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originally posted by: didntasktobeborned
This is pretty great. Cant say anything without taking away from what You've written.
Taking a chance on seeming unthoughtful I will tell You one thing that came to mind,
Father in Korean is Abeogi. But when one translates it back it means Sky King.
THE ONE
I asked if I might understand this, and it said to me, The One is a sovereign that has nothing over it. It is god and father of all, the invisible one that is over all, that is incorruptible, that is pure light at which no eye can gaze.
The One is the invisible spirit. We should not think of it as a god or like a god. For it is greater than a god, because it has nothing over it and no lord above it. It does not exist within anything inferior to it, since everything exists within it alone. It is eternal, since it does not need anything. For it is absolutely complete. It has never lacked anything in order to be completed by it. Rather, it is always absolutely complete in light. The One is
illimitable, since there is nothing before it to limit it,
unfathomable, since there is nothing before it to fathom it,
immeasurable, since there was nothing before it to measure it,
invisible, since nothing has seen it,
eternal, since it exists eternally,
unutterable, since nothing could comprehend it to utter it,
unnamable, since there is nothing before it to give it a name.
The One is the immeasurable light, pure, holy, immaculate. The One is unutterable and is perfect in incorruptibility. Not that it is part of perfection or blessedness or divinity: it is much greater.
The One is not corporeal and is not incorporeal.
The One is not large and is not small.
It is impossible to say,
“How much is it?
What kind is it?”
For no one can understand it.
The One is not among the things that exist, but it is much greater. Not that it is greater. Rather, as it is in itself, it is not a part of the eternal realms or of time. For whatever is part of a realm was once prepared by another. Time was not allotted to it, since it receives nothing from anyone: what would be received would be on loan. The one who is first does not need to receive anything from another. Such a one beholds itself in its light.
The One is majestic and has an immeasurable purity.
The One is a realm that gives a realm, life that gives life, a blessed one that gives blessedness, knowledge that gives knowledge, a good one that gives goodness, mercy that gives mercy and redemption, grace that gives grace.
Not as if the One possesses all this. Rather, it is that the One gives immeasurable and incomprehensible light.
What shall I tell you about it? Its eternal realm is incorruptible, at peace, dwelling in silence, at rest, before everything.
It is the head of all realms, and it sustains them through its goodness.
We would not know what is ineffable, we would not understand what is immeasurable, were it not for what has come from the father. This is the one who has told these things to us alone.
...
“God” and “Father” not distinctive. The title “God” is neither personal nor distinctive (one can even make a god of his belly; Php 3:19). In the Hebrew Scriptures the same word (ʼElo·himʹ) is applied to Jehovah, the true God, and also to false gods, such as the Philistine god Dagon (Jg 16:23, 24; 1Sa 5:7) and the Assyrian god Nisroch. (2Ki 19:37) For a Hebrew to tell a Philistine or an Assyrian that he worshiped “God [ʼElo·himʹ]” would obviously not have sufficed to identify the Person to whom his worship went.
In its articles on Jehovah, The Imperial Bible-Dictionary nicely illustrates the difference between ʼElo·himʹ (God) and Jehovah. Of the name Jehovah, it says: “It is everywhere a proper name, denoting the personal God and him only; whereas Elohim partakes more of the character of a common noun, denoting usually, indeed, but not necessarily nor uniformly, the Supreme. . . . The Hebrew may say the Elohim, the true God, in opposition to all false gods; but he never says the Jehovah, for Jehovah is the name of the true God only. He says again and again my God . . . ; but never my Jehovah, for when he says my God, he means Jehovah. He speaks of the God of Israel, but never of the Jehovah of Israel, for there is no other Jehovah. He speaks of the living God, but never of the living Jehovah, for he cannot conceive of Jehovah as other than living.”—Edited by P. Fairbairn, London, 1874, Vol. I, p. 856.
The same is true of the Greek term for God, The·osʹ. It was applied alike to the true God and to such pagan gods as Zeus and Hermes (Roman Jupiter and Mercury). (Compare Ac 14:11-15.) Presenting the true situation are Paul’s words at 1 Corinthians 8:4-6: “For even though there are those who are called ‘gods,’ whether in heaven or on earth, just as there are many ‘gods’ and many ‘lords,’ there is actually to us one God the Father, out of whom all things are, and we for him.” The belief in numerous gods, which makes essential that the true God be distinguished from such, has continued even into this 21st century.
Paul’s reference to “God the Father” does not mean that the true God’s name is “Father,” for the designation “father” applies as well to every human male parent and describes men in other relationships. (Ro 4:11, 16; 1Co 4:15) The Messiah is given the title “Eternal Father.” (Isa 9:6) Jesus called Satan the “father” of certain murderous opposers. (Joh 8:44) The term was also applied to gods of the nations, the Greek god Zeus being represented as the great father god in Homeric poetry. That “God the Father” has a name, one that is distinct from his Son’s name, is shown in numerous texts. (Mt 28:19; Re 3:12; 14:1) Paul knew the personal name of God, Jehovah, as found in the creation account in Genesis, from which Paul quoted in his writings. That name, Jehovah, distinguishes “God the Father” (compare Isa 64:8), thereby blocking any attempt at merging or blending his identity and person with that of any other to whom the title “god” or “father” may be applied.
...
When trying to get to know someone, the first thing you would likely do is ask, “What is your name?” If you were to ask God that question, what would he say?
“I am Jehovah. That is my name.”—Isaiah 42:8.
Is that name new to you? It may well be, because many translators of the Bible use God’s name sparingly, if at all. They often replace it with the title “LORD.” Yet, God’s name actually occurs some 7,000 times throughout the original-language text of the Bible. The name consists of four Hebrew consonants, corresponding to YHWH or JHVH, and has historically been rendered “Jehovah” in English.
WHY GOD’S NAME MATTERS
The name matters to God himself. No one gave God his name; he chose it for himself. Jehovah declared: “This is my name forever, and this is how I am to be remembered from generation to generation.” (Exodus 3:15) In the Bible, God’s name occurs more often than any of his titles, such as Almighty, Father, Lord, or God, and more often than any other personal name, such as Abraham, Moses, David, or Jesus. What is more, it is Jehovah’s will that his name be known. The Bible states: “May people know that you, whose name is Jehovah, you alone are the Most High over all the earth.”—Psalm 83:18.
The name matters to Jesus. In what has been called the Our Father or the Lord’s Prayer, Jesus taught his followers to petition God with the words: “Let your name be sanctified.” (Matthew 6:9) Jesus himself prayed to God: “Father, glorify your name.” (John 12:28) Jesus made glorifying God’s name a priority in his life, and for this reason he could say in prayer: “I have made your name known to them and will make it known.”—John 17:26.
The name matters to those who know God. God’s people in the past understood that their protection and salvation were linked to God’s unique name. “The name of Jehovah is a strong tower. Into it the righteous one runs and receives protection.” (Proverbs 18:10) “Everyone who calls on the name of Jehovah will be saved.” (Joel 2:32) The Bible shows that God’s name would distinguish those who serve him. “For all the peoples will walk, each in the name of its god, but we will walk in the name of Jehovah our God forever and ever.”—Micah 4:5; Acts 15:14.
...
originally posted by: JimmyNeutr0n
Im going to 2nd comment with this one since its a lot more off topic.
Learning this "gnosis" (knowledge, as i would call it), i applied it to modern day understandings of science, nature and the cosmos...like a true alchemist of their day, attempting to transmute the human form (lead) to an ascended being resembling the divine form (gold).
Which lead ( ) me on a platonic quest, looking in his theory of forms or even Platos Socratic Dialogue talking of life after death.
Id ask you to look up "Egg Theory". Im working at thr moment, but in 8 hours i can give the subject due diligence and craft a thread on it later tonight.
originally posted by: JimmyNeutr0n
Apoc of John from the Nag Hammadi Library?
THE ONE
I asked if I might understand this, and it said to me, The One is a sovereign that has nothing over it. It is god and father of all, the invisible one that is over all, that is incorruptible, that is pure light at which no eye can gaze.
The One is the invisible spirit. We should not think of it as a god or like a god. For it is greater than a god, because it has nothing over it and no lord above it. It does not exist within anything inferior to it, since everything exists within it alone. It is eternal, since it does not need anything. For it is absolutely complete. It has never lacked anything in order to be completed by it. Rather, it is always absolutely complete in light. The One is
illimitable, since there is nothing before it to limit it,
unfathomable, since there is nothing before it to fathom it,
immeasurable, since there was nothing before it to measure it,
invisible, since nothing has seen it,
eternal, since it exists eternally,
unutterable, since nothing could comprehend it to utter it,
unnamable, since there is nothing before it to give it a name.
The One is the immeasurable light, pure, holy, immaculate. The One is unutterable and is perfect in incorruptibility. Not that it is part of perfection or blessedness or divinity: it is much greater.
The One is not corporeal and is not incorporeal.
The One is not large and is not small.
It is impossible to say,
“How much is it?
What kind is it?”
For no one can understand it.
The One is not among the things that exist, but it is much greater. Not that it is greater. Rather, as it is in itself, it is not a part of the eternal realms or of time. For whatever is part of a realm was once prepared by another. Time was not allotted to it, since it receives nothing from anyone: what would be received would be on loan. The one who is first does not need to receive anything from another. Such a one beholds itself in its light.
The One is majestic and has an immeasurable purity.
The One is a realm that gives a realm, life that gives life, a blessed one that gives blessedness, knowledge that gives knowledge, a good one that gives goodness, mercy that gives mercy and redemption, grace that gives grace.
Not as if the One possesses all this. Rather, it is that the One gives immeasurable and incomprehensible light.
What shall I tell you about it? Its eternal realm is incorruptible, at peace, dwelling in silence, at rest, before everything.
It is the head of all realms, and it sustains them through its goodness.
We would not know what is ineffable, we would not understand what is immeasurable, were it not for what has come from the father. This is the one who has told these things to us alone.
Give me another month and ill be dropping my kabbalah thread hopefully
Star for quoting my favorite library of texts
A lot of people are not familiar with the books. Its actually the first text i used to bind my first amateur made book. Coptic gnosis is deep considering their literal roots in ancient greek control during the ptolmic dynasty, where id argue egypt became a beacon of intellect and advancement.
originally posted by: Smigg
originally posted by: JimmyNeutr0n
Im going to 2nd comment with this one since its a lot more off topic.
Learning this "gnosis" (knowledge, as i would call it), i applied it to modern day understandings of science, nature and the cosmos...like a true alchemist of their day, attempting to transmute the human form (lead) to an ascended being resembling the divine form (gold).
Which lead ( ) me on a platonic quest, looking in his theory of forms or even Platos Socratic Dialogue talking of life after death.
Id ask you to look up "Egg Theory". Im working at thr moment, but in 8 hours i can give the subject due diligence and craft a thread on it later tonight.
I believe the message is that we are all one and also individuals because you can't be one without being of the whole. The material splinters the whole.
Originally posted by Smigg
I believe the message is that we are all one and also individuals because you can't be one without being of the whole. The material splinters the whole.
Even love has its downfall, you learn this in the Sephirots of the Kabbalah. Every sephirot has a negative and a positive.