no evil: for thou [art] with me; thy rod and thy staff they comfort me.’
(Excerpted from The King James Bible version). Looking such biblical passage with Gnostic
Hierophantical eyes denotes something extremely different from the religious theological
view, even different from the more general esoteric view.
Lately, we have been noticed our pupils appreciably glad, for we are providing, as a
Gnostic instrument, the Grail, i.e. the Sacred Vase, and Psychopompy.
In that recently elapsed date of September, 20 th , 2007, when a Jessenic couple was in
my house, I was enquired about a more appropriate usage a Jessene has to observe concerning
the Psalms.
150.
With the purpose of answering, I had to talk about Psalm 18, 23, 36, 91, 104, 149 and
I also expatiated on how the Gospel of Pistis Sophia resorts the Psalms, by presenting
them as answers to complex esoteric speeches of Jesus regarding his secret and initiatory
doctrine.
I adopted a special manner for clarifying the fellows hosted in my house, because they
were coming from a Gnostic School where they had been learning the Fraternity of the Light,
in other words, the God’s Light angelical agents, had a special task in Gehenna, aka
Reflecting Sphere.
They indeed feared very much to confuse the Work of the Fraternity of the Light and
the Angelic Sons, or the true Heavenly Sons of the Light, with that spiritist esotericism
denominates mediumistic communication to the ‘sons of the light’ who inhabits Gehenna.
Their grandmaster, named Jan van Rijckenborgh, has taught in several occasions about
that astral domain and denounced the so-called ‘sons of the light’ dwelling there as wicked
astral beings whose mission is to imprison and deceive the dead person who is crossing
Gehenna.
Therefore, distinguishing the pseudo-sons of the light from those Angels of God’s
Light is the crucial issue for the Gnostic current founded by Jan van Rijckenborgh, for he
intended to avoid his pupils being deceiving by Gehennic beings.
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It turns out that something has happened in the teaching of that Gnostic School,
dividing his pupils in two different trains of thought on Gehenna. One string does not believe
at all there is a work of the Fraternity of the Light in Gehenna, then that realm must be avoid,
no matter how, by the candidates for initiation. The other categorically claims that there is a
work of the Fraternity of the Light in the domain of the dead, and that the fundamental
preparation of the pupils should enable the one to differ in Gehenna, during the crossing of
the region of the death, who the pseudo-sons of the light were from those who truly are the
Angelic Sons of the Light.
The first group is found along these last years, teaching that his pupils would be
deviated from Gehenna or Reflecting Sphere, and thus they would not in any event had to
confront the valley of the death.
They reject any work in Gehenna, for they think there is nothing from the part of the
Fraternity of the Light there.
We must therefore point which one of the two groups from that School is closest to
Gnosis and the teaching of Jan van Rijckenborgh.
Thence in this opportunity, I should focus on Psalms 23 and 91, known as Psalms of
the Psychopompy, approaching them pursuant to the Gnostic way Gospel of Pistis Sophia
utilizes it.
11 – THE GOSPEL OF PISTIS SOPHIA AND THE SECRET OF THE WORK OF
ANGELICAL FRATERNITY IN THE DOMAIN OF REFLECTING SPHERE OR
GEHENNA.
We can read in the Gnostic Gospel of Thomas: ‘Jesus said, “Be passersby.”’ (Saying
42, source: The Gnostic Society Library). The term passerby is, according to the version of
rendering, correspondent to Greek word peratai.
Truly, Irenaeus of Lyon, the archenemy of Gnosis in the 2 nd century A. D., takes into
account a group of Gnostics of his time named peratai or passerbys.
The word perasis - perasij stands for crossing, passing from life to death; the word
peratós - perat‘j means transitable; finally, the verb perao - perßw is to pass by, to cross
limits.
In fact, James Robson, one of the authorities in Coptic language who has translated the
Nag Hammadi documents, employed, in saying 42 of the Gospel of Thomas, an English term
which was rendered to Portuguese as ‘passer-by’, then the sentence being: ‘Be passer-by’.
Anyway, being peratai or passerby means specifically being that human prepared to
cross the valley of the death until reaching the valley of eternal life.
Those Gnostics classified by Irenaeus of Lyon as Peratai thus were preparers of
disciples for the terrific act of crossing the valley of the death or Gehenna.
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It is known Jessenes brought itself out to public in September, 23 th , 2001, making the
act of manifestation in public coincide with the publication of volumes 1 and 2 of its
Comment on the Gospel of Pistis Sophia.
In the same commentary on the Gospel of Pistis Sophia, Jessenes have presented for
the very first time segments from another unknown gospel named Catharist Gospel, and they
are concealing the complete text of it even from their most advanced pupils.
In the present occasion, Jessenes should reveal that they are preparing, to be joined to
the four volumes of comments on the Gospel of Pistis Sophia, a fifth one, where many
fundamental points of Gnostic doctrine is going to be specially appreciated, among which the
doctrine of Angelical Hypostases, Gnostic Psychompy and Angels Raphael, Michael and
Uriel cosmically combating the Archons of Aeons. Those angels have made use of Jesus
shifting the faces of archontic spheres to a certain region outer of astrological scope, however
observable through Astrosophy, where Psychopompic help could be offered in a way never
thought before by the sages of Earth.
It means that the commentaries on that fifth volume will be profoundly and more
thoroughly exploring the prophetic and apocalyptical aspects of the Gospel of Pistis Sophia.
The reason we are adding these fifth to the four previous volumes is the fact that we
are concerned of being accused of non-Gnostics by other modern Gnostics, and being
committed to practices and doctrines taught and sponsored by entities from the ‘reflecting
sphere’, i.e. by the archons who act like accuser and deceiver guards, watching the seven
gates of the world of the dead and having as a mission to damn the dead person’s soul and
reinsert it, even more nude and lost, in a new body of biological life on the surface of Earth.
A specific event we are keeping in secret has encircled our comment on the Gospel of
Pistis Sophia with doubt which taints the excellence of the work of a entirely Gnostic
character, being for us the last action, added to many previous others, that lead us to rush not
only the prior defense we are exposing in the current point 11 and we are extending to points
12 and 13, but also to bring to our Public Lectures on the Apocryphal Gospels, from the date
of 23 of September, 2007, beginning with the Brazilian city of Brasília 19 , the Gnostic content
registered in the Gospel of Pistis Sophia.
12 – DEEPENING INTO THE JESSENIC THOUGHT ON CABALAH, GNOSIS AND
GNOSTICISM.
We therefore conclude by stating ourselves, the Jessenes, search for the vastest and
most intense doctrinal set of Gnosis and classical Gnosticism, as that of Nag Hammadi,
Gospel of Judas, Gospel of Pistis Sophia, or the teachings of Mani, and by the means of our
Semitic heritage, we extend ourselves even further towards Jewish Gnosticism, vividly and
substantially appraising the elevated work of the Essenes acted in Qumran, and additionally
by Egyptian therapeutics and Nazoreans from Mount Carmel, by Philo of Alexandria, a friend
of the alluded Egyptian therapeutics, and eventually by Cabalah specially registered in Sepher
Yetsirah.
19 Where we are going to be, from 28 to 30 of September, 2007, for a great meeting with researcher public from
that planaltine city (Brasília).
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The Manichaean Gnostic work is very substantially pervaded with Buddhism and
Zoroastrianism, both of them being also properly present in the Jessenian Gnostic doctrinal
elements.
One could allege Jessenian Community does not present Buddhism per se;
nevertheless, as a Hierophant and religions synthesist, Mani has fundamentally fetched in
Buddhism the notion that this world is evil, illusive, and the mind is a building from this same
world, therefore, a murderer of truly peremptory elements from human spiritual existence.
Buddhism, as currently presented, strongly inclines towards radical monism, and
recently we have heard the following statement from a representative of that kind of
Buddhism: ‘Nirvana wheel is inside Samsara wheel, therefore, a vivid, attentive and intuitive
Samsara experimentation is the one to lead to its core, that is, to Nirvana.’
We otherwise remain confirming and proclaiming exactly the doctrine Mani has
realized in Buddhism: Samsara and Nirvana are two wheels completely distinguished from
each other; one of them being illusive and perishable, able to offer nothing but Dukkha or
dissatisfaction with this order of material life; the other being the Pleroma of blessed
Spiritual Life.
Moreover, monism has been producing doctrinal groups and styles of life causers of
much concern in these late times, for implicating the idea of borderless sexuality which is
almost always in violent shock against natural order and civilized modern societies laws.
Dualism, specially in its Catharist version, has left a mark of elevated non-sexual
spirituality in the historical records of human saga on this planet, being a rare example of
Gnostic religion which has built an righteous, calm and egalitarian society, endowed with
such feeling of so large respect for the female figure that perhaps it is going to be for many
centuries forthcoming a direction or beacon to be aspired, for being not only live but also
projected to the future.
So, with magnificent and joyful spirit resolution, Jessenes aver themselves as Semitic
Gnostics, i.e. Sufis and Christian Cabalists, Gnostic-Essenes, or enthusiasts of the testimony
of Qumran, Egyptian therapeutics, Manichaeans, with fundamental appreciation for Italian
moderate Bogomilism, Christians, with special appreciation for the Gnosis of Valentinus,
Arch-Hierophant from 2 nd century A.D.; we are faithful to Sophia doctrine from the Gospel of
Pistis Sophia, to the 17 th century Rosicrucian Jacob Boehme, and other Rosicrucians, from
Johannes Valentin Andreae to Jan van Rijckenborgh, as well as followers of Christian
Gnosticism, and dualists, from Zoroaster, Essenes, Naassenes, Mani, Priscilian and Bogomil
to modern Mandeans.
We are a baptismal sect, bearing hereditary Gnostic traces from Anabaptists
(Rebaptizers) of all ages: Ebionites, Palestine Christian from the First Century, Elkasaites,
Mandeans and Pre-Reformation Protestant Waldenses.
We are a Mystery School, closely following the Essenian and Early Christian
Pentecostal Astrosophical directions, according to which a cycle of 700 years brings in seven
male Hierophants and female Hierophants, with special emphasis on ladies’ Hierophantical
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work, tardily known and registered in a very muddled way under the name of vestals,
psychopompic valkyries, or pythonesses of Delphos.
Whence, we embrace the basic idea for Pentecostal liturgical time counting, under
which our Abraxic Festivals are calculated and established, the numbers 50, 14 and 700,
fundamentally incorporated into the calculation 14 x 50 = 700.
Our liturgical year thus resembles to that of the Essenes, composed of 52 Saturdays,
12 months, 364 days, and the last festival of the year, the Hepacta, intentionally conceals
whether four or five days separating December 25 th , the day of Sol Invictus, from the first day
of January, or the Januarii, festivals of the Saviour and his Mother, or the Saviour and his
Psychopompic Valkyrie Mary Magdalene.
Our archmagical 20 work, connecting us to the glorious and always acting School and
Hierarchy of Magi from the East, headsited somewhere next to Alamut, has been focusing
since 2001, on seven magic-alchemical points still unknown to our pupils: 1 – establishing an
DNA where the Jewish element Yerridah made us blood sons of Semitic Tradition, in
agreement with the apocalyptical declaration for Aquarius: ‘Behold, I will make them of the
synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them
to come and worship before thy feet, and to know that I have loved thee’ (Revelations 3:9,
King James Bible version). Regarding such item 1, Jessenes, as cabalists, has handled the
Apocalypse of John, the Chapter 3, verses 7 to 14, forging the KEYS OF DAVID 21 in the
blood of their Cross of the Light, and then in that of the Pearls of the Cross of the Light, for
handling after in the blood of all their pupils. The establishing of such Hierophantical task in
the West is depicted in the Rosicrucian Apocalypse named Dei Gloria Intacta, particularly in
the passage referring to Aquarius or the Second Sevenfold Circle of Uranus. 2 – Forging
through that KEY OF DAVID A LEGITIMATE LINK TO CATHARISM AND
ROSICRUCIAN. 3 – Handling in that Jewish Yerridah blood the future Western
Psychopompy staff-typed, i.e. that represented by a very senior Judeo-Gnostic pupil, endowed
with an hereditary Catharist elevated load in the thirty-six points of the lipika, with a Jewish,
Catharist and Rosicrucian history background, similar to that of Brother L.C.N., our
Psychopompic staff from the East. 4 – Forming with the same pupil, in ferrous basis of the
one’s Jewish blood, a vital point of the CROSS OF LIGHT according to Bogomilistic model
of such cosmic-pleromical figure of the descent of the Light to the Darkness for rescuing
fallen humankind. 5 – Finding in such consanguineous Semitic filiation the acoustic
mantrosophic force and the reason the forming group to be called Messianic Neo-Essenian or
Jessenian. 6 – That pupil then would have an intense mantrosophic activity with the one’s
Yerridah element typically matricized by great Catharist and Cabalistic activities from 12 th
century A.D. in South of France, Catalonia, Provence and Portugal, in such a way that the
pupil’s Major Blood Cross, or Cross of Light, offered the Western Thirty-Six Minor Crosses,
20 Jessenes deliver the Degree of the Archmagi, or the Twenty-Eighth Degree, whose spiritual works connect the
pupil to the grouping of Sages from the Eastern or Wise Men, conferring them high knowledge on all cosmic,
geologic, astrosophic, mantrosophic and rhythmosophic processes the Angelical Hierarchy and Stoikeias or
Hierophanies syzygied by baptismal Angel from the Dead Sea.
21 Much is currently said about the KEYS OF ENOCH, pretended to be the KEYS OF CABALAH; however, the
truth is that the Apocalypse of John, in order to point the MESSIANIC JEWISH DNA and it righteous offspring,
SPEAKS OF THE KEYS OF DAVID, that is, a sevenfold force being prepared since the 2 nd century A.D., when
Sepher Yetsirah emerged, along with Jewish, Elkasaitean Christians and Essenes groups, which would be fully
manifested in the Eastern about the year 2001 of the Age of Aquarius, and would be shifted to the Western from
April 2002, a time coinciding with the creation of the Western Cross of Light, which represents thereafter the
key within the mouth of Lion from Judah Tribe, or the Gnostic Verb in Aquarius.
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Jessenian Community
related to the magic work of Catharist Melhoramentum; such Crosses, taken to Gehenna,
would entirely and efficiently accomplish their basic acoustic feature: leading the dead person
to a good terminus. 7 – Thus, such Jewish pupil would provide the four members of the Cross
of Light the Hierophantical consanguinity from our Mebaker, Jodachay Bilbakh, the turn
being to the Pentagon of the Five Traditions, Hierophanticity that would be concentrated in
Ibny Joshai and Bat Yonah’s blood.
From 08/08/2008 to 09/08/2008 and 10/08/2008, emphasizing days 21 and 26 of
September, more precisely the 26 th day, the load of such sevenfold intense archmagical
activity of that Jewish brother comes to be shared with the whole Cross of Light and Pearls of
the Cross of Light, specially with Bat Yonah Yerridah, whose name points at the passage of
that luminous Semitic-sanguineous flame of Yerridah element for a Western person.
13 – THE BUILDING OF A GNOSTIC EKKLESIA AS AN ECHO OF LEGITIMATE
YEARNING OF ANTHROPOS; SUCH EKKLESIA RESPONDING TO MANI’S
MANTRA: ‘THE EKKLESIA IS ONE, IS TWO AND IS THREE’.
We have already stated herein, as well as in many other occasions and passages from
our oral and written teaching, that WE ARE JESSENES, i.e. ESSENES BELONGING TO
THE GROUPING OF JESUS, and it is imperative to be understood at once by the researcher
and our neophytes, rather in a more profound manner by our more senior pupils, for they are
closer to the Valentinian and Manichaean side of our School, and among them our
companions and siblings Expositors of Jessenian Doctrine will be spreading.
What confers a group on the Gnostic characteristic is not exactly the act of
commenting the Gospel of Pistis Sophia, or the Gospel of Philip, the Hymn of the Pearl, or
pointing the drawings or ancient Gnostic pantacles 22 , e.g. the Abraxas, the baptismal Ophitic
gems, or even mentioning so and so Nag Hammadi scripture, or so and so Gnostic author etc.
What really identifies a group as Gnostic is its very initiatory practice.
Accordingly, in order that we point our Essenic initiatory ancestry, or our Yossenian
(Mandean 23 ) ancestry, we ought to be a baptismal sect in essence, also being thus identified
with Valentinian Gnosis.
However, we keep from Essenian initiation other assimilation less highlighted up to
now in our writings: the Unction of Bridal Chamber or Alchemical Wedding (Coupling of
human Ekklesia to Angelical Ekklesia).
In Manichaeanism, such union is celebrated in Bema Festival, where hymns of praise
for the fraternal bond between men and Angels almost always were finished with the
expression: ‘praise to Jesus, Mani-Paraclete and the soul of Holy Mary’, Mary being the name
of the union between human Ekklesia and Angelic Ekklesia.
22 In Portuguese language, a pantacle (pantáculo) is a symbol endowed with a meaning of magical or esoteric
nature.
23 Mandeans or Yossenes are the followers of John the Baptist, aka Saint John’s Christians, extant until today in
communities in Iraq, nearby River Euphrates and some other locations in the Orient as well as in the United
States of America, those communities practicing sacred baptismal rituals, as well as a kind of rite particularly
dedicated to the dead, named Masiqtha, configuring itself as a Psychopompy. John the Baptist, by his turn, was
an Essenic disciple, in such a way the Yossenes are the Essenes belonging to the sect of John the Baptist.
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Mani said in his writings: ‘The Church (Ekklesia) is one, is two and is three.’ Such
Manichaean Church segmentation reflects in many other Esoteric Orders and Schools, in
Masonry for instance, as three initiatory degrees: Entered Apprentice, Fellow Craft and
Master Mason.
That teaching is however much more profound than we can realize by a first look.
Actually, it is directly related to the Essenes, an initiatory sect which has achieved an
initiatory method only possible to be applied after angelical hierarchies have been working for
65,000 years on planetary waters, leading some springs, lakes and seas to a very intense
salinization, resulting particularly the paramount lake in the Eastern: the Dead Sea or Miryam.
The name Dead Sea, Miryam (from Hebrew), if translated to English, turns to Sea-
Mary 24 , meaning its salt waters have been used as a Gate between the Angels and the Initiates
of Qumran. A similar work was also executed in the Sea which nowadays was reduced to a
Salt Valley in Bolivia, formally the Valley of Uyuni, which has served as a magnificent
Angelical Gate for the initiatory work of Manco Capac.
Both Elkasaites and Mandeans believe the Saviour has descended through such Mir-
Yam or Gate of the Angels about 2,000 years ago, in order to reveal the magnificent secrets of
fundamental Gnostic initiatory rituals: Baptism, Sacred Meal and Threefold Unction.
In fact, Essenes, Yossenes and finally current Jessenian Gnostics teach that the period
for initiatory sexual sublimation, corresponding to Biblical Old Testament 25 is expired, and
that after the Saviour’s work, Gnostic initiation is solely by the means of Baptismal, Prandial
and Anointing Rites.
That is the essence of the teaching in the Gospel of Pistis Sophia. In the last chapters
of such magnificent Gnostic gospel the Baptism is pointed as a basic initiatory rite to separate
from within the blood and heart, as well as mind, darkness from light, struggling with the
false spirit of flesh (the astral body).
Any other kind of ‘gnosis’ insisting on sexual rites, on rites using incenses and
invocations to cosmic beings, although vastly mentioning the Gnostic literature of Nag
Hammadi, or even the Gospel of Pistis Sophia, should rather be found among the practitioners
of yogic occultist or theurgical initiations, which are efficient to those wanting to evolve,
being in whatsoever way hugely different from Gnostic Initiation, this aiming at the complete
liberation of the fallen human.
It is worthy in Gnostic initiation what the Gospel of Pistis Sophia quotes from Psalm
91: 11 and 12 – and here we complete what is found written in items 9 and 10 of the booklet
in reference: ‘For to his Angels it will be given the command to take care of the initiates, to
keep them safe in all of their paths. These Angels will hold them by the hands, so that they
(the initiates) do not stumble with their feet on stone.’
24 Mary, Jesus’ mother, is exalted in some ancient Christian hymns, such as Gate of the Angels, Samson’s
Honey and Celestial Glory.
25 Reference is made to Jewish rite of Circumcision, as well as all the religious, templar and synagogal apparatus
related to it, including the pure Jewish Cabalah. Likewise, all ancient sexual cults, among them the Tantra Yoga,
are now taken into account.
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Therefore, it consists in forming a human Church or Ekklesia to be joined to an
Angelical Church through the Gate of Mary, in accordance with the alchemical effect from
the ritual of Bridal Chamber, such Mystery rite being totally deprived of natural human
sexual, gonadic, background interpretation, typical of sexual-tantric initiation, or of the
Maithuna rite; instead, it is pure effect of the preparation of the heart and head to form a new
mind and astral vesture.
A Gnostic Community lives within the etheric aroma from the baptismal waters, in the
stream of living waters, which touches the skin, the aura, and therefrom, through the blood
salinity, which shall remain in Mary or Miryam state, the centers of the head, originating then
the emergence of Jesus-Hypophysis in the midst of the Twelve double apostles, or in the
center of the Twelve Pairs of Cranial Nerves. Such Jesus-Hypophysis will fetch in Pleroma
the three vesture of the new initiate, and in that fetching the skies, the heavenly gates, open
themselves, in order that an earthly Ekklesia unites with an Ekklesia of Angels.
But no one can reach that alchemical initiatory state if in the one’s heart and blood
John the Baptist does not rise to disentangle the seven impious metals, secluding a special
blood salinity Jessenic Gnostics denominates Salphia, the Sophia of Blood Salt.
For this reason, the Gnostic Gospel of Philip says: ‘The apostles said to the disciples,
“May our entire offering obtain salt.” They called Sophia “salt”. Without it, no offering is
acceptable. But Sophia is barren, without child. For this reason, she is called “a trace of
salt”. Wherever they will [...] in their own way, the Holy Spirit [...], and her children are
many.’ (source: The Gnostic Society Library)
In this important moment for our Community, we have been saying to the groups of our
second Ekklesia, to the Mynian 26 groups, that such saline state, able to prepare our offering so
that it can generate many children is FUNDAMENTAL, for, since bestowed with that state,
we are going to turn our Doctrinal Exposition Offices to a place for a true salted offering,
capable of transforming researches into companions, and companions into brothers and
sisters.
Now, it is necessary to say that we have not abandoned at all our Aquarian purpose, to
wit, being a templeless sect, and that therefore, our Exposition Offices are not going to be a
sacred focus or site; rather, by following a quite different direction, those places will be
transformed into action field for the second Ekklesia to whom is fated to a transformation of
the heart solitude, the unity of the monad we denominate Anthropos, into Ekklesia, making
emerge the pleromic pair Anthropos-Ekklesia.
Furthermore, it is now necessary to state, in a definitive comprehensible way for the
researcher, that the Pre-Mynian is an attempt to leave the lone way and under the effect of
baptismal etheric steam, to form a first Ekklesia as an echo of the alchemical lustrating power
that touches Hypophysis, and to make it our inner Jesus who touches our twelve pairs of
cranial nerves to make them apostles who shall generate more children.
In this sense, any disciple is able to be Anthropos, i.e. a human who lonely advances
through the Gnostic Initiatory Path; however, if Baptism acts in the one with half potentiality,
26 Jessenian Ekklesia complies with Mani’s mantra on the three ekklesias, forming a first group or ekklesia
named Pre-Mynian, a second named Mynian, and third named Table.
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that disciple will want to proceed his lone cardiac way, Johannine way, up to the head, in
order to generate Jesus and the twelve apostles, the echo of which being the emergence of the
Anthropos-Ekklesia disciple, or the human who wants to gather oneself and other humans in a
human Ekklesia, a Pre-Mynian.
In the first case, Sophia has generated in the disciple a single child only: its own solo
discipular state. In the second, Sophia has gone even farther from the ‘trace of salt’ or
‘Sterile’ status, advancing towards a condition to form Pre-Mynian, the first Ekklesia. Then,
Sophia within that pupil can make a salt offering, a magnificent communitarian, fraternal
service.
However, if that half baptismal potentiality keeps growing, the disciples will want to
raise even further the salinity of the one’s offering, and will wish an even more subtle and
elevated ekklesiastical formation, and then will present the offer of generating many children,
engaging, for such, to the Paraclete, and originating the Mynian or second Ekklesia group.
In an even more advanced stage, that pupil shall want a third form of Ekklesia, a very
special one, of elevated initiatory Gnostic cult, that is, that pupil shall wish to generate the
Table.
Thence, we can find Jesus presenting his Ekklesia to the Father, in the chapter 17 of
John Evangelist; Jesus was, in that event, in the Garden of Gethsemane, crying and sweating
blood (Luke 22, verses 43 and 44), while an Angel comforted him.
The solo way is commendable, yet denoting lack of saline patience with Baptismal
spirit, which is that of forming many children, a human Ekklesia and an intense, magnificent
and profound participation in the glorious wedding or nuptials between that Ekklesia, found in
a more intense blood sweating, and the angelic Ekklesia.
Dear Jessenian neophyte, dear researcher, such Ekklesia, made above the trace of
Sophia’s Salt, and established in the Gnostic Path, is at your disposal, so that your highest
yearning for seeking the Truth might be turned to a discipleship truly liberating and
enlightening.
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