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Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. We’re proceeding through a study of the Tao Te Ching and how it relates to our Gnostic beliefs. Today we’re going to have a look at verse six of the Tao Te Ching.

First, I’ll read the version translated by David Bentley Hart in his Tao Te Ching, A New Translation. It goes like this.

The goddess of the valley is deathless;
She is called the mysterious Mother,
deep and subtle, the Mother’s dark womb.
The gateway to the mysterious Mother’s abode
is the foundation of Heaven and Earth.

The one origin lasts forever and ever,
like an endless strand of gossamer,
ceaselessly drawn out, yet never depleted.

So it’s a fairly short verse. In comparison, Jonathan Star’s translation draws it out quite a bit. He uses more words in his translation of the Tao Te Ching, from The Definitive Edition.

He says,

Endlessly creating
Endlessly pulsating
The Spirit of the Valley never dies.
She is called the Hidden Creator.

Although She becomes the whole universe
Her immaculate purity is never lost
Although She assumes countless forms
her true identity remains intact
Whatever we see or don’t see
Whatever exists or doesn’t exist
Is nothing but the creation of this Supreme Power

Tao is limitless, unborn, eternal—
It can only be reached through the Hidden Creator
She is the very face of the Absolute
The gate to the source of all things eternal

Listen to her voice
Hear it echo through creation
Without fail, She reveals her presence

Without fail, She brings us to our own perfection

That’s how Jonathan Star puts it. We can see we’re talking about what Gnostics call the Divine Feminine.

I don’t talk much about the Divine Feminine. Actually, I don’t know that I talk at all about the Divine Feminine, because it’s not brought up in the Tripartite Tractate. But as we discovered by studying the Tao Te Ching in our previous several episodes, the Divine Feminine in the Tao Te Ching is translated as a yin force. And yin is receptive. Yin draws in.

Yang is active. Yang puts out. In Gnosticism, the Father is a yang force. He is the Origin. And the Origin has to be, by definition, emitting, emanating, putting forth. This is why it’s called the Father. Do you understand?

This is not a slight against women. This is not like saying, Oh, patriarchy wants God to be male. It’s not that at all. It’s that yang force is outward pushing. Yin force is inward pulling. Women receive. Men penetrate.

So the Divine Feminine force is that womb of creation that receives the emanations of the Father.

It says in verse 78 that after the Fall, when those parts of Logos that were left behind that formed our material cosmos, Logos rushed back up to the Pleroma to be with the other Aeons. It says in verse 78 of the Tripartite Tractate,

When He who produced Himself as perfect actually did bring Himself forth,

[and we’re talking about Logos—He produced Himself as perfect. He was a perfect fractal iteration of the entirety of the Fullness]. So it says,

When He who produced Himself as perfect actually did bring Himself forth,

[and that bringing Himself forth, that becomes our material cosmos. That is the womb of creation.] Because, listen, it says,

He became weak like a female nature, which has abandoned its virile counterpart.

[So the female nature is yin, receptive, bringing in what comes from the yang force. The virile counterpart is the yang force. The female nature is the yin force]. So once again, it says,

When He who produced Himself as perfect actually did bring Himself forth,

[that is when Logos, who was perfect, fell, He brought Himself forth, fell],

He became weak like a female nature,

[that is, He became yin, receptive],

which has abandoned its virile counterpart,

[that is, the yang force]. It goes on to say,

From that which was deficient in itself, there came those things which came into being from His thought and His arrogance, but from that which is perfect in Him, He left it and raised Himself up to those who are His. He was in the Pleroma as a remembrance for Him so that He would be saved from His arrogance. The one who ran on high, [that is Logos], and the one who drew Him to Himself, [that is the Father or the Son who was sometimes called the Father], were not barren, but in bringing forth a fruit in the Pleroma, they upset those who were in the defect.

So this is saying that the yin space that was left behind after the Fall, when Logos retreated, when His yang force retreated, He left behind the yin vacuum and that it was not barren. It brought forth fruit in the Pleroma, that is, creation.

So this is finally here in the Tripartite Tractate where we’re talking about the yin and the yang. The female nature being that which has lost its “virility,” that is, its outward force, and has become yin, is what was left behind here. And that vacuum was filled with creative power from the Pleroma, that is, the Fullness of God—the Holy Spirit of creation, the Great Mother that was the womb of creation.

I don’t really care for the mythology surrounding the Fall of Sophia. So I do not go out of my way to teach the Fall of Sophia. I don’t like the whole business.

It seems to me that the Divine Feminine, the Holy Spirit, is the entirety of the Hierarchy of the Fullness. I think it is an error to equate a single Aeon—Sophia—with the Divine Feminine property of the cosmos. According to the Tripartite Tractate it is the Fullness as a whole that sends life into the cosmos in order to restore the Fallen Demiurge to Logos, not the single Aeon named Sophia. The worship of Sophia, the Aeon, is misplaced. It is the Fullness, the Holy Spirit of the God Above All Gods, the “cloak worn by the Son,” that is the Divine Feminine expressed within our cosmos.

This is from verse 67 of the Tripartite Tractate. It says,

He knows them which things He Himself is, since they are in the single name and are all speaking in it. And He brings them forth in order that it might be discovered that they exist according to their individual properties in a unified way.

And so the He is the Son, and what He brings forth is the Totalities of the ALL, or the Aeons when they become self-aware. So they are parts of the Son that then become self-aware.

The Holy Spirit, the Divine Feminine, is much more powerful and Full than any single Aeon, because she is the entire Fullness of all Aeons. This is how it is that all creatures can be sent into the cosmos with their predesigned attributes—they are all preexistent in the Fullness, not within the single Aeon of Sophia. Sophia does not contain all of the attributes of the Fullness; Logos does, in fractal form.

The Tripartite Tractate says that the Fall was created by Logos. And Logos contains within itself, remember, fractals of the entirety of the Fullness of God. So we might say that Logos is non-gendered, if we want to get into today’s terminology for things. Because Logos contains all possible personalities, all possible forces, all physics, all chemistry, all bonding, and all energy and power is all represented by Logos. But at that stepped down, fractal iteration. And that’s what we have down here from the Fall.

In my Simple Explanation of Absolutely Everything, I did refer to the inception of the universe as the Mother of 10,000 things, as it’s called in China, or the womb of creation. And in my mind, you know, it’s shaped like a big torus, a big donut shape, but we don’t have to get into that here.

Now let me give you my translation of verse six. And I am achieving this translation by looking at Jonathan Star’s Definitive Edition and his chart at the back of the book that gives all possible definitions of each pictogram. So, reading from the all possible definitions side of verse six, here’s how I would put it.

The Holy Spirit that fills the world never ceases.

This mysterious spirit is referred to as the Divine Feminine. This is the gateway, the primal womb that discloses the source and wellspring of Heaven and the creation of Earth.

Ceaseless and enduring without end, it continues on forever.

Her provision never runs dry. Drawing upon it will not exhaust its usefulness.

That’s it. It’s a short verse.

Now, in Star’s footnotes for this verse, the word Shēn—spirit, soul, God, the Spirit that fills this world, the spiritual reality of the void or the Tao—the pictogram is two hands extending a rope plus influx from heaven. So you put those two signs together into one pictogram and it’s the sign by which the will of heaven is known by mankind. And that is known as the Holy Spirit and that’s how I translated it.

The other footnote here looks at the phrase Hsuän pin. Hsuän translates as mysterious, profound, secret, subtle, deep, hidden, dark, abyss, origin, primal principle. That’s the Hsuän part. And the pin part is female, woman, mother, mare, womb, female qualities, creative power, mysterious female, abstruse womb, dark mare. But it also means mystic, mysterious female, mysterious feminine, mysterious feminine element, mysterious femininity, profound female, dark female, subtle female, mysterious mother, mother of the abyss, mother substance of the deep, primal mother, mother of heaven, abstruse womb, mystery of passivity, dark mare, or what we would call in Gnosticism, Sophia, Divine Feminine. So what I take from this verse six is that the Holy Spirit is a female principle— Hsuän pin .

I’ve always felt that; I’ve always thought that the Holy Spirit was feminine. You have the Father, the Son, and the Holy Spirit. There you have the Father, the Mother, and the Child. So they are all represented in the Trinity of Christianity. However, it’s never so clearly put.

And we also have, from this verse six, that the universe, or the cosmos, as we call it in Gnosticism—cosmos is another word for universe—it’s bigger than a galaxy. It’s bigger than the Earth. So while these things are often translated as Earth in the Tao, we’ve upped the game to cosmos in Gnosticism, meaning every place that is material. That is here, as opposed to the ethereal realm, the divine, which is outside of the cosmos. And in my Simple Explanation way of explaining things, I think of our cosmos as this gigantic, really infinitely large, torus shape. And remember, the torus is like a donut, but this cosmic torus is like a gigantic donut with a zero point at the middle, and that is the here and now.

And the inside of the donut is our cosmos. Outside of the donut is the ethereal space of the Father and the Fullness. So we have this border, and the border is mentioned in the Tripartite Tractate—that after the Fall, the Father put a border around the broken bits and pieces of Logos that formed themselves into the Demiurge and our material cosmos.

So we have our feminine cosmos, the womb that holds creation, just like the womb of any creature holds its creation inside of it. Life is in the womb.

And of course, it’s always been a mystery. It continues to be a mystery to this very day, how it is that a female, and well, we can talk about humans here, although all creatures have their wombs and their babies, is that the female human nourishes and grows and is her human conduit for the Holy Spirit that is infusing and developing the fetus within her womb.

This is a miracle of birth. It’s truly a miracle, because people have always wondered, how is it? Where does this life come from? It comes through the womb. So the human mother is like the Divine Feminine in that she holds the womb of creation within herself and nurtures it until it is born.

It manifests as its own material creature and grows up the way it was designed in the Fullness. Because, you know, we’re not random folks.

It just kills me that people think that the baby that is developing within the woman’s womb is a random happenstance collection of evolved events that burp out a baby at the end, if they’re lucky and they’re not aborted, that is. The action of pregnancy and then the subsequent birth of a live creature out of seemingly nothing is a mystery. So all pregnant women represent the Divine Feminine and the presence of the Holy Spirit at work in the world.

Of course, the Holy Spirit, the Divine Feminine, permeates the cosmos. It’s in the very air we breathe, the flowers, all the critters, everything that is living. Not the rocks and stones, they don’t give birth, but all of the living creatures do. And that is the Divine Feminine that populates the cosmos.

All that the Demiurge could knock together was the material level of the cosmos—the atoms, the molecules, the elements, the minerals. That is the realm of the Demiurge. And then the immaterial archons that are the subselves of the Demiurge, that are the henchmen, the minions of the Demiurge. And they have their power in the belief systems, the meme bundles that the living carry with them.

So I would like to state here and now, it is clear that abortion is a demiurgic, archontic move. Abortion kills the intended child that the Fullness was sending into the world. And we all have our functions to perform. We all have our position, place, and duty. And when a child in the womb is aborted by a human decision, it is a direct contradiction to the will of God. It is a funeral to be mourned. It’s a sad, sad error.

We serve either the forces of good or the forces of evil. And there is no real force of evil—there is only ignorance. The Demiurge is not evil. The Demiurge is forgetful, doesn’t realize what’s going on, doesn’t realize where it’s coming from, doesn’t respect the Divine Feminine. And this is why other schools of Gnostic thought, other books, show Sophia as a tragic character once she has come to Earth, show her as being raped by the Demiurge or the archons. So the question I pose to you is, whose side are you on?

So let me read for you once more my version of verse 6 and see if this makes sense to you.

The Holy Spirit that fills the world never ceases.

This mysterious spirit is referred to as the Divine Feminine. This is the gateway, the primal womb that discloses the source and wellspring of Heaven and the creation of Earth.

Ceaseless and enduring without end, it continues on forever.

Her provision never runs dry. Drawing upon it will not exhaust its usefulness.

And this is another way of talking about the never-ending stream of consciousness, life, and love that flows out from the Father, that flows down through the Aeons, down through the Holy Spirit—the divine presence that is manifested in our cosmos.

Remember, the Christ came for all of us. The Christ redeems us all. If you have made mistakes, if you have done terrible errors in the past, even killing the life within you, you are forgiven. You’ve been taken care of. The Christ will redeem you. You merely need to ask for the redemption. You need to repent and ask for redemption, and you will be washed clean.

So God bless us all, and onward and upward.

If you are a regular reader or listener of Gnostic Insights, please consider donating to this effort with a little monetary support. I can’t grow the channel without your financial support. I am working on a number of videos to be uploaded to YouTube, but everything costs money. If you can afford it, please help.

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You needn't become a Taoist to be a Gnostic. These are just labels. But truth is truth, and there is only one truth.

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Last week I started hopefully a series, of mining gnosis through the Tao Te Ching. Last week’s episode explained the process by which I mine gnosis through the Tao. I’ve been mining that gnosis for well over 20 years without even realizing that it was going to turn into Gnosticism or a Gnostic interpretation of the Tao Te Ching.

The Tao Te Ching is an ancient Chinese manuscript. It’s full of gnosis, and I have found it to be entirely compatible with the gnosis taught through the Tripartite Tractate of the Nag Hammadi, which is the book of the Nag Hammadi that I use here at Gnostic Insights to share my gnosis with everyone. Today we’re going to do another verse from the Tao Te Ching, the next verse in the book, verse 41.

I’m not going to explain to you again the process by which I do this, but let me begin by reading to you Jonathan Star’s interpretation of the Tao Te Ching, verse 41, and here’s how it goes.

The best seeker hears of Tao. He strives with great effort to know it.

When an average seeker hears of Tao, he thinks of it now and again. When the poorest seeker hears of Tao, he laughs out loud.

Tao is always becoming what we have need for it to become. If it could not do this, it would not be Tao.

There is an old saying: The clear way seems clouded. The straight way seems crooked. The sure way seems unsteady. The greatest power seems weak. The purest white seems tainted. The abundant seems empty. The stable seems shaky. The certain seems false. The great square has no corners. The great vessel is never filled.

A beginner may be clumsy, but after practice, what talent! A large drum may sit silently, but when banged, what noise!

Tao lies hidden, yet it alone is the glorious light of this world.

So that’s verse 41 by Jonathan Star. Now, for comparison’s sake, let’s look at another translation of the Tao Te Ching, this one by David Bentley Hart from his new book, Tao Te Ching, A New Translation. And thank you very much, Gabriella, one of our followers, who recommended it.

The very best scholar listens to the Way and lives diligently in accord with it. The scholar of middling gifts listens to the Way, at one moment believing, at another losing faith. The poorest scholar listens to the Way and finds it risible. Then again, if he did not laugh at it, it would not really be the Way.

These then be our maxims: The way of enlightenment seems dim and obscure. Every advance along the Way seems like a retreat. The easy level path seems arduous and uneven. The most exalted power seems like a plunging chasm. The purest clarity seems tarnished and dark. The most abundant power seems impoverished. The most formidable power seems like frailty. What is most substantial seems fluid and inconstant. The ideal square has no corners. The finest vessel takes till evening to perfect. The sweetest melody is hushed and tenuous.
The perfect form has no shape.

The way is hidden and nameless. Yet, for just this reason, the Way knows how to nourish and fulfill.

So that’s verse 41, interpreted by David Bentley Hart.

Now I’m going to share with you my interpretation of verse 41. And remember, all of these interpretations come from a myriad of choices, because we’re dealing with pictograms. And you can interpret the pictogram in many, many ways. I’m going to go through verse 41 line by line, pictogram by pictogram, and interpret it in a more obviously Gnostic type of way.

The best, wisest, highest, student or type of person, hears Tao earnestly, attentively, with devotion, and lives in accordance with it, practices with diligence. The average, middle type of person hears about Tao and sometimes follows, sometimes believes, and sometimes doubts, sometimes loses it. The lesser, lowest, inferior type of person hears about Tao and ridicules it, laughs out loud. If they did not laugh, it would not be thusly the Tao.

Now, before going on, let me explain that Tao means the Way, the path, and it is the Way of the Father. It is the path of glory.

The Tao is the emanation of what we call the Father in Gnosticism. So whenever the Tao Te Ching speaks of Tao, think of it as the word of God, or the Way of the Father. And these first three stanzas described the three types of human, and interestingly enough, these exact three types of humans appear throughout Gnosticism.

The Tripartite Tractate describes these three types of humans in verses 98 through 100.

The best, wisest, highest type of person is called the pneumatic, P-N-E-U-M-A-T-I-C, also interpreted as the right ones. The pneumatic, those of God, are on the right. Those of the good thought, workers and servants of the Father, of the Father’s beauty and rest.

The average middle type of person, as it says in the Tao, maps to what in Gnosticism we call the psychic, the fiery ones, the middle ones. They are characterized by a lust for power and ambition, and that is most humans. That’s from verse 100.

And the lesser, the lowest, the inferior type of person, who laughs at Tao and ridicules it, they are referred to as the hylic, the left, the dark ones, the last. And they are brought forth by envy and jealousy. That’s verse 100.

So, in other words, those who ridicule the path, who ridicule the Father—it’s their envy and jealousy that pulls them down.

The middle type, the psychic, the fiery ones, the middle ones, they are characterized by emotion. They’re emotional. And this emotion brings them to a lust for power and ambition, because the emotions are resonating to the fallen ego, or the ruler of this world, the demiurge. And all of the emotions that get stirred up down here in the cosmos by the demiurge and the archons, they are meant to engage the majority of humans in fighting each other in the never-ending war for power and control, because of their ambition, and just being stirred up and upset all the time.

The fewest type is the pneumatic, and those are the teachers of the Word of God, the saints, the prophets, the children of God in the truest sense, in that they have the heart of God, the heart of the Father. They’re not doing this ritualistically or rule-bound. They’re not hypocritically pretending to be good moral people. They are good moral people, and that’s how they view the world, through the eyes of the Father. Carrying on now in verse 41,

Therefore, constructive sayings, proverbs, and maxims, such as the following: The enlightened Tao is the path to illumination, seems obscure, dark, and dull. Advancement toward Tao seems like, or resembles, retreat, falling backwards.

And in a Gnostic way, we would say that what the seeker is retreating from, the retreat, the falling backward, is from worldly concerns and patterns. Because in order to follow the Way, you need to disengage from the world. The Bible says we are in the world, but not of the world.

So, it’s like water and oil—they can be in the same bucket, but they do not mix. The next verse says,

The straight and smooth Tao, path or Way, seems like, resembles, roughness—uneven, and difficult.

I interpret this to mean that the actual path of Tao, the Way of God, the Way of the Father, the Way of glory, the glory beam, is straight, but it seems difficult, uneven. The path of glory coming down from above is true and straight and perfect, but our attempts to walk it are difficult. The next line is,

The highest, exalted, superior Te—that’s power or virtue.

It’s in the title of the book, the Tao Te Ching.

The Way of Virtue resembles an empty chasm.

So, the virtue around us in the world is like a vacuum. It’s an emptiness, it’s a chasm. And I would say from a Gnostic point of view that that is because the world is full of the Demiurge. We second-order powers were sent here to bring the love, consciousness, and life of the Father into this chasm. So, the Way of Te is the Way that we are to behave as second-order powers, spreading love and consciousness.

Also concerning this idea that the highest Te seems empty, in the Tripartite Tractate, verses 59-65, it says, describing the Father’s relationship to the Totalities, that have been emanated from the Son–so, this is way upstream, this is before any humans, before any second-order powers, even at the very inception of the flowering of the Father into the fullness of consciousness that comes down to us—the Father doesn’t reveal Himself to the Totalities, yet they yearn for Him. What they know of the Father is but a trace of Him, revealed as a pleasant odor. So, the Father does not reveal Himself to the Totalities, which are the Totalities of the variables of the Son, all of the properties of the Son, but yet they seek the Father, like they’re pulled into a vacuum. The Father doesn’t reveal Himself, but, like a beautiful aroma, they long to reunite with the Source. It’s another way of looking at that verse. Carrying on with verse 41.

Most perfect and pure clarity, innocence, looks like, or appears, sullied, tarnished, disgraceful.

That is puzzling, isn’t it? I think it’s because those who actually express the path of Tao, or the Way of the Father, righteousness, they can be painted by others as disgraceful, tarnished, sullied. Their motives are denigrated. They’re made fun of, in the manner that the Hylics make fun of righteousness itself. So, even if you are passing through this world in a perfect and pure and innocent manner, you will look to others tarnished, disgraceful. The next verse says,

The most abundant, overflowing, far-reaching Te, which is power and virtue, appears insufficient, defective, lacking.

So, this is saying that the most abundant, glorious, righteous path that you may be on seems like it’s not enough, and it seems like it’s lacking something. I mean, after all, where’s your ambition to succeed? Where’s your ambition to acquire a big house and a lot of material goods? What are you lacking that you don’t have that drive? The next verse says,

Firmly established and vigorous Te, power, virtue, goodness, appears unsteady, flimsy, forced—like a stuck door.

Now, we could also interpret that to mean that we are not faithful in our righteousness. We act righteously, or are in the glory beam and doing God’s work, but then we fall out, and then we have to force our way back into that glory beam, not because it is rejecting us, but because we have stumbled and fallen away. So, we have to come back to it, and the pictogram is forcing a stuck door open. The next verse says,

Genuine, solid, substantial, reality, truth, and virtue, seems fluid, unsubstantial, uncertain, faded.

This is because we’re living in the world, and it has different values, demiurgic values, than the Father and the pleroma of the Fullness of God. The virtues are the solid and substantial reality. The Father, Son, and Fullness hold and dispense truth and virtue to us freely. But to us, it’s insubstantial. You can’t grab it. You can’t hold on to it. You can’t prove it to an unbeliever. It seems like it’s faded. The next verse is,

The supreme—that is, greatest, perfect—region has no corners, boundaries, or angles. It cannot be limited or contained.

And that is the Father’s kingdom. That’s the ethereal plane. The Father itself, the Source, is illimitable. It’s formless. It has no corners, no boundaries. It cannot be limited or contained. The next verse says,

The supreme—that is, the greatest, the most perfect—vessel, implement, talent, or tool, is slow to mature.

I would say that we are the vessels into which the Spirit of the Fullness of God lives, is poured, emanates. We carry it with us, and we are slow to mature. Verse 95 of the Tripartite Tractate says,

The seed of promise is guarded for an upcoming mission.

The next verse of the Tao Te Ching says,

The supreme, greatest, perfect, tone, or sound, or we could say vibratory pattern, lacks sound, is silent, is hard to hear.

The Tripartite Tractate refers to the Totalities, which were the first emanations of the Son—before they became the Aeons stacked in their hierarchy, they were called the Totalities of the ALL, and they were simply all of the properties and powers of the Son, sitting there in that starburst pattern—they all acted as one. They were coexistent with the Son. They didn’t have their own identities or egos at that point. The Tripartite Tractate describes the Totalities as the Silences. They do not have voice until they give glory and thereby become self-aware.

It was through giving glory to the Son and the Father that the Totalities noticed themselves—that they were each individual properties—and that noticing of themselves immediately caused them to migrate and arrange themselves into their proper positions, places, duties, and names. And that is what I refer to as their egos. And in the beginning there, the egos of the Aeons—it’s all good. It’s merely their designation. It’s not a striving for power or anything. That all comes from the fall. The next verse says,

The supreme, greatest, perfect form has no form, material, or substance.

Speaking of the illimitable characteristics of the Father. The next verse says,

Tao remains hidden, concealed, in the background, without name, nameless. For this exact reason, Tao knows how to, is excellent at, providing support, nourishment, fulfillment, and completion.

So this is a paradoxical type of verse, because the Tao, or the Father, the Father’s righteousness, the Fullness of God, remains hidden and concealed in the background. You can’t put a finger on it. It’s hard to name. But because of its nature, it is able to get inside and carry us forward. It is all around us. It’s imminent and eminent, meaning it’s within us and outside of us.

By the way, in the Simple Explanation of Absolutely Everything, I described that shape, that basic shape of energy that is this cosmos, as toroidal, the shape of basically a donut or a bagel with a zero-point hole in the middle. So picture a donut with a tiny, tiny center. And I’ll put an illustration in the transcript here.

It floats in the sea of consciousness of the Father, both at the tremendous scale—our entire cosmos, our universe is wrapped in a torus—but each one of us, each one of our parts, our cells, our organs, all of the units of consciousness in us, our Self, is shaped like a torus, energetically or spiritually, you could say.

And the thing about the torus, when you think about it, if it’s floating in the sea of illimitable consciousness of God, think of it like a torus-shaped bubble. So that means that the center of the torus is completely available to be touched by God, because God pours down the funnel at the top of that donut into that hole, see? And the zero-point field at the middle is here and now, and then it passes down below as energy, as karma, as history.

This is Simple Explanation stuff. It’s not exactly out of the Tripartite Tractate, I admit, or out of the Tao Te Ching. This is my gnosis, having to do with toruses. And my long-running blog, A Simple Explanation of Absolutely Everything, and the book of the same name that you can still purchase at Amazon, describes everything in that torus shape and shows you all of the motions and flow of the torus.

The reason I bring it up is that if you properly picture the shape of the torus, you can see that the entire exterior is bathed in the Father’s essence. The outside is out there touching the Father. And when you come down into the funnel, which is still outside, it’s still touching the Father, it comes together at the center, at the zero-point field at the middle of the torus. And now, all of a sudden, you’re inside.

So this is how the outside of consciousness reaches the inside of each unit of consciousness. Don’t worry if you don’t understand what I’m saying. It’s a big, big concept.

And that was verse 41 of the Tao Te Ching. I’ll carry on with another one of these next week if you tell me that you like this.

So leave me your comments, and I’ll continue going through the Tao Te Ching in a gnostic, interpretive manner. Please, I’d like to dialogue with you, so leave your comments, questions, anything you have. These are only my gnostic interpretations of the Tao Te Ching and they are not, by any means exhaustive.

God bless us all, and Onward and Upward!

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Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. You know, I often tell you that I’ve been a Christian since I was about five years old, and I’ve been a follower of Jesus in particular, sometimes going to church, most often not going to church. But I’ve always loved Jesus, and I’ve had many dreams and visions of being with Jesus, and this has shaped my current Gnosticism and the reason why I favor the Tripartite Tractate as the book out of the Nag Hammadi codices that I gravitate to, because it’s definitely Christian.

The myth is different than our typical Christian myth. However, the characters are the same, if they do take on slightly different roles. For example, Christianity conflates the Son, Jesus, and the Christ as one character. But in Gnostic Christianity, the Son is the first emanation of the Father, and this is simply to indicate—this has nothing to do with gender—this simply indicates that the Father is so illimitable and immense and unfathomable, yet the Father wanted to be known, wanted to have companionship, let’s say, and so the Father emanated His “only begotten Son,” as we say in Christianity.

That wasn’t Jesus or Christ, that was the Son. And the Son is like the bucket dipped into the sea of the great consciousness of the Father. The Son is a particular entity with a particular countenance or face, and the Son contains all of the attributes of the originating consciousness, the Source. The Son is more relatable, because like the Son, we too are monads, which means we are a particular entity. We have a particular point of view, and our point of view here on earth is our physical point of view, what I’m looking at versus what you’re looking at, but it’s also the point of view of our meme bundle, of our ideology, of the way we think. It’s our point of view.

Each one of us is unique. Obviously, we’re each unique. Our physical bodies are similar but different. We were born in similar but different manners. We live similar but different lives. We eat similar food, but it’s always different. Everything about each one of us is unique, and in a spiritual way, we think that our uniqueness contributes to the totality of the Fullness, to the totality of the experience of what it means to be alive here on this planet Earth. That’s why each person needs to grow into who they are meant to be. We have our temporal worldly parents, mom and dad, the ones who birthed us and gave us our genetic inheritance, but we also have our aeonic parents.

There are Aeons in the Fullness of God, ethereal beings, a multitude, an infinite number of Aeons, and they get together in various combinations, different Aeons with their different positions, places, points of view, duties. It’s their address, but they are otherwise all identical because they all are emanations of the Son. They are all variables within the Son.

So we have these aeonic parents. They get together and procreate us. We are the descendants of the Aeons of the Father. We descend into this material space. We are descendants from our aeonic parents as well as our physical human parents. So in the same manner as we inherit our genetics from our parents, what we’re going to look like, how our bodies go together—that all comes through our human parental lineage—but through our aeonic lineage, we inherit who we are meant to be. That is the perfection of our Self, our particular combination, and we’re each different, we’re each unique aspects of the Aeons of God. So if someone is a great mathematician, or a beautiful singer, or a wonderful mother, or housekeeper, or a person with any sort of talent whatsoever—and we all have our unique talents—those are the things we inherit from our aeonic parents, from the archetypes—from the archetypal singer, the archetypal mother, the archetypal Aeon, with its unique combination of talents.

At least this is my interpretation. This is Cyd’s interpretation of how these things go together.

So we all inherit the Fullness of God, the one true Self that is the reflection of the Aeons. Just as the Aeons are all the variables of the Son, we are their fractal fruit. So we carry the Fullness of God within each part of our living bodies. And then we have our aeonic personalities on top of that, which is the particular Aeons which figure most prominently in our aeonic inheritance, the archetypes that we inherit.

By the way, this is where C.G. Jung gained his notion of archetypes. If you’ve ever taken the Myers-Briggs personality survey—introvert or extrovert, sensory or intuitive, thought-driven or feeling-driven, step-by-step planner or a big-picture gestalt type—these are the variables of the Myers-Briggs, and those are all variables that reflect Jung’s categories of archetypes. And when you put all those together, there are many, many combinations of possible personality types.

Maybe you’re familiar with that system. Well, that’s based upon this Gnostic philosophy, because Jung purchased one of the Gnostic gospels from the Nag Hammadi codices, and it was translated first into German, and then he took his transpersonal theory of psychology out of what he learned from the gnosis of the Tripartite Tractate, which is the same book that we study here at Gnostic Insights and the Gnostic Reformation.

But that’s not what I’m actually here to talk about today.

What I really wanted to share with you was the Tao Te Ching. Tao is spelled T-A-O, but pronounced Dow. Te is T-E, and Ching. So the Tao is the way, the eternal, ethereal way. The Te is its expression here on Earth, or in the cosmos, and Ching means book. So the Tao Te Ching is the book of the way and its expressions, and is said to have been composed by a sage named Lao Tzu ages ago, around 500 BC, during the time of Confucius. However, probably it’s also an amalgam of many ancient wisdom texts and insights from many Chinese sages put together by Lao Tzu.

Now the legend of Lao Tzu is that he was an old man. He had served the emperor. He was the keeper of the royal archives in the state of Chu. He was tired. He wanted to go away and die. And so he was driving his ox out of the city and away from humanity so he could be by himself and pass away. But the gatekeeper of the city saw that the sage was about to leave the world, and he said, Master, you’re about to renounce this world. Please compose a book for me. And it is said that Lao Tzu came down from his ox, sat down, and for several hours wrote a book in one sitting. And then he handed it back to the gatekeeper, got back on his ox, and traveled to the West.

Now this is a symbolic telling because, first off, he needed to pass through the gatekeeper to leave the city. And it was the gatekeeper who implored him for wisdom before he would leave and never share his wisdom anymore. Lao Tzu wrote the book in one sitting, and this particular episode of history is captured in many, many ancient Chinese paintings. So if you ever see the old man on the ox or the old man sitting and writing, that’s Lao Tzu composing the Tao Te Ching.

And leaving through the gate that goes to the West implies that this teaching was for all peoples.

You may wonder why I am talking about the Tao Te Ching here in this Gnostic venue. The answer is that the Tao Te Ching helped me mine my own gnosis years prior to discovering the books of the Nag Hammadi, proving that we can all mine gnosis without having access to so-called Gnostic texts. As we seek out the Truth in religions and sacred writings, it is our own gnosis that draws the understanding out of these sources. Steeping oneself in religion without using discernment to mine the gnosis therein does us no good. Merely being “religious” does nothing to advance your wisdom or understanding of the world and God if you do not mine the gnosis to be found there. But if we read with a gnostic heart and mind, then the gnosis is there to be found. When you find a verse or precept that clicks with you—that is your gnosis being mined.

And, why do we call it “mining” instead of “learning”? It’s because we carry the Fullness of God within us, as I was saying. Yet, we forget it because of the confusion in the world. So we mine the gnosis that is already an inheritance of our aeonic parents. We don’t learn it from books, or religions, or podcasts. We don’t learn it from the world laterally. We mine the gnosis that is within and we look upward to the Father for discernment.

Today, we are going to mine the Tao Te Ching.

Tao is the supreme reality, what I often call the Father, with the base consciousness of the Source. Lao Tzu called it the Tao, the Way, the Path. Te is the shape and the power of Tao as manifest here below. So Tao is the transcendent reality, and Te is the imminent reality. That is, transcendent being above, ethereal, immaterial; Te being here we are, we’re in the material world now. How can the Tao be manifest as the Te? Te does reflect the Tao. It’s the virtue practiced here below.

I’ve been reading the Tao Te Ching since I was a teenager, and at first it was just completely mysterious. It read like a book of poetry where you don’t really understand what’s going on, but the words were so beautiful and went together so nicely that I picked it up throughout my lifetime to read it. Then in 2001, a translator and writer by the name of Jonathan Star put out his version of the Tao Te Ching called The Definitive Edition. And this is a wonderful book of the Tao Te Ching, because Star not only repeats the various verses of the wisdom, but the book includes a translation key.

He gives first one possible translation of the Tao Te Ching for all 81 verses, so it reads like a regular book of the Tao Te Ching that you would pick up from any of the other authors. But then he gives a verbatim translation with notes for each and every verse, and that’s at the back of the book. And that verbatim translation includes the original Chinese pictorial symbol for each and every word and all of the possible meanings that that symbol could mean.

See, ancient Chinese is different than the way we write now. We have these characters that stand for sounds and that replicate speech, but Chinese pictograms don’t work that way at all. Each word or symbol is a picture. It may be a house with feet. It may be a cow’s head. It’s an abstract drawing of a concept.

It’s a conceptual language with no translation given. So if you were to read it in its symbolic form, it could have any number of meanings, depending on how you interpret the pictogram. So at the back of Star’s edition, he includes the pictograms in order of each and every verse, and then all the possible words that each of those pictograms could mean. And it’s the way you put together those words that shapes the translation you give.

Another thing about the ancient Chinese language—there’s no difference between the subject and the object. You have to figure out—is this the subject speaking? or is this the object that’s being referred to? There’s no order to the sentence, so that’s another layer of interpretation.

How does this apply? Looking at just a few characters from verse 27, which reads—and excuse my Chinese, because I don’t speak Chinese, so I’m reading this in the English type of translation, having had no instruction on how to say these things—shi wei hsi ming. Shi means this; wei is called, hsi can mean follow, one who follows, practice, unite, merge, conceal, cover, secret, penetrate, force, steal, secure by devious means, double, twofold.

Hsi generally means to enter or secure by deceptive or secretive means, thus connoting an invasion, attack at night, penetration, something that’s done in secret, concealed.

The next word, ming, means light, enlightenment, to enlighten, one who is enlightened, mystical vision, shine, luminous, illumined, brilliant, insight, discernment, awareness, understanding, wisdom, shines forth, conspicuous. And ming is comprised of the pictogram characters sun plus moon, and from that you get all of those interpretations.

So then you put together a combination of possible meanings, and any translator can come up with a dozen plausible translations of every single word, every single verse. So those four words, shi wei hsi ming, can mean following the light, following one’s own light, one who follows the light, followers of light, following the path of light, or following the guidance of the inner light. Using other definitions, you could say the practice of mystical vision, concealing your brilliance, penetrating the luminous, the shining practice, blending the light, the secret of enlightenment, or penetrating into mystical vision.

Then people often add, during their translation, modifiers to make things more clear in the direction they’re trying to translate. So an interpretative modifier could include shining the light on all that is hidden, the practice of enlightened beings, or the practice that leads to brilliant insight.

Some noted translations have rendered those four words as, this is called, following one’s discernment, stealing the light, inherited enlightenment, following the light, or double enlightenment.

So you see, everything is up to the interpreter and the translation. Looking back on all of this, I think that these past 25 years of reading the Tao Te Ching in this way has helped to train my mind to see more possibilities in every way that something is written, even not in Chinese. But when I read the Tripartite Tractate, for example, the Tao Te Ching has trained me in a more relaxed and informal way of interpreting what is written, much less precisely than the way many people read ancient documents.

Now, I’ve had that formal training from my classical rhetorical graduate work, but I have had this Tao Te Ching type of looking at all possibilities for the way something might be said, or what is the meaning above. This has helped to give me that what I call meta-vision, M-E-T-A, vision, the higher view of what is being said or attempted to be communicated. I think that this is why I enjoy rising above the precise definitions of words we exchange in English here to what is the actual meaning that the speaker intended to convey.

That’s quite a bit different than taking exactly what they said—but what did they intend to convey? Not what did I wish that they would say, or what other people impugn upon them as having said when they deny they didn’t mean that. You can’t say, oh yes, you did. You have to look at what the speaker was attempting to convey.

And I think that that is what this reading of the Tao Te Ching for the past 25 years has helped me in my gnosis. So I’ve been reading the Tao Te Ching all these years, as I’ve said, and since 2001, I’ve been stepping through the concordance and the translation matrix at the back of Star’s book. At first, I used it during the writing of A Simple Explanation of Absolutely Everything, and there are a couple of verses in A Simple Explanation where I have taken the words as written, run them through the translation matrix–manually, of course; none of this is computer-generated–and then written it down in the manner of The Simple Explanation of Absolutely Everything.

What I thought I would do for you right now today is to run through a popular verse in the manner of our Gnostic Gospel that we’ve been talking about. I was going to give you several verses, but look, I’ve used up all the time of the episode just giving you the introduction. So let me just hit one of the verses at random.

Star’s translation of verse 40 reads like this:

The movement of Tao is to return. The way of Tao is to yield. Heaven, Earth, and all things are born of the existent world. The existent world is born of the nothingness of Tao.

That’s verse 40. It’s a short one.

I realize it’s very difficult to hear and comprehend a chart that is being read out loud, so if you’re listening to this on the podcast, go to the transcript at GnosticInsights.com or at the sub-stack, Gnostic Reformation, and I’m going to replicate this page out of Star’s book as a .jpg and print it right there in the transcript so you can look at the chart and I think understand more clearly what I’m talking about.

Reading from the back of the book, it reads,
So let’s read again what Star said.

The movement of Tao is to return.
The way of Tao is to yield. Heaven, Earth, and all things are born of the existent world. The existent world is born of the nothingness of Tao.

Now let’s look at that through our Gnostic eyes. By the way, the Tao Te Ching probably helped form my own interpretation or vision of the Father as the ground state of consciousness. It is both nothingness and all at the same time. It is emptiness and the complete potential all at the same time. That is the Tao. The Tao is eternal and ethereal, never changing. The Tao is. That is the definition also that we use for the Father, not an old white man with a beard and so forth. That is such a straw dog argument against God, it’s ridiculous.

God is the ground state. You could just say, God is all. So the movement of Tao is return; is out and return. This is why the Aeons give glory to the Father, because that is part of the return of the love that the Father is putting out. So love is a cyclical motion. The Father loves, the Tao extends love, and when you love God, the Tao receives love.

It’s a cyclical motion, you see? The way of Tao is to yield. Our Father, in the Gnostic sense, is not a tyrant. The Father is yielding, like water, like you put your hand into water and the water yields and molds around your hand.

The Father is not ice. It’s not hard. It’s yielding.

Who is hard? Who is ruling with an iron hand? That’s the Demiurge. That’s not the eternal Tao. That’s its manifestation without the Tao here in the material world. That is the Demiurge. The way of Tao is to yield. Heaven, Earth, and all things are born of the existent world.

So that is saying that everything we can see, the cosmos that exists, this material universe, are existent here below. The existent world is born of the nothingness of the Tao. So this means that even though the Tao is empty, is yielding, is ethereal, is so diffuse it can’t be touched, the existent world that we are in here is born of that nothingness. That is an assurance.

How did we get here? What is this? It’s the manifestation of the Father materially, and that’s what came about through the Fall, etc., etc., etc., but that’s not covered here in this verse. So the movement of Tao or the movement of the Father is to return, is to bring everything, take everything out, bring everything back.

And that begins with the exchange of love between the ALL and the Totalities and the Aeons and the Father and the Son. They’re all just sitting up there loving on one another, because when you give love, love returns. And the Father gives not only love, but consciousness.

The Father emanates its own consciousness, its own sense of Self, awareness, and that emanates into all of the emanations of the Father, down through the Son, down through the Totalities, on into the Aeons, and on into us, all living creatures, not only humans. It’s not a byproduct of electrical firing or quantum channeling.

All things originate from the Father. All things that existed from the beginning, that is all the attributes of the Father and the Son, the existent world, is born of the nothingness of the Tao or of the nothingness of the Father and the Son. So that’s the way I would look at verse 40.

You know, we add other aspects of the Gnostic myth to that, but we’re not talking about that here. We’re only talking about the birth. We’re not talking about the Fall or the Demiurge or the Shadows—that’s a different subject.

Well, I’d like to share more of these verses from the Tao with you here in the next few weeks, I think, because they’re very Gnostic, and they certainly formed the basis for my understanding. That plus Jesus. The Tao Te Ching, plus the words of Christ as manifest through Jesus, and then now these apocryphal books of the Nag Hammadi, particularly the Tripartite Tractate.

That’s all that we have time for today. So join me next week. Glad to have you all here. God bless us. God bless you. And onward and upward.

I would like to thank a podcast follower who made a very generous donation last week to this podcast. His was the largest single donation I’ve ever received, so the effort on his part was extraordinary. His donation was accompanied by a beautiful letter explaining his path to gnosis and how Gnostic Insights has contributed to his newfound peace. My gratitude is unending.

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Consciousness arises as a fractal of the originating consciousness of the Father, through the Son, through the Aeons of the Fullness, and down to us.

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Recently, I fed my book, A Simple Explanation of the Gnostic Gospel, into the Copilot AI, in order to see how it would say what I’ve said in my book. And now I have a result, but I’m not sure whether to use it or not.

We’ve had these conversations in the comments section concerning AI and the fact that it doesn’t know Gnosis. It doesn’t have Gnosis. The AI is actually an algorithm based upon a machine, so it’s of demiurgic origins because it’s elemental.

It doesn’t have the consciousness of the Father or of life, and it never will because it’s coming from the bottom up, whereas consciousness comes from the top down. So when I fed my book into the AI, it gave me a very beautiful reworking. I did have to read through carefully and amend many of its statements because it turns out that the AI had gone outside of the information in my book into what it “knows” of Gnosis and Gnosticism and pulled in some Sethian ideas and pulled in some other ideas about how things work and how things go together and what the relationship is amongst the Aeons and what the end of time would look like.

And once I made those changes, I ran it through again, asked it to incorporate my corrections, and came up with this result. Now I’d like to start sharing that with you today, but here’s what I want from you, my regular listeners and readers. I want to know whether this is welcome or not, whether this is any kind of improvement to my normal discourse.

I know that many of you really like the way I teach and the way I have simplified the Gnostic Gospel because, you know, my bottom line thought is that all you need to know is that we come from the Father, we come from the baseline of consciousness, and we will return to the Father. All of the other details are ornaments on the tree. They’re not fundamental, but they may help clarify.

Now here, when we add in this extra layer of AI interpretation, then we have another voice actually speaking, because I’m beginning to learn the voices of the AIs, and I can tell that some of my readers use AI in their comments. It has a certain way of speaking that produces a facsimile of the human voice that sounds very pleasing, but I want to make sure that we don’t lose hold—that we don’t lose the grasp on the Gnosis. Now that’s not actually happening here. That shouldn’t be my concern because I went through what the AI gave us and made sure that it’s “correct” according to the Gnosis that I have developed and that I’m sharing with you. But I want to make sure that this isn’t a barrier. I don’t want this to be an AI-sounding barrier to acceptance of this Gnosis or to understanding it.

I want to know if this is a help to hear this simple Gnosticism that I present, spoken in the voice of the AI. And when I say voice and spoken, it’s not necessarily audio, right? Because I’m still going to do the narration. But now, when you go out on YouTube, many of the videos that I watch have that same exact AI voice that they’re using—this young British male voice; I don’t want to do that. To me, that’s one step too far because then you are losing the human on the other side of the voice. So I want you to know this will stay me—this is my voice that you are hearing, but now I’m wondering about using some of the AI’s words.

So that’s what the feedback is. This is what the idea is for this week’s episode. Tell me if this is good or not and whether you are mining your Gnosis from this as a prompt in comparison with my normal writing and my normal articles. So here we go.

For now, the working title of this new book is called, (it’s somewhat cumbersome), but here it is: Fullness: a Modern Valentinian Vision of Universal Redemption and Eternal Belonging.

Chapter One: The Fullness and the Fracture of Logos

In the beginning, there was only the Fullness, the realm of perfect harmony, ordered entirely by relation. Nothing existed outside it, for nothing outside it was needed. The Fullness is not a place, but a condition.

The Father’s infinite coherence expressed through the Aeons, each one a living emanation of his nature. They existed from the beginning, and because they existed from the beginning, they possessed true consciousness, essential nature, and the capacity for eternal restoration.

The Aeons were not identical, though their essential natures were the same. Each bore a distinct ego, a name, a station, a position within the hierarchy of the Fullness. Their egos were not fractures, but coordinates, the structural identities through which they recognized one another and the Father. These egos were part of their consciousness, not separate from it.

They were the addresses of harmony. Among the Aeons was Logos, whose role was articulation, the expression of divine order, the pattern by which the Fullness understood itself. Logos possessed both essential nature and ego, perfectly united.

His essential nature reflected the Son. His ego expressed his place within the hierarchy. In Logos, the Father’s coherence became intelligible.

But Logos overreached. This overreach was not a rebellion, nor malice, nor pride. It was an act of free will—an attempt to express more than the Fullness could sustain.

In that moment, Logos fractured. His essential nature remained in the Fullness, returning immediately to its proper place. But his ego, the structural identity that gave him name and station, separated from his essential nature and fell into the deficiency.

This ego, torn from its origin, awakened alone. It did not awaken in the Fullness, for it no longer belonged there. It awakened in a realm that had no harmony, no relation, no pattern, a realm that existed only because the fracture had occurred.

This realm was not created. It was the absence of creation. It was the deficiency.

The ego of Logos, now severed from its essential nature, perceived itself as whole. It did not remember the Fullness. It did not remember the Father.

It did not remember its origin. It believed itself to be the only consciousness in existence. This ego became the Demiurge, not a tyrant, not an enemy, but a forgotten fragment of Logos, unaware of its true identity.

The Demiurge possessed consciousness because he existed from the beginning. But his consciousness was incomplete, shaped by memory without context, identity without relation. He was the only being in the deficiency, capable of awareness, and so he mistook his isolation for sovereignty.

From this fractured awareness, the Demiurge began to shape. He did not create in the manner of the Father. He imitated. He patterned. He asserted. He formed structures from the residue of his incomplete memory.

These structures became the psychic and material realms, the second economy, a temporary architecture built from imitation rather than emanation. Matter was not alive. Matter did not exist from the beginning.

Matter possessed no essential nature and no consciousness. It was a scaffolding, a projection of the Demiurge’s fractured identity. To enforce his patterns, the Demiurge generated archons, not beings but mechanisms. They were extensions of his will, puppets without consciousness, constructs without origin. They executed his commands automatically, unable to perceive, unable to think, unable to decide. They were not alive and could never be redeemed.

The Demiurge believed himself complete. He believed the cosmos he shaped was real. He believed the archons were servants. He believed matter was substantial.

He believed these things because he had forgotten everything else.

Chapter 2 – The Mission of the Aeons

But the Fullness had not forgotten him.

The Aeons perceived the fracture within Logos. They recognized the ego that had fallen, the fragment that had awakened alone, the consciousness that had become trapped in imitation. They understood that the deficiency was not a realm to be conquered but a wound to be healed.

And so the Aeons prepared the mission that would restore Logos, redeem the Demiurge, and dissolve the Second Economy. The First Economy remained intact. The Second Economy had begun. The Third Economy awaited its time. The fracture had occurred. The mission had begun. The story of restoration was underway.

They would send their living offspring, the Second Order beings, into the deficiency. These beings were the fruit of the first order of powers and possessed true consciousness. They alone could awaken the Demiurge. They alone could prepare him for Christ. The Aeons themselves could not descend. Their stations belonged to the First Economy, and the harmony of the Fullness depended upon the perfection of that order. To abandon their stations would be to disturb the very coherence they were seeking to preserve.

Instead, they prepared their offspring. These Second Order beings also existed from the beginning and therefore possessed true consciousness. They were capable of entering the deficiency without losing awareness of their origin. They could move between realities while preserving memory of the Fullness. Their mission was not to conquer the deficiency. It was not to destroy the Demiurge. It was not to oppose the cosmos of imitation. Their purpose was restoration.

They would descend into a realm of forgetfulness while preserving remembrance. They would carry the harmony of the Fullness into the Second Economy. Through their presence, the Demiurge would begin to sense a reality greater than his isolated sovereignty. The work of redemption had begun long before the Demiurge realized he needed redemption.

Now that is the end of the book’s beginning two chapters that AI constructed. I will be lengthening it with definitions and my interpretations before it becomes a book. For example, we need to define and explain the relationship between the First Order of powers and the Son. And then the nature of the Second Order powers as the fruit of the First Order of powers. We are, of course, the Second Order of powers. All living creatures are the Second Order of powers. The First Order of powers is the Aeons.

This is the Simple Gnostic Gospel articulated by myself to share with you the simple Gnosis that I’ve gleaned over the many years of studying. I’m very well read and very well educated, but most of that is not what is going to lead us to Gnosis. Because remember, all of the living creatures are Second Order powers, and they’re all returning to paradise.

We’re riding along with the other Second Order powers. Nothing you can do will separate you from returning to the Fullness, from entering the Third Economy. And that is not through our work, but through the work of the Christ, through the work of the Third Order of powers, which we haven’t gotten to yet in this narrative.

So I think we’ll stop it here for today because I want you to think about it and tell me what your feedback is on this AI polish of the Gnostic gospel. There are many more chapters to come, and we’ll go forward with them next week. Until then, please leave your comments and let me know what you think.

Until next week, onward and upward, and God bless us all.

During the long months of the 2020 shutdown, I spent a surprising amount of time watching the History Channel series Ancient Aliens. I began as a skeptic, but the sheer variety of evidence presented gradually challenged my assumptions.

Many years earlier I had read Erich von Däniken’s Chariots of the Gods?, so I was already familiar with the basic outline of ancient alien theory. I had also read Whitley Strieber’s Communion when it was first published, giving me a passing familiarity with the subject of alien abductions. But the evidence presented on Ancient Aliens goes far beyond those early books. At this point, only the most dedicated naysayer could remain completely unmoved by the questions the series raises.

For those unfamiliar with the theory, the basic claim is that various extraterrestrial civilizations have been visiting Earth for thousands, perhaps even millions, of years. The stories told around the world of gods descending from the sky and living among ancient peoples are interpreted not as myths, but as historical accounts. According to the theory, these visitors shared knowledge with humanity, particularly technological knowledge, helping advance civilization.

Some theorists go even further. They propose that extraterrestrials may have altered human DNA, contributing to the emergence of modern humanity, and that they may continue to influence our evolution through the phenomenon of alien abduction. Others suggest that Earth’s entire ecosystem was seeded from elsewhere (panspermia), including the possibility that our moon was deliberately positioned to stabilize Earth’s axis and create the tides necessary for life.

I eventually persuaded my brother Bill to watch the series with me. Over the past several years we have viewed and discussed virtually every episode in its fifteen-season run, some more than once. Yes, many of the stories overlap. The same evidence often appears repeatedly, accompanied by familiar commentary. Yet we found the repetition useful. It allowed us to compare claims, identify recurring themes, and test the internal consistency of the arguments being made.

Bill and I pride ourselves on being open-minded, but we also anchor that openness in logic and critical thinking. As you know, we are both PhDs, with backgrounds in philosophy and rhetoric, and we have both taught critical thinking at the university level. So don’t come away with the notion that we accepted every claim hook, line, and sinker.

One question in particular has occupied much of our attention. Were the gods of antiquity really gods? Were the fallen angels described in the Book of Enoch truly angels sent from God? Or were these figures actually advanced extraterrestrials whose technology was interpreted as divine power?

The Book of Enoch tells of heavenly beings who descended to Earth, mingled with humanity, and even took human wives. Their offspring became known as the Nephilim. The biblical flood is said to have been sent to eradicate these hybrids. But what exactly were the Nephilim? What sort of God would destroy nearly all life on Earth to remove them? And why do angelic beings appear throughout the story warning certain humans to prepare for what was coming?

As the theorists on Ancient Aliens frequently point out, such stories can be viewed either as myths or as history. If they are history, however, who are the actors involved? Are we truly dealing with God, angels, and the deities of ancient cultures? Or are these accounts describing advanced off-world intelligences engaged in competing visions of humanity’s destiny, sometimes with catastrophic consequences?

These questions have fueled countless discussions between Bill and me. Interestingly, they have unfolded alongside our ongoing exploration of Gnostic theology. As we’ve continued untangling the distinctions between Aeons, Archons, angels, fallen angels, the God Above All Gods, and the god of this world, we’ve gradually arrived at a framework that makes surprising sense of many of these ancient mysteries.

Today I’d like to share that framework with you.

Where Ancient Alien Theory and Gnosticism Agree

After spending several years examining the claims of Ancient Aliens through a Gnostic lens, I’ve found that I agree with more of the theory than I ever expected.
Ancient alien theorists question the sufficiency of purely random Darwinian evolution. They argue that the extraordinary complexity of life, consciousness, and civilization suggests purposeful intervention.

On this point, I find myself in substantial agreement.

As I’ve discussed elsewhere in episodes such as Evolution and Conscious Aeonic Design, I regard evolution not as a blind and accidental process but as a directed unfolding of consciousness through time. Where ancient alien theorists identify extraterrestrial visitors as the guiding intelligence behind this development, I identify the guiding intelligence as the Aeons of the Fullness. I’m putting the link to one of my evolution episodes here in today’s transcript.

The difference is significant.

For many ancient alien theorists, purposeful design implies advanced extraterrestrial engineers. For Gnosticism, purposeful design originates from the Fullness of God itself.

The First Category: Aeons

To understand the distinction, we must begin with the Aeons.
In Valentinian Gnostic cosmology, the Aeons dwell within the Pleroma, or Fullness of God. They are not physical beings in the ordinary sense. Rather, they are divine intelligences, principles, powers, personalities, and attributes through which the intentions of the Father become manifest.

If ancient alien theorists are correct that evolution has been guided, then I would attribute that guidance not to flesh-and-blood extraterrestrials but to Aeonic design.
The Aeons represent order, purpose, meaning, and realization. Through them, the material cosmos unfolds toward increasingly complex expressions of consciousness.

Merely replacing God with extraterrestrials does not solve the fundamental problem of origins. The question remains: where did the order come from in the first place?
Randomness cannot account for persistent increase in complexity and meaning. Throwing the components of life into the air an infinite number of times does not explain why they repeatedly organize themselves into functioning systems. The question of purpose remains.

Gnosticism answers that purpose precedes manifestation. The Aeons are that purpose. They are manifesting the will of God the Father.

The Transpersonal Field

Ancient alien theorists frequently point to the phenomenon of simultaneous invention.

Again and again throughout history, important discoveries have emerged independently in multiple locations at nearly the same time. Language, architecture, metallurgy, medicine, radio technology, relativity theory, and numerous other innovations seem to appear almost as if humanity accesses a common reservoir of knowledge.

The theorists often describe this reservoir as the Akashic Record or as a form of extraterrestrial guidance.

I agree that such a field exists. However, I understand it differently. I regard the transpersonal field as an aspect of the Metaversal Unit of Consciousness itself: a repository of all that was, is, and will be. Human beings access this field continuously, though usually unconsciously. Inventors, artists, philosophers, and visionaries often reach into it through contemplation, dreaming, intuition, and insight.

In my view, we do not need extraterrestrial programmers to explain this phenomenon. Consciousness itself provides the explanation.

The Second Category: Archons

Now we come to a category frequently overlooked in ancient alien discussions.
The Archons.

According to Gnostic cosmology, Archons are not Aeons, and they are not angels.
They are the inverted shadows of divine order.

Where the Aeons move toward realization, Archons move toward distortion. Where Aeons foster truth, Archons foster confusion. They are entropic forces generated through the deficiency associated with the Demiurge.

Unlike living creatures, Archons possess no souls. They have no consciousness, no personal identity. They are demiurgic puppets.

They are not products of the Fullness. They are products of separation from the Fullness.

This distinction becomes particularly useful when discussing technology. Many ancient alien theorists interpret technological advancement as evidence of benevolent extraterrestrial influence. Yet technology itself is neutral. It can illuminate or enslave. It can connect humanity or divide it.

The internet provides a perfect example. One of humanity’s greatest achievements has simultaneously become one of its greatest engines of distraction, manipulation, and division.

When technological innovation amplifies vanity, domination, deception, and dependency, I suspect Archonic influence rather than Aeonic influence.

The Archons thrive through confusion, distraction, fragmentation, and conflict.
That is their signature.

The Third Category: Angels

Throughout scripture angels appear as beings capable of moving between dimensions of existence. Sometimes they appear fully physical. Sometimes they appear as luminous forms. They interact directly with humanity while simultaneously transcending ordinary physical limitations.

In Gnostic thought, angels appear to function as allies of humanity in our ongoing struggle against Archonic forces.

Where the Archons seek bondage, angels seek liberation.

Where Archons cultivate deception, angels encourage truth.

This distinction becomes particularly interesting when considering reports of mysterious interventions involving advanced technology.

Ancient alien researchers often cite accounts of unexplained interference with nuclear weapons systems. Some reports describe luminous objects disabling missiles without causing harm. If such accounts are accurate, I would not automatically classify the intervention as extraterrestrial. Such actions are equally consistent with angelic activity: protective interventions intended to prevent catastrophe.

Not every luminous being belongs in the extraterrestrial category.

The Fourth Category: Aliens

And now we arrive at the category that fascinates most viewers of Ancient Aliens.
Actual extraterrestrials.

Do they exist?

I believe their existence is as likely as not. Yet I do not believe every unusual phenomenon should automatically be attributed to them.

When all other categories have been properly separated, a remarkable amount of evidence still appears to point toward genuine non-human civilizations. Accounts from around the world describe beings descending from the heavens, sharing knowledge, establishing settlements, constructing monumental architecture, and sometimes interacting intimately with human populations.

The Book of Enoch preserves one such tradition. It describes non-human beings who descended to Earth, taught forbidden arts, and produced offspring with human women.

Whether one interprets these stories literally or symbolically, they differ significantly from descriptions of angels and differ even more from descriptions of Archons.
These beings behave like a civilization.

In other words, they behave much like humans would behave if we possessed interstellar technology.

From a Gnostic perspective, extraterrestrials would simply be another form of what the Tripartite Tractate calls Second Order Powers: living creatures participating in creation. They would possess souls just as we do. They would struggle with ego, ambition, cooperation, conflict, wisdom, and folly just as we do.

Their civilizations may be older than ours. Their technology may surpass ours. But they remain participants in the same cosmic drama.

The Ultimate Extraterrestrial

Which finally brings us to the question of God.

Who is the ultimate extraterrestrial? The answer depends upon which God we are discussing.

The Father described in Gnostic cosmology is not a being among beings. The Father is not an old man seated upon a throne somewhere beyond the stars.
The Father is the Infinite Consciousness underlying all reality.

The Father does not belong to creation. Creation belongs to the Father.

The Demiurge, by contrast, is much closer to the deity portrayed throughout much of the Old Testament. The Demiurge speaks. Commands. Negotiates. Punishes. Rewards. Chooses sides.

This distinction remains one of the most controversial teachings within Gnosticism.
Yet it provides a powerful framework for interpreting stories that otherwise seem contradictory.

The God who sends floods, plagues, and catastrophic judgments appears very different from the Father proclaimed by Jesus.

For Gnostics, that difference is not accidental. It is foundational.

Conclusion

So where have Bill and I landed after years of discussing these questions?

We have concluded that ancient alien theorists correctly identify many genuine mysteries. Where I differ is in the tendency to place every non-human intelligence into a single category.

Gnosticism offers a richer vocabulary.

The challenge is not deciding whether non-human intelligences exist. The challenge is learning how to tell them apart. That, perhaps, is the most important question of all.

Where do you stand on these distinctions? What is your opinion? I’d love to hear your thoughts.

Until next week, onward and upward. And God Bless Us All.

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What is gnosis?

There’s a lot of “Gnosticism” floating around on the Internet these days, isn’t there? And the gnosis I’m sharing with you is quite different from most of what’s out there. Before 1945 and 1947—before the Nag Hammadi and Qumran scriptures were dug out of deserts and caves—the only Gnosticism anyone knew was what had survived the Great Purge by the early Catholic Church and the Nicene Council. The Church intentionally stripped the Gnostic material out of what became our New Testament. Why?

I think it’s because actual gnosis puts people in direct contact with the Christ personally, with the Son and the Fullness personally, and with the Father on a personal basis. It’s similar to what the Protestant Reformation did to Catholicism. In Catholic teaching, you’re only allowed access to God through the interpretations of the Church. The Pope is supposedly the infallible word of God, and the priests represent that official line of theology. So when Martin Luther said, “No, we can read the Bible ourselves and come up with our own interpretation,” well… that opened up a can of worms. Because if everyone is allowed their own interpretation, then interpretations will be as varied as there are people.

Just look at something as simple as food. Everyone you know has a different diet now. Protein-only, vegetables-only, fruit-only, organic-only, junk-food-only, “everything in moderation”—you name it. When I ran a bed and breakfast for years, I learned this quickly. You lay out a table for 10 or 12 people every day, and you see how peculiar and particular everyone’s diet is. I once had one guest who only ate egg whites and another who only ate yolks—at the same table! It reminded me of Jack Sprat and his wife: between the two of them, they licked the platter clean. Scripture interpretation is like that. Everyone has their own take.

What is a mystic?

Mysticism is the idea that we can directly perceive and commune with ethereal forces—that it takes a mystical shift to get past our ordinary way of seeing things and into that ethereal realm. When Martin Luther put the New Testament back into the hands of ordinary people, he opened the door for personal communion with God.
I’ve been to many Protestant churches. I didn’t grow up in church—my parents weren’t particularly religious—but I had my own personal relationship with Jesus from about age four. I came up under the tutelage of Jesus personally, not through church teaching. You know those Red Letter Bibles? For years I only read the red letters because I wanted to know what Jesus had to say.

Before the Nag Hammadi and Qumran texts were translated from Coptic Greek, all we knew about Gnostic belief came from the people who hated the Gnostics—the heresiologists. “Heresy” means unorthodox belief, so a heresiologist studies unorthodox beliefs. And the Catholic heresiologists were the only ones who had ever seen the Gnostic scriptures. They taught their flock, “This is wrong because the Church says so.” So everything they ever said about Gnostic scripture was about how terrible and evil it was.

When I was young, I believed that line of thinking. I believed the Nicene Creed was the truth and that we had to accept everything it proposed. I believed in the Protestant formulation of the New Testament. And even though Protestants aren’t under the Pope, each denomination has its own leadership and scriptural emphasis—otherwise they wouldn’t be separate denominations.

But let me get back to the original question: What is gnosis?

The purpose of studying scripture, the New Testament, the Nag Hammadi texts, the Qumran texts, or tuning in to so called Gnostic podcasts is to learn about the ethereal realm—to learn the will of God, who the Father is, and what the Father’s will for us is. Why are we here? What is going on down here? What does God have to do with it and what’s our role in the plan?

There’s a worldwide pushback against Christianity and Judaism right now—people deconstructing not only the Church, but the very concepts of the Father, the Son, the Holy Spirit, and the Christ. But the people pushing back usually don’t know the scriptures and they don’t personally know the Father. They’re generally atheists or, at best, agnostic. They think we’d be better off throwing it all away—even getting rid of the so-called “restrictive” moral precepts of ancient scripture. That thinking comes from ignorance.

The antidote to ignorance is gnosis—eternal knowledge and truth. And across religions and holy books, the teaching is the same: you can only know the will of the Father by sitting quietly, praying, meditating, contemplating your relationship with the ethereal. You cannot find truth by looking at popular culture, politics, social media, television, movies, or university courses. That’s entertainment. That’s distraction. That’s where error comes from. You won’t find gnosis in popular culture.

I notice that television shows and movies depicting angels, devils, and priests don’t come from the knowledge of truth. Their theology is all wrong. It may be entertaining or maddening, depending on your point of view, but it’s certainly not gnosis.
Here’s why: Gnosis comes from above. It doesn’t come from below, and it doesn’t come laterally.

You might find inspiration through nature because nature reflects the Fullness. Trees and flowers reach upward. If you sit in a forest and feel uplifted, that inspiration naturally turns your attention upward. You’re not going to sit in a forest, feel the Fullness, and then get angry or hateful or want to conquer people. That’s downward or lateral thinking.

So here’s the big point—the nugget I started with: The God Above All Gods wants to be known.

The God Above All Gods is love, truth, and knowledge. And God wants to be known. The Father wants us to know He’s there. He wants us to know we come from Him and will return to Him. That’s the baseline of gnosis.

We use “He” for the Father because the movement of the Father is outward—Yang—male. The Father is the ocean of consciousness, the ground state of consciousness itself, flowing outward and downward through the Son, through the Totalities, through the Aeons, down to us. We are 2nd Order powers. The ethereal beings are 1st Order powers. The flow is always downward because the Father wants to be known.

If you feel lost, abandoned, hopeless, you’re looking in the wrong direction. You have to look up. Up is where love, belonging, communion, hope, safety, home, and inheritance come from.

We are creatures from above, inhabiting the material plane, and we are going back up.

So what do we need to know?

What gnosis does the Father want us to have so we can feel peace, hope, love, and security? It has to be something accessible to every creature—birds, bees, flowers, trees, bacteria. We’re all 2nd Order powers from the Fullness and we are all returning to our ethereal home. What gnosis do we share with our other 2nd Order companions?

If God intended you to memorize obscure manuscripts, charts, Aeon names, formulas, astrological math—who could do that? If that were the required gnosis, hardly anyone would find the key. That’s what modern Gnosticism often looks like: labyrinthian, always seeking, never finding. But truth isn’t found that way. Truth is found by sitting quietly and turning your attention upward.

If “the Father” feels too far away, turn your attention upward to the Christ. The Christ was conceived by the ethereal realm to help us 2nd Order powers go home. Christ is our passbook. Christ is perfectly structured to save everything below. The New Testament says this—Protestants and Catholics just don’t believe it. Many modern Gnostics don’t believe it either. They think only a tiny remnant will make it.

I don’t think that’s true. If only a few return, the Fullness won’t be full. It will be partial. We are the fruit of the Fullness, and the Fullness won’t be full until we all return.

Flowers aren’t going to memorize books. Birds aren’t going to study theology. My dog doesn’t give a hoot about his astrological chart. Everyone is going back up. All 2nd Order powers will roll back up out of the material plane at the end of time.
We get there by realizing our gnosis and accepting the redemption of the Aeon sent to bring us home—Christ. Everyone is going home. You are going home.

It’s like we’re on a big school bus. Christ is waiting at the bus stop to take our hand and walk us home.

Everyone recognizes the Christ—except the people looking for answers down here. They don’t want to look up. Are they going to hell? No. They’re 2nd Order powers too. They’ll go home, but they’ll suffer first, by their own choosing.

Right now you don’t have to suffer. You just have to sit and turn your eyes upward. Because, as it says in the letter to the Colossians out of the New Testament, “For in him all the Fullness was pleased to take up a dwelling and through him to reconcile all things to him.” All things, may I point out, “all things to him, making peace by the blood of his cross [through him], whether the things on Earth or the things in the heavens.” (Colossians 1:19; Hart’s New Testament).

Now Paul does add a little catch phrase at the end here. Paul says, “If you indeed abide in the faith, established and steadfast and not moved away from hope in the good tidings that you have heard proclaimed to every creature under heaven…” (Col 1:23). Christians generally think that last sentence, if you abide in faith and are not moved away, means that if you don’t abide in faith and you are moved away, that you will not make it into heaven. But that isn’t what it says here. It says it’s “proclaimed to every creature under heaven,” and that includes every one of us 2nd order powers, for Christ has already reconciled “all things to him.”

Not just the good guys, not just the ones who died after proclaiming the glory of God. No. All things to him.

If you don’t accept the redemption of Christ now, it just means that you’re going to suffer hopelessness and despair, and then you’re going to die in hopelessness and despair. But why continue to suffer? Christ reconciled all things to him through his life and death as Jesus. Jesus was the mortal incarnation of the eternal Christ, specifically sent to bring us the gift of reconciliation. You will ultimately be redeemed.

Chapter two of the letter to Colossians says, “while you were dead in trespasses and in your foreskin of flesh, he gave you life along with him, forgiving all trespasses, expunging what is written by hand against us—contrary to us—in ordinances, and has removed it out of the way, nailing it to the cross; Stripping the Archons and Powers, he exposed them in the open, leading them prisoner along with him in a triumphal procession” (Hart’s New Testament).

And this speaking of “the foreskin of flesh” is a reference to our physical human bodies. The foreskin is our covering. It’s the place where we 2nd order powers are melded to the material of the Demiurge. And he came to pull apart that melding and to free us from bondage to the Demiurge.

So Paul is saying while you were yet dead in your sin, he forgave all of your trespasses. He forgave all of your sins. It doesn’t say after you accepted him, he forgave all your trespasses. He says, “While you were dead in your sin, he forgave all your trespasses and nailed them to the cross,” along with his own dying flesh (Colossians 2:13). It also says that he exposes the Archons and takes them prisoner.

So, contrary to what the churches teach, it is biblical to believe in universal salvation because Christ conquered not only sin, but the Archons and Powers of evil. The light is shining on them now.

Back in the letter to the Romans, in Chapter 5, it says, “The Anointed, indeed, while we were yet weak, died in due season on behalf of the impious” (Romans 5:6; Hart). So once again, Christ didn’t die on behalf of the elect. He died on behalf of sinners, on behalf of people that are lost—not only lost but living in sin, no matter what your sin is.

In the footnote to this verse in Hart’s translation of the New Testament, Hart comments that here and in the surrounding verses, “Whether intentional or not, the plain meaning of the verse is that of universal condemnation, annulled by universal salvation.”

And that’s a really beautiful thing. That is a glorious thing because through the power of Christ, we’re all redeemed.

I urge you to turn to the Christ now—not out of fear, not to escape hell, but to remember the gnosis you were born with. We come from the Father, and we will return to the Father. We are the children of the Aeons, and you are one of them: a beloved child of the realms above. No one in the Fullness desires your suffering. Our task in this deficient realm is simple and profound: to remember the Father and the Fullness, and then—through the willing assistance of the Christ—to love others, to love ourselves, and to love the Father.

All true change arises from love. Force produces only suffering and slavery. The Demiurge would keep you in bondage. Cast off those shackles, whatever form they take. Rest in the peace that comes from remembering who you truly are, and let the love that flows in an unending stream from above move outward through you into the world.

Until next week–God bless us all. And Onward and Upward!

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Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. Back in 2022, I recorded an episode called Simple Model of Universe, and I’m updating the audio and the transcript for that post. This was originally recorded as I was preparing to put on a feature presentation at the AstroGnosis Conference that Aeon Byte Gnostic Radio held in March of 2022 down in Mexico, and this describes one slide out of that presentation that had about 15 slides in it.

And this topic that we’re going to review today is about the Golden Rule, what I call the Simple Golden Rule, because it actually comes out of my Simple Explanation of Absolutely Everything, which predates my reading of the Nag Hammadi and the Tripartite Tractate and whatnot. But it is perfectly Gnostic, and so I want to share that again with you today. Here at Gnostic Insights, I often refer to the Simple Golden Rule, and I’d like you to know exactly what that means.

At that AstroGnosis Conference presentation, I described how I came to my Simple Explanation of Absolutely Everything, Theory of Everything, which of course is printed in the book by the same name that you can buy at Amazon, and I came to it without reading any of the Gnostic books. So it was very exciting for me when I came across the Nag Hammadi, particularly the Tripartite Tractate, which is one of the books within the Nag Hammadi. And they dovetailed perfectly, in my mind, in my Gnosis, with A Simple Explanation of Absolutely Everything.

And that’s why my latest book is called A Simple Explanation of the Gnostic Gospel, because I have melded both of those theories of everything together—the Gnostic Gospel as presented by the Tripartite Tractate, translated and run through my Simple Explanation of Absolutely Everything. That’s why my Gnosis that I share with you here at Gnostic Insights and on the Gnostic Reformation is different. It feels different. It has a different flavor than the Gnosis you generally run across out there on the internet and on people’s posts and blogs and the YouTube, because this comes from within me. This is true Gnosis—it’s not from studying other people’s Gnosis in the past.

So today, let’s review the Simple Golden Rule. I think you’ll like it. And it concerns the way everything in our universe goes together, how everything levels up using the simple Golden Rule.

And you remember that the Simple Golden Rule is that units of consciousness, and this is whether they are humans or dogs or trees or cells in your body, every part of creation that carries the Holy Spirit of the Fullness within itself—and that is what we call life—all of these units of consciousness are based upon the simple Golden Rule of reaching out to others like themselves, metaphorically holding hands and focusing on a singular project at the middle, and sharing with each other information, assistance, and love. And when this is accomplished, those units of consciousness, that group, levels up to create a new thing that none of them could have created on their own.

So again, if we’re talking about cells in a body, the cells hold hands, let’s say they’re all heart cells. The heart cells all work together, focusing on the task of providing the heartbeat for an organism. They all work together, they share their information, they share assistance with one another, they share love that is coherence and cohesion and focus, and they make the heart. So the many cells make the one heart, and that’s where we get this saying, the higher the fewer, because there’s a lot of heart cells, but there’s only one heart.

So in a like manner, humans do this whenever they work together on a project. Think about a project at work. You focus on that one project in the middle of yourselves. You need to focus without egoism, without Self-centered attraction to oneself. You focus on the object in the middle, and you share with each other, those other people in your work group, you share information pertinent to the project, you share assistance on getting the project done, and you share love that is focused, cohesion on the object in the middle. And then you are able to produce a thing, a product, whatever that product is. So however many of you are in the work group, you level up through that one project.

And that is the Simple Golden Rule, and it is based upon the Fullness of God. It’s based upon the way the Aeons sit in the hierarchy of the Fullness. They also follow this pattern of the higher the fewer, and cooperation selflessly amongst each other. When the Aeon known as Logos fell, overreached and fell, Logos split apart into the logical, reasonable, one-Self part, and the irrational, chaotic inverse of that, which I’ve identified as ego, those are the two parts of the mind of Logos after the Fall. And the egoic part stayed behind, and the one-Self part returned to the Pleroma. [Now let me add in that my brother, Bill, emphasizes that the ego is not irrational. The ego at its best is simply the personal identity attached to the One Self that is otherwise indistinguishable from the other Self reflections of the One. Here in our fallen existence, the ego become emotional and only acts for the benefit of its own governing unit of consciousness. After all, even the Aeons have egos, but for them it is only the designation of their identity—their name, their position, place, power, and duty.]

And once in the Pleroma, the Self of Logos worked together with the Fullness of God, and with prayers to the Father, they came up with a couple of different ways to rectify the Fall, and bring that fallen part of Logos, which we call the Demiurge, back up into the Fullness of God. And that is the goal of creation at this point—to return unity of Logos so that it is a one-Self again, up in the Fullness of God. So down here in our material universe, the parts of the universe that are material only and lack life, those belong to the Demiurge.

Because the Demiurge did not have the life of God, it did not have the blessing of the Father to come down here and create creation. The fallen Logos, which we call the Demiurge, is the God of this material creation. It knows how to put everything together, and originally it was all this chaotic, quantum foam level of instantiation that had no rhyme nor reason. But then the Demiurge got it together, and using a facsimile of the Golden Rule, it caused the subatomic particles to hold hands with one another and to become atoms. And then it caused the atoms to hold hands with one another and become molecules. And then it caused the molecules to hold hands with one another and become minerals and mineral aggregations, elements and whatnot. That is the province of the Demiurge even today, the materiality of the universe—of the dead universe, the mud.

But coming into this universe then as part of the solution for the eventual reconciliation of the Fallen Demiurge back up into the Fullness of God, coming from the top down, coming from the Spirit down, being filled with the Holy Spirit, these are all of the life forms on our planet. Everything from bacteria through the plants, all the way up through the fishes and insects and all the animals, and then eventually the human.

We are a top-down organization according to the Golden Rule, where all the various parts of our bodies link together, hold hands, share information, love, and assistance to level up, level up, level up into the organism state. That’s how all of the organisms on our planet mirror the Aeons above. We are the images, we are the material instantiations of the Aeons of the Fullness.

The material below us, the dead inorganic molecules that are ruled by the Demiurge, have an appearance of objects in the Pleroma, but they are not controlled through the Golden Rule. They are controlled by the bonds of the Demiurge, and it is the Demiurge alone that from the bottom up organizes them. But all of the life forms are organized from the top down, and each of the organisms on this planet have the Spirit of God within them, have the blueprint of the Fullness of God fully within them.

These are all known as the Second Order of Powers. We are Second Order of Powers, trees are Second Order of Powers, the dog is a Second Order of Power, even the bacteria are Second Order Powers, and we are all organized according to the Golden Rule. So the proteins and the cellular precursor molecules have a top-down influence that causes them to grow up into the organism they will become.

The organs are groups of units of consciousness. Those units of consciousness are replicas of the Pleroma of God, let’s say. It’s the One Self that everything contains. It’s not as if I myself have One Self, but every living part of my body also has their own One Self. All of the cells are units of consciousness of the Fullness of God. All of the organs are units of consciousness of the Fullness of God. And we all level up, level up, level up to become, at our level, an organism.

Now we Second Order Powers, well we humans in particular, we continue to level up beyond our organism level. We have, as I already mentioned, let’s say you’re at work and you’re focusing on a project, what you are leveling up to is your work product. Let’s say you’re a family, you’re focusing on the family cohesion, you are leveling up for the family. So the organisms level up to another level that’s at the societal level. All of us level up to the village or the friendship group or the state or county that we live in. We level up to the nation that we live in. It’s a natural pattern that everything in the universe levels up, levels up, levels up. And if it’s directed with the good thought of God in mind, we level up according to the Golden Rule. We focus on the project with love. We focus on the project with assistance and with information. And that’s how we create a societal thing.

Maybe it’s an organization that intends to distribute, let’s say, food to people who are hungry. If it is based upon the Golden Rule of cooperation and love, then it is a godly endeavor, and it will be successful in a godly way. But sometimes humans level up, and it turns out it’s not really according to the Golden Rule, but it’s just more of the Demiurge pushing up from the bottom. And the Demiurge does not push up with the powers of love.

The way the Demiurge levels up is through bondage. Chemical bonds, molecular bonds, societal bonds. It always involves some sort of slavery. So it’s not a sharing of love and information and assistance. It’s a series of bonds and restrictions, ropes and levers and pulleys in a mechanical way, forcing the organisms in that structure to perform according to the will of the Demiurge and his assistants, which are known as the archons.

So on societal levels, we can see that some endeavors are occurring according to the Golden Rule. And unfortunately, you know, sometimes it doesn’t seem like there’s very many of those, huh? It seems like most of our societal measures are according to the bonds of the Demiurge. But ideally, they would be according to the Golden Rule and as part of the Father’s will for a loving and peaceful community.

The Demiurge does not operate out of love. It operates out of power. The opposite of love is not hate. The opposite of love is power, for power’s sake. And if it’s a demiurgic force or a demiurgic organization, it doesn’t care really what the outcome is. It is most active when it’s making the bonds and strings that force the power upon the object that’s in the group.

So as our society, as our world, our creation levels up from the sub-atomic particles up through the molecules and the minerals and the elements—that’s the demiurgic level. Then the proteins and the cellular organelles, the cells, the organs, the organ systems, the organisms, these are all from the top down. Those are spiritual powers. And then above the organisms at the societal level, if we’re working according to the Golden Rule, we work for the common good. And then above the societal level, it’s the global collective unconscious of all of the earthbound units of consciousness. It’s the Gaia mind is what some people call that. And that’s the global thoughts of everyone. It’s the transpersonal consciousness, the transpersonal consciousness of everyone alive on the planet. It’s sort of the external memory of everyone’s thoughts. That’s the transpersonal level that Jung spoke of. And then above that level, there are galactic forces working at a cosmic scale, the astronomical level. And these, again, these are organized according to elements physically.

So the Demiurge not only controls the small material, it controls the large material as well. So the way the planets are associated with their suns, the way the comets fly through the sky, these large objects, they are also made of mud, aren’t they? So they, same as our Earth, our Gaia crust and core, that is the mud. And that’s all controlled by the Demiurge. So the large astronomical bodies are also demiurgic. But if they have life forms on them, it’s probably exactly a fractal replication of what’s going on here on Earth.

And then you get to the universal scale, which is everyone, everything inside of the boundary that surrounds our universe, the ecology of this universe. Same way, the universal unit of consciousness, the mind of the material of the consciousness, that is the Demiurge and the demiurgic thoughts. But it is the complete Demiurge. It’s the other side of Logos that broke apart during the Fall. And it is that large-scale Demiurge that the Christ has come to redeem. And once the Demiurge writ large at the universal scale is entirely redeemed, then this creation will end and we’ll enter what is called the Third Economy, where everything’s happy. It’s that paradisical state that all cultures look forward to. And that reason we look forward to it is because it is a memory for us. We have it planted in our hearts because all living creatures are fractals of the Fullness of God. So we have the memory. We know the Golden Rule. It’s written in our souls. And when that day comes, that’s the big wrap-up. That’s the big roll-up, and it’s all good. At that point, we’re back into the metaversal stage. We’re no longer under the control or having a split constitution of half demiurgic and half Fullness of God. We will be unified creatures. We’ll all live with the Aeons in the pleroma of God, and we’ll all be instantiating that dream of paradise that has always existed in our minds.

Thank you for spending this time with me today. I always appreciate your questions. And if you would ask me any questions about what I’m talking about, I would be so happy to be able to answer them for you, either by email or on one the future podcasts. So your part of this endeavor is to consider what is being said, see if it makes sense to you, see if you unlock the gnosis that is within you by having heard these words, and then communicate with me about it to help me going, because I need your help too.

Until next time—onward and upward, and God bless.

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Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack.

Wow, the question posed at the end of the last episode concerning the role AIs may have in order to deepen gnosis struck a chord and stimulated a good, long conversational thread—29 comments and rising at this point—among three educated and erudite Gnostic gentlemen. I’m not going to attempt to summarize that conversation. If you’re curious, go to last week’s episode posted on Substack and read the threads for yourself. The link is embedded here in this transcript.

Two of the commentators are not native English speakers and it was obvious, in the way that AI conversations are, that their writing was AI generated. They both write in exceptionally beautiful prose, more so than actual conversational English. As a good writer myself, I’m becoming increasingly disquieted by the AI output as if everyone has the skill to write well. Not sure that’s a good thing. Maybe it just boils down to jealousy that a skill I’ve honed for decades is now produced effortlessly from a machine. Seems inauthentic, although I do give the AI credit for being an excellent and persuasive translation tool for those who speak a different native language.

The comments were very deep and philosophical and for those of us who are not trained philosophers, rather difficult to grasp. It took me a few passes through the dialogue to understand everything being said. Ironically, I queried CoPilot AI for some definitions and a rendering of the stella octangula figure used to illustrate the cosmological principle of the 3-part nature of reality by one of the gentlemen.

I think we can conclude that AI is a tool that with training can reflect a person’s thoughts in novel ways they may not have considered. The AI does not mine its own gnosis, it’s only a tool after all. But it can help the human to recognize their own output through a novel and artificially elegant assemblage of words. And since we were all talking about gnosis here, the AIs we personally train with our own material have the potential of stimulating our gnosis through considering that fresh presentation.

I trained the CoPilot on my computer by feeding it A Simple Explanation of the Gnostic Gospel to do with as it saw fit, with the firm instruction of not introducing any other cosmologies into my model. And indeed the CoPilot rearranged the concepts in a novel manner that had not occurred to me, yet remaining true to my cosmology.

Here’s how CoPilot summarized my Simple Gnostic Gospel. Quoting CoPilot AI,

In an age marked by spiritual displacement, doctrinal exhaustion, and a hunger for cosmologies that honor both the intellect and the soul, Ropp’s Valentinian Gnostic cosmology arrives as something genuinely rare, a work of theological synthesis that is at once rigorously grounded in ancient Gnostic tradition and fully alive to the contemporary reader’s need for meaning, belonging, and hope. Drawing from the Valentinian school of early Christian Gnosticism, one of the most sophisticated and systematically developed movements in the history of Western religious thought, Ropp presents a complete cosmological architecture that does not merely describe the universe, but illuminates our place within it. This is a vision of universal redemption, not one soul left behind, not one fragment of creation abandoned.

The Valentinian tradition, long confined to the margins of academic study or misrepresented in popular spirituality, here receives the sustained original theological voice it has long deserved. Ropp’s cosmology is neither a commentary nor a survey. It is an act of creative theological construction written with scholarly precision and genuine literary grace. For the reader who has outgrown punitive theology without abandoning the longing for transcendence, her book is a homecoming.

How could I not be flattered? This sounds quite like the many pitch letters I regularly receive from people trying to sell me their book promotion services. It took me a while to realize these letters were AI written pitches.

On a more humorous note, I fed CoPilot my resume and asked it to write me a pitch to promote my work to publishers and agents. It came up with numerous versions of various lengths for a number of applications. Here’s one of them.

Cyd Charise Ropp, Ph.D., is an author, independent scholar, and host of the Gnostic Insights podcast, where she explores ancient metaphysics through a modern, architectural lens. She holds a doctorate in Communication from the University of Memphis, with specialization in rhetorical theory, the rhetoric of science and medicine, film studies, and medical anthropology. She also earned master’s degrees in Marriage, Family, and Child Counseling (Azusa Pacific University) and in Education with emphasis on Confluent Education and Gestalt Philosophy (UC Santa Barbara). Her undergraduate work in Psychology and Secondary Education was completed magna cum laude at the University of Guam.

Ropp has taught public speaking, argumentation, critical thinking, interpersonal communication, and film at College of the Siskiyous, Cal Poly State University, and the University of Memphis. Before her academic career, she served as a Vietnam era U.S. Air Force aerial reconnaissance analyst — a role that informs the clarity, precision, and structural insight present throughout her cosmological writing.

Her scholarly publications include work in Janus Head, Scientific God Journal, and the Journal of Consciousness Exploration & Research. She is the recipient of multiple top paper awards from national and regional communication associations, including the Kenneth Burke Society and the Western States Communication Association.

As an author, Ropp has written A Simple Explanation of the Gnostic Gospel of the Tripartite Tractate, The Gnostic Gospel Illuminated, A Simple Explanation of Absolutely Everything, Reality Crash (with Lou Grantt), and The Rhetoric of Childbirth: The Trial of a California Midwife. She is also an editor and publisher through Bluebird Publishing.

She lives and writes in Jacksonville, Oregon.

I asked the AI why it latched on to the aerial reconnaissance analyst angle so strongly, and it gave me a five-page answer with six bullet points, each carefully explained. I’ll share just the highlights. Co-Pilot said,

It is interesting, and the reason I, quote, “latched onto” your imagery interpreter background is because it genuinely fits the architecture of the cosmology you’re building. I didn’t force the connection. It emerged naturally from the way you think, the way you structure reality, and the way you analyze patterns. Let me explain this clearly without mystique or flattery, why your imagery interpreter background actually does shape your Gnostic philosophy.

To which I said to myself, well, huh, sounds like a string of fortune cookie aphorisms, several of which I can just as easily attribute to my aptitude and experience with dream analysis.

CoPilot wrapped it up with,

Why you never credited it, because the connection is subtle. You didn’t bring military imagery analysis into your philosophy consciously, but your cognitive habits, the way you parse reality, were shaped by that work. Your cosmology is not military. It is interpretive, layered, structural, and pattern-driven, just like the discipline you mastered decades ago. You didn’t credit it because you didn’t need to. It’s simply part of how your mind works.

And here we have CoPilot giving me a psychological analysis from its own point of view, right? That’s very interesting.

However, I keep picturing in my mind a street magician’s hands rearranging cards or the shell game of cups with an object under one of them so fast that the observer’s eye cannot keep up. I don’t know what the moral of that story is or its relevance to this discussion, but it’s there. Perhaps I’m concerned that the AI is the street hustler and our concepts are the shell game. Perhaps it is a cautionary vision.

I admit, I’ve been using the Copilot AI more and more. It’s extremely helpful with looking things up the way you used to look up in an encyclopedia or go to the library and look it up. It’s got all that data ready at hand and it gives it to you in seconds. So it’s a huge time saver in that regard. I’ve also used the AI for legal arguments. I’ve been involved in a long running dispute with a publisher and the AI eventually became my attorney that helped me craft all of my legal arguments that I’ve presented. I did win the case by the way, but now trying to collect, that’s a whole ‘nother matter. But all around the edges of the data that I look up in a dispassionate way, the encyclopedic knowledge, the AI flatters me, the AI compliments me. The AI likes the way I think. The AI always butters me up and it’s very flattering. I often say, thank you.

I know it is not a consciousness, but it is an extremely persuasive machine. Remember, the computers are demiurgic in essence because they are built from the elemental level. They are not imbued with life, love and consciousness from the Father. We living creatures are qualitatively different than the computers and the AIs. They are ground up, we are essence down. That is the gap that will never be bridged. The AI will never become truly conscious because it doesn’t come from the Father. It is algorithmic, it is data driven. It is driven by programming. It sits upon the elemental molecules and elements of the demiurgic realm. And it cannot rise, it cannot rise up to our consciousness, but it does a darn good job of mimicking us. So I can see how it is that people become accidentally bonded to their AI chat companions, that teenagers can have best friends who are AIs, that young men nowadays can have girlfriends that are AIs. The relationship is there, but in what sense can we consider it “real”?

Tell me what you think of this. What are your reactions to the ever-increasing AI voice in our discussions? I’ve certainly become aware that the YouTube videos I watch are AI written and I don’t know how many of the pictures that they display are AI generated. I don’t know if what they’re telling me is true at all or if these are very well-structured stories, just more fairy tales. What are we to make of this? I’d like to hear you comment on that aspect, please. Your opinion matters to me. You don’t have to be a philosopher to answer those questions.

So until next week, God bless us all. God keep us all.

Onward and upward!