Date: 4/3/00 1:02:58 PM Pacific Daylight Time

The gospel of truth is joy to those who have received from the
Father of truth the gift of knowing him by the power of the Logos, who has
come from the Pleroma and who is in the thought and the mind of the Father;
he it is who is called "the Savior," since that is the name of the work
which he must do for the redemption of those who have not known the Father.
For the name of the gospel is the manifestation of hope, since that is the
discovery of those who seek him, because the All sought him from whom it had
come forth. You see, the All had been inside of him, that illimitable,
inconceivable one, who is better than every thought.
This ignorance of the Father brought about terror and fear. And
terror became dense like a fog, that no one was able to see. Because of
this, error became strong. But it worked on its hylic substance vainly,
because it did not know the truth. It was in a fashioned form while it was
preparing, in power and in beauty, the equivalent of truth. This then, was
not a humiliation for him, that illimitable, inconceivable one. For they
were as nothing, this terror and this forgetfulness and this figure of
falsehood, whereas this established truth is unchanging, unperturbed and
completely beautiful.
For this reason, do not take error too seriously. Thus, since it had
no root, it was in a fog as regards the Father, engaged in preparing works
and forgetfulnesses and fears in order, by these means, to beguile those of
the middle and to make them captive. The forgetfulness of error was not
revealed. It did not become light beside the Father. Forgetfulness did not
exist with the Father, although it existed because of him. What exists in
him is knowledge, which was revealed so that forgetfulness might be
destroyed and that they might know the Father, Since forgetfulness existed
because they did not know the Father, if they then come to know the Father,
from that moment on forgetfulness will cease to exist.
That is the gospel of him whom they seek, which he has revealed to
the perfect through the mercies of the Father as the hidden mystery, Jesus
the Christ. Through him he enlightened those who were in darkness because of
forgetfulness. He enlightened them and gave them a path. And that path is
the truth which he taught them. For this reason error was angry with him, so
it persecuted him. It was distressed by him, so it made him powerless. He
was nailed to a cross. He became a fruit of the knowledge of the Father. He
did not, however, destroy them because they ate of it. He rather caused
those who ate of it to be joyful because of this discovery.
And as for him, them he found in himself, and him they found in
themselves, that illimitable, inconceivable one, that perfect Father who
made the all, in whom the All is, and whom the All lacks, since he retained
in himself their perfection, which he had not given to the all. The Father
was not jealous. What jealousy, indeed, is there between him and his
members? For, even if the Aeon had received their perfection, they would not
have been able to approach the perfection of the Father, because he retained
their perfection in himself, giving it to them as a way to return to him and
as a knowledge unique in perfection. He is the one who set the All in order
and in whom the All existed and whom the All lacked. As one of whom some
have no knowledge, he desires that they know him and that they love him. For
what is it that the All lacked, if not the knowledge of the Father?
He became a guide, quiet and in leisure. In the middle of a school
he came and spoke the Word, as a teacher. Those who were wise in their own
estimation came to put him to the test. But he discredited them as
empty-headed people. They hated him because they really were not wise men.
After all these came also the little children, those who possess the
knowledge of the Father. When they became strong they were taught the
aspects of the Father's face. They came to know and they were known. They
were glorified and they gave glory. In their heart, the living book of the
Living was manifest, the book which was written in the thought and in the
mind of the Father and, from before the foundation of the All, is in that
incomprehensible part of him.
This is the book which no one found possible to take, since it was
reserved for him who will take it and be slain. No one was able to be
manifest from those who believed in salvation as long as that book had not
appeared. For this reason, the compassionate, faithful Jesus was patient in
his sufferings until he took that book, since he knew that his death meant
life for many. Just as in the case of a will which has not yet been opened,
for the fortune of the deceased master of the house is hidden, so also in
the case of the All which had been hidden as long as the Father of the All
was invisible and unique in himself, in whom every space has its source. For
this reason Jesus appeared. He took that book as his own. He was nailed to a
cross. He affixed the edict of the Father to the cross.
Oh, such great teaching! He abases himself even unto death, though
he is clothed in eternal life. Having divested himself of these perishable
rags, he clothed himself in incorruptibility, which no one could possibly
take from him. Having entered into the empty territory of fears, he passed
before those who were stripped by forgetfulness, being both knowledge and
perfection, proclaiming the things that are in the heart of the Father, so
that he became the wisdom of those who have received instruction. But those
who are to be taught, the living who are inscribed in the book of the
living, learn for themselves, receiving instructions from the Father,
turning to him again.
Since the perfection of the All is in the Father, it is necessary
for the All to ascend to him. Therefore, if one has knowledge, he gets what
belongs to him and draws it to himself. For he who is ignorant, is
deficient, and it is a great deficiency, since he lacks that which will make
him perfect. Since the perfection of the All is in the Father, it is
necessary for the All to ascend to him and for each one to get the things
which are his. He registered them first, having prepared them to be given to
those who came from him.
Those whose name he knew first were called last, so that the one who
has knowledge is he whose name the Father has pronounced. For he whose name
has not been spoken is ignorant. Indeed, how shall one hear if his name has
not been uttered? For he who remains ignorant until the end is a creature of
forgetfulness and will perish with it. If this is not so, why have these
wretches no name, why do they have no sound? Hence, if one has knowledge, he
is from above. If he is called, he hears, he replies, and he turns toward
him who called him and he ascends to him and he knows what he is called.
Since he has knowledge, he does the will of him who called him. He desires
to please him and he finds rest. He receives a certain name. He who thus is
going to have knowledge knows whence he came and whither he is going. He
knows it as a person who, having become intoxicated, has turned from his
drunkenness and having come to himself, has restored what is his own.
He has turned many from error. He went before them to their own
places, from which they departed when they erred because of the depth of him
who surrounds every place, whereas there is nothing which surrounds him. It
was a great wonder that they were in the Father without knowing him and that
they were able to leave on their own, since they were not able to contain
him and know him in whom they were, for indeed his will had not come forth
from him. For he revealed it as a knowledge with which all its emanations
agree, namely, the knowledge of the living book which he revealed to the
Aeons at last as his letters, displaying to them that these are not merely
vowels nor consonants, so that one may read them and think of something void
of meaning; on the contrary, they are letters which convey the truth. They
are pronounced only when they are known. Each letter is a perfect truth like
a perfect book, for they are letters written by the hand of the unity, since
the Father wrote them for the Aeons, so that they by means of his letters
might come to know the Father.
While his wisdom mediates on the logos, and since his teaching
expresses it, his knowledge has been revealed. His honor is a crown upon it.
Since his joy agrees with it, his glory exalted it. It has revealed his
image. It has obtained his rest. His love took bodily form around it. His
trust embraced it. Thus the logos of the Father goes forth into the All,
being the fruit of his heart and expression of his will. It supports the
All. It chooses and also takes the form of the All, purifying it, and
causing it to return to the Father and to the Mother, Jesus of the utmost
sweetness. The Father opens his bosom, but his bosom is the Holy Spirit. He
reveals his hidden self which is his son, so that through the compassion of
the Father the Aeons may know him, end their wearying search for the Father
and rest themselves in him, knowing that this is rest. After he had filled
what was incomplete, he did away with form. The form of it is the world,
that which it served. For where there is envy and strife, there is an
incompleteness; but where there is unity, there is completeness. Since this
incompleteness came about because they did not know the Father, so when they
know the Father, incompleteness, from that moment on, will cease to exist.
As one's ignorance disappears when he gains knowledge, and as darkness
disappears when light appears, so also incompleteness is eliminated by
completeness. Certainly, from that moment on, form is no longer manifest,
but will be dissolved in fusion with unity. For now their works lie
scattered. In time unity will make the spaces complete. By means of unity
each one will understand itself. By means of knowledge it will purify itself
of diversity with a view towards unity, devouring matter within itself like
fire and darkness by light, death by life.
Certainly, if these things have happened to each one of us, it is
fitting for us, surely, to think about the All so that the house may be holy
and silent for unity. Like people who have moved from a neighborhood, if
they have some dishes around which are not good, they usually break them.
Nevertheless the householder does not suffer a loss, but rejoices, for in
the place of these defective dishes there are those which are completely
perfect. For this is the judgement which has come from above and which has
judged every person, a drawn two-edged sword cutting on this side and that.
When it appeared, I mean, the Logos, who is in the heart of those who
pronounce it - it was not merely a sound but it has become a body - a great
disturbance occurred among the dishes, for some were emptied, others filled:
some were provided for, others were removed; some were purified, still
others were broken. All the spaces were shaken and disturbed for they had no
composure nor stability. Error was disturbed not knowing what it should do.
It was troubled; it lamented, it was beside itself because it did not know
anything. When knowledge, which is its abolishment, approached it with all
its emanations, error is empty, since there is nothing in it. Truth
appeared; all its emanations recognized it. They actually greeted the Father
with a power which is complete and which joins them with the Father. For
each one loves truth because truth is the mouth of the Father. His tongue is
the Holy Spirit, who joins him to truth attaching him to the mouth of the
Father by his tongue at the time he shall receive the Holy Spirit.
This is the manifestation of the Father and his revelation to his
Aeons. He revealed his hidden self and explained it. For who is it who
exists if it is not the Father himself? All the spaces are his emanations.
They knew that they stem from him as children from a perfect man. They knew
that they had not yet received form nor had they yet received a name, every
one of which the Father produces. If they at that time receive form of his
knowledge, though they are truly in him, they do not know him. But the
Father is perfect. He knows every space which is within him. If he pleases,
he reveals anyone whom he desires by giving him a form and by giving him a
name; and he does give him a name and cause him to come into being. Those
who do not yet exist are ignorant of him who created them. I do not say,
then, that those who do not yet exist are nothing. But they are in him who
will desire that they exist when he pleases, like the event which is going
to happen. On the one hand, he knows, before anything is revealed, what he
will produce. On the other hand, the fruit which has not yet been revealed
does not know anything, nor is it anything either. Thus each space which, on
its part, is in the Father comes from the existent one, who, on his part,
has established it from the nonexistent. [...] he who does not exist at all,
will never exist.
What, then, is that which he wants him to think? "I am like the
shadows and phantoms of the night." When morning comes, this one knows that
the fear which he had experienced was nothing. Thus they were ignorant of
the Father; he is the one whom they did not see. Since there had been fear
and confusion and a lack of confidence and doublemindness and division,
there were many illusions which were conceived by him, the foregoing, as
well as empty ignorance - as if they were fast asleep and found themselves a
prey to troubled dreams. Either there is a place to which they flee, or they
lack strength as they come, having pursued unspecified things. Either they
are involved in inflicting blows, or they themselves receive bruises. Either
they are falling from high places, or they fly off through the air, though
they have no wings at all. Other times, it is as if certain people were
trying to kill them, even though there is no one pursuing them; or, they
themselves are killing those beside them, for they are stained by their
blood. Until the moment when they who are passing through all these things -
I mean they who have experienced all these confusions - awake, they see
nothing because the dreams were nothing. It is thus that they who cast
ignorance from them as sheep do not consider it to be anything, nor regard
its properties to be something real, but they renounce them like a dream in
the night and they consider the knowledge of the Father to be the dawn. It
is thus that each one has acted, as if he were asleep, during the time when
he was ignorant and thus he comes to understand, as if he were awakening.
And happy is the man who comes to himself and awakens. Indeed, blessed is he
who has opened the eyes of the blind.
And the Spirit came to him in haste when it raised him. Having given
its hand to the one lying prone on the ground, it placed him firmly on his
feet, for he had not yet stood up. He gave them the means of knowing the
knowledge of the Father and the revelation of his son. For when they saw it
and listened to it, he permitted them to take a taste of and to smell and to
grasp the beloved son.
He appeared, informing them of the Father, the illimitable one. He
inspired them with that which is in the mind, while doing his will. Many
received the light and turned towards him. But material men were alien to
him and did not discern his appearance nor recognize him. For he came in the
likeness of flesh and nothing blocked his way because it was incorruptible
and unrestrainable. Moreover, while saying new things, speaking about what
is in the heart of the Father, he proclaimed the faultless word. Light spoke
through his mouth, and his voice brought forth life. He gave them thought
and understanding and mercy and salvation and the Spirit of strength derived
from the limitlessness of the Father and sweetness. He caused punishments
and scourgings to cease, for it was they which caused many in need of mercy
to astray from him in error and in chains - and he mightily destroyed them
and derided them with knowledge. He became a path for those who went astray
and knowledge to those who were ignorant, a discovery for those who sought,
and a support for those who tremble, a purity for those who were defiled.
He is the shepherd who left behind the ninety-nine sheep which had
not strayed and went in search of that one which was lost. He rejoiced when
he had found it. For ninety-nine is a number of the left hand, which holds
it. The moment he finds the one, however, the whole number is transferred to
the right hand. Thus it is with him who lacks the one, that is, the entire
right hand which attracts that in which it is deficient, seizes it from the
left side and transfers it to the right. In this way, then, the number
becomes one hundred. This number signifies the Father.
He labored even on the Sabbath for the sheep which he found fallen
into the pit. He saved the life of that sheep, bringing it up from the pit
in order that you may understand fully what that Sabbath is, you who possess
full understanding. It is a day in which it is not fitting that salvation be
idle, so that you may speak of that heavenly day which has no night and of
the sun which does not set because it is perfect. Say then in your heart
that you are this perfect day and that in you the light which does not fail
Speak concerning the truth to those who seek it and of knowledge to
those who, in their error, have committed sin. Make sure-footed those who
stumble and stretch forth your hands to the sick. Nourish the hungry and set
at ease those who are troubled. Foster men who love. Raise up and awaken
those who sleep. For you are this understanding which encourages. If the
strong follow this course, they are even stronger. Turn your attention to
yourselves. Do not be concerned with other things, namely, that which you
have cast forth from yourselves, that which you have dismissed. Do not
return to them to eat them. Do not be moth-eaten. Do not be worm-eaten, for
you have already shaken it off. Do not be a place of the devil, for you have
already destroyed him. Do not strengthen your last obstacles, because that
is reprehensible. For the lawless one is nothing. He harms himself more than
the law. For that one does his works because he is a lawless person. But
this one, because he is a righteous person, does his works among others. Do
the will of the Father, then, for you are from him.
For the Father is sweet and his will is good. He knows the things
that are yours, so that you may rest yourselves in them. For by the fruits
one knows the things that are yours, that they are the children of the
Father, and one knows his aroma, that you originate from the grace of his
countenance. For this reason, the Father loved his aroma; and it manifests
itself in every place; and when it is mixed with matter, he gives his aroma
to the light; and into his rest he causes it to ascend in every form and in
every sound. For there are no nostrils which smell the aroma, but it is the
Spirit which possesses the sense of smell and it draws it for itself to
itself and sinks into the aroma of the Father. He is, indeed, the place for
it, and he takes it to the place from which it has come, in the first aroma
which is cold. It is something in a psychic form, resembling cold water
which is [...] since it is in soil which is not hard, of which those who see
it think, "It is earth." Afterwards, it becomes soft again. If a breath is
taken, it is usually hot. The cold aromas, then, are from the division. For
this reason, God came and destroyed the division and he brought the hot
Pleroma of love, so that the cold may not return, but the unity of the
Perfect Thought prevail.
This is the word of the Gospel of the finding of the Pleroma for
those who wait for the salvation which comes from above. When their hope,
for which they are waiting, is waiting - they whose likeness is the light in
which there is no shadow, then at that time the Pleroma is about to come.
The deficiency of matter, however, is not because of the limitlessness of
the Father who comes at the time of the deficiency. And yet no one is able
to say that the incorruptible One will come in this manner. But the depth of
the Father is increasing, and the thought of error is not with him. It is a
matter of falling down and a matter of being readily set upright at the
finding of that one who has come to him who will turn back.
For this turning back is called "repentance". For this reason,
incorruption has breathed. It followed him who has sinned in order that he
may find rest. For forgiveness is that which remains for the light in the
deficiency, the word of the pleroma. For the physician hurries to the place
in which there is sickness, because that is the desire which he has. The
sick man is in a deficient condition, but he does not hide himself because
the physician possesses that which he lacks. In this manner the deficiency
is filled by the Pleroma, which has no deficiency, which has given itself
out in order to fill the one who is deficient, so that grace may take him,
then, from the area which is deficient and has no grace. Because of this a
diminishing occurred in the place which there is no grace, the area where
the one who is small, who is deficient, is taken hold of.
He revealed himself as a Pleroma, i.e., the finding of the light of
truth which has shined towards him, because he is unchangeable. For this
reason, they who have been troubled speak about Christ in their midst so
that they may receive a return and he may anoint them with the ointment. The
ointment is the pity of the Father, who will have mercy on them. But those
whom he has anointed are those who are perfect. For the filled vessels are
those which are customarily used for anointing. But when an anointing is
finished, the vessel is usually empty, and the cause of its deficiency is
the consumption of its ointment. For then a breath is drawn only through the
power which he has. But the one who is without deficiency - one does not
trust anyone beside him nor does one pour anything out. But that which is
the deficient is filled again by the perfect Father. He is good. He knows
his plantings because he is the one who has planted them in his Paradise.
And his Paradise is his place of rest.
This is the perfection in the thought of the Father and these are
the words of his reflection. Each one of his words is the work of his will
alone, in the revelation of his Logos. Since they were in the depth of his
mind, the Logos, who was the first to come forth, caused them to appear,
along with an intellect which speaks the unique word by means of a silent
grace. It was called "thought," since they were in it before becoming
manifest. It happened, then, that it was the first to come forth - at the
moment pleasing to the will of him who desired it; and it is in the will
that the Father is at rest and with which he is pleased. Nothing happens
without him, nor does anything occur without the will of the Father. But his
will is incomprehensible. His will is his mark, but no one can know it, nor
is it possible for them to concentrate on it in order to possess it. But
that which he wishes takes place at the moment he wishes it - even if the
view does not please anyone: it is God`s will. For the Father knows the
beginning of them all as well as their end. For when their end arrives, he
will question them to their faces. The end, you see, is the recognition of
him who is hidden, that is, the Father, from whom the beginning came forth
and to whom will return all who have come from him. For they were made
manifest for the glory and the joy of his name.
And the name of the Father is the Son. It is he who, in the
beginning, gave a name to him who came forth from him - he is the same one -
and he begat him for a son. He gave him his name which belonged to him - he,
the Father, who possesses everything which exists around him. He possess the
name; he has the son. It is possible for them to see him. The name, however,
is invisible, for it alone is the mystery of the invisible about to come to
ears completely filled with it through the Father`s agency. Moreover, as for
the Father, his name is not pronounced, but it is revealed through a son.
Thus, then, the name is great.
Who, then, has been able to pronounce a name for him, this great
name, except him alone to whom the name belongs and the sons of the name in
whom the name of the Father is at rest, and who themselves in turn are at
rest in his name, since the Father has no beginning? It is he alone who
engendered it for himself as a name in the beginning before he had created
the Aeons, that the name of the Father should be over their heads as a lord
- that is, the real name, which is secure by his authority and by his
perfect power. For the name is not drawn from lexicons nor is his name
derived from common name-giving, But it is invisible. He gave a name to
himself alone, because he alone saw it and because he alone was capable of
giving himself a name. For he who does not exist has no name. For what name
would one give him who did not exist? Nevertheless, he who exists also with
his name and he alone knows it, and to him alone the Father gave a name. The
Son is his name. He did not, therefore, keep it secretly hidden, but the son
came into existence. He himself gave a name to him. The name, then, is that
of the Father, just as the name of the Father is the Son. For otherwise,
where would compassion find a name - outside of the Father? But someone will
probably say to his companion, "Who would give a name to someone who existed
before himself, as if, indeed, children did not receive their name from one
of those who gave them birth?"
Above all, then, it is fitting for us to think this point over: What
is the name? It is the real name. It is, indeed, the name which came from
the Father, for it is he who owns the name. He did not, you see, get the
name on loan, as in the case of others because of the form in which each one
of them is going to be created. This, then, is the authoritative name. There
is no one else to whom he has given it. But it remained unnamed, unuttered,
`till the moment when he, who is perfect, pronounced it himself; and it was
he alone who was able to pronounce his name and to see it. When it pleased
him, then, that his son should be his pronounced name and when he gave this
name to him, he who has come from the depth spoke of his secrets, because he
knew that the Father was absolute goodness. For this reason, indeed, he sent
this particular one in order that he might speak concerning the place and
his place of rest from which he had come forth, and that he might glorify
the Pleroma, the greatness of his name and the sweetness of his Father.
Each one will speak concerning the place from which he has come
forth, and to the region from which he received his essential being, he will
hasten to return once again. And he want from that place - the place where
he was - because he tasted of that place, as he was nourished and grew. And
his own place of rest is his Pleroma. All the emanations from the Father,
therefore, are Pleromas, and all his emanations have their roots in the one
who caused them all to grow from himself. He appointed a limit. They, then,
became manifest individually in order that they might be in their own
thought, for that place to which they extend their thoughts is their root,
which lifts them upward through all heights to the Father. They reach his
head, which is rest for them, and they remain there near to it so that they
say that they have participated in his face by means of embraces. But these
of this kind were not manifest, because they have not risen above
themselves. Neither have they been deprived of the glory of the Father nor
have they thought of him as small, nor bitter, nor angry, but as absolutely
good, unperturbed, sweet, knowing all the spaces before they came into
existence and having no need of instruction. Such are they who possess from
above something of this immeasurable greatness, as they strain towards that
unique and perfect one who exists there for them. And they do not go down to
Hades. They have neither envy nor moaning, nor is death in them. But they
rest in him who rests, without wearying themselves or becoming involved in
the search for truth. But, they, indeed, are the truth, and the Father is in
them, and they are in the Father, since they are perfect, inseparable from
him who is truly good. They lack nothing in any way, but they are given rest
and are refreshed by the Spirit. And they listen to their root; they have
leisure for themselves, they in whom he will find his root, and he will
suffer no loss to his soul.
Such is the place of the blessed; this is their place. As for the
rest, then, may they know, in their place, that it does not suit me, after
having been in the place of rest to say anything more. But he is the one in
whom I shall be in order to devote myself, at all times, to the Father of
the All and the true brothers, those upon whom the love of the Father is
lavished, and in whose midst nothing of him is lacking. It is they who
manifest themselves truly since they are in that true and eternal life and
speak of the perfect light filled with the seed of the Father, and which is
in his heart and in the Pleroma, while his Spirit rejoices in it and
glorifies him in whom it was, because the Father is good. And his children
are perfect and worthy of his name, because he is the Father. Children of
this kind are those whom he loves.


In a message dated 4/3/00 2:36:34 PM Pacific Daylight Time

I have many boxes of radiotrons under the house.

I wonder if they are sleeping angels.

Anyway, isn't Metatron supposed to be unpopular these days due to Ashtray Command?

At least I think Alex Collier says so. I'm not sure anymore, it goes round and round, like a merry-go-round-and -round.

Archangel Hans