folder 32 - 010
So to sum up, it would appear that the agency which brought me my revelation was the Holy Spirit of orthodox Christianity, so in every sense my revelation was Christian, but it was Gnostic Christianity, not pistis Christianity. (1) The fact of revelation as salvific is in itself gnostic. (2) The contents of the revelation were gnostic; e.g. James-James, etc. Both the how and the what are gnostic, but gnostic Christianity; after all, it was the fish sign "used by the early Christians," as the girl said, which triggered it all off. Never can I desert Christianity, and this includes not just the hope but the knowledge (gnosis) that Christ (St. Sophia) is going to return. This, and Zebra's intervention in history, on a vast scale, both indicate that the gnostics were wrong about the pneumatics and their inner divine sparks being withdrawn from the world, and the world lost; clearly, both the intervention in human history and the prophecy (the other prophecy; both came as prophecies) point to a claiming of this world by God as his own just kingdom. In this respect, orthodox Christianity is correct. This is crucial. Even Augustine abandoned hope (because of having once been a Manichean) that God would establish a just kingdom in this world. There is an irony here, which I hadn't noticed: the esoteric saving gnosis contains the information that pistis orthodox doctrine is correct...which is very very Zen! I could say, "It was revealed to me by a special divine interventive revelation that special esoteric revelation is not necessary for salvation," or some such paradoxical thing. The answer is found in the notes in the Catholic J. Bible, as to what the Paraclete does for man; among much else, it explains the mystery of Christ; in fact it clears up everything, making all things clear.
Too, I must remember the vision in which the term JESUS was shown to be cypher for ZEUS-ZAGREUS, which linked early Christianity, for me, to the mystery religions of Greek origin. I really don't doubt that this is so, as mediated through Orpheus. I go on Dionysos' hatred of traps and love for "the little things of the forest," as well as the root, flock and star metaphors. In reading over the preceding 8 pages what strikes me most is the fascinating notion that if a sick demiurge created this world, and it is chaos labeled as cosmos, then Dionysos, who is called "mad," is really sane, just as the alleged cosmos is really chaos (anomie). It goes with my impression in (3-74) that I had been seeing the universe backward in some sense (this was especially pronounced in my perception of the flow of time). Also I am struck by the triune divisions: man and God vs the world (that's triune), and the triune layers of reality: (1) Mass-hallucinated good world, under which lies (2) the black iron prison; under which lies the final layer (3) the Kingdom of God, the palm tree garden world. One might speculate that what we see as (1) is an amalgam of (2) and (3); if so, the city of God and the city of the world are, as Augustine predicted, beginning to pull apart -- this would indicate that the end days are indeed here. In this case, I would suppose the Gnostics right in that (2), the black iron prison world is doomed to destruction. Or maybe it is --always has been, always will be-- the hell which is discussed, and of course the palm tree garden world is heaven. Then it could be speculated that our world is a fusion of heaven and hell,
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