Philip

Message
Author
CindyJo
Posts: 4
Joined: Thu May 26, 2005 9:15 am

Philip

#1 Postby CindyJo » Tue May 31, 2005 10:52 am

Greetings,

I was wondering if there is a sort of "theme" to the Gospel of Philip, if that makes any sense? In a brief description or not :lol: can anyone explain to me whom Philip was?

Thank you for your assistance,

Blessings, :D
CindyJo

Phillip
Posts: 498
Age: 47
Joined: Sat Oct 25, 2003 9:46 pm
Location: Sacramento, CA

#2 Postby Phillip » Tue May 31, 2005 12:16 pm

I know that Philip was one of Yeshua's (Jesus') twelve central Apostles whose gospel was excluded from the Canonized Gospels, perhaps because of a verse where he is referenced to have "kissed" Mary Madgeline on the mouth more than the other disciples. I don't know if there is a "theme" per se, but in my eyes, his gospel appears to be quite a bit more enigmatic and more directly metaphysical than some of the other gospels.


phillip

Tau Malachi
Site Admin
Posts: 5615
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

A Gnostic Apostolic Gospel

#3 Postby Tau Malachi » Tue May 31, 2005 12:33 pm

Greetings!

The Gospel of Philip acquires its name because in one of the sayings the name Philip is mentioned. It is a Gnostic Scripture of the Valentinian School of Gnostic Christianity, and it appears to be compose of key teachings from sermons of this Gnostic lineage. Thus, I suppose we could say that its theme of the Gnostic Gospel and teachings of the Gnostic Apostolic Succession. It is among the Gnostic Scriptures that have been integrated to the teachings of the Sophian lineage since the discovery and publication of the Nag Hammadi library, much like the Gospel of St. Thomas and other Gnostic Scriptures that resonate with the Sophian Tradition.

Presently our circle is in the midst of a discourse series based upon the Gospel of St. Philip - though weaving in and out of Philip to include other Scriptures.

We find the Valentinian school of thought very close to the Sophian school of thought in many respects, though our cosmology is founded upon the Kabbalah and we take a less dualistic view in the spiritual life and practice. Thus we include various Valentinian Scriptures in our studies: The Gospel of Truth and Treatise on the Resurrection also being included.

May the Mother Spirit illuminate the Scriptures in our hearts and minds, amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Tamara
Posts: 88
Joined: Thu Jul 07, 2005 11:04 am
Location: Philadelphia area

#4 Postby Tamara » Wed Aug 17, 2005 5:12 pm

Hello, Tau Malachi,

I ran across this post and was glad I'd picked it. I'd wanted to ask you how Sophian and Valentinian Gnosticism compare. I felt that I had the idea, as I've begun to read your book, Gnosis of the Cosmic Christ.

I'm beginning to study with friends here who have started a parish in the French Gnostic tradition, which takes a Valentinian approach, and while I love much of the teaching, I have some hesitation about the dualistic emphasis (althought in this tradition it's a more modified dualism than most).

I'd love to read your thoughts on the 2 approaches.

By the way, Philip was the apostle who invited Nathanael to "Come and see."

His "come and see" appears just a few paragraphs after Jesus says exactly the same to John's disciples who have decided to follow him. Is this repetition a hint that Philip has already come to identify with his Master?

Blessings,
Tamara
Student, tell me: what is God? The breath within the breath.

Tau Malachi
Site Admin
Posts: 5615
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Greetings

#5 Postby Tau Malachi » Thu Aug 18, 2005 9:45 am

Greetings and welcome, Tamara!

Well, I think I shall “hit two birds with one stone” here, as the saying goes, and respond to both of your posts, this one and the introduction in the topic “Earthly Mother.”

There are certainly men in our society and culture who long for God the Mother, though, generally speaking, it seems that men in our society and culture are typically not in touch with themselves in a holistic way and tend to be unaware of their deeper needs, especially on a vital-emotional level. Thus, for many men, the Divine Mother does not really enter into their mind at all. However, there is no doubt that the Sacred Feminine is essential to our continued survival and the greater potential of our conscious evolution – there must be a balanced interplay between the masculine and feminine, at least from a Sophian perspective.

Yes, in fact, Philip seems to be one who swiftly recognizes the Master and who begins to unfold Divine Gnosis, or so it seems.

The Valentinian Gnosticism is among the schools of thought we share much in common with – we use several Valentinian sacred texts, though with different interpretations than the Valentinians. However, we have very strong Judaic roots in our school of Christian Gnosticism and do not view Yahweh as the demiurge; in fact, we take a non-dual view. To us the “demiurge” is the principle of Cosmic Ignorance, which creates a dualism in consciousness – an illusion of separation, much like one might find in Buddhist thought. Because we are a non-dual school of thought at times modern “experts” often propose we are not “gnostic,” but within the range of schools of thought called “gnostic” there are definitely non-dual schools of thought like our own. Rather than defining Gnosticism by a dualistic trend of thought, we define Gnosticism by teachings of “salvation” through Divine Gnosis – hence, Self-realization or Enlightenment. Some schools ascribe to a dualistic view, and others do not.

If one looks closely into any authentic Gnostic school, really the view is more about method than about dogmatic doctrine – something many modern seekers do not understand about Gnosticism. Essentially, the view is integral to the spiritual life and practice that is taught by a school, which creates the conditions for Divine Gnosis to be made manifest. Both a dualistic view and a non-dualistic view can be used, but we find the non-dualistic view more useful to us, and it accords with our experience of Higher Consciousness or Divine Gnosis. Through a non-dualistic view we practice in the Way of Transformation, akin to the Tantric schools of the East.

Our school of thought is founded in the Christian Kabbalah, as reflected in the Gnosis of the Cosmic Christ, and views the reality-truth-continuum as the radiant display of consciousness, the One Being-Consciousness-Force; hence, all is the emanation of the True Light, El Elyon (God Most High). The spiritual and material worlds are inseparable in our experience, matter simply being a dense manifestation of Spirit or Light; the appearance of dualism is created by the Ignorance, but is illusory in nature – an appearance in mental consciousness, which is dispelled in Supernal or Supramental Consciousness (Messianic Consciousness).

We begin in an unconscious unity – an unconscious oblivion, and emerge as individual emanations of the One. Quite naturally, as individuals emerge from an unconscious unity there is a co-arising of the Ignorance; the appearance of separation that allows individuation. In a manner of speaking, the Ignorance is a vehicle of the individuation, for without the illusion of separation from God and Godhead there could be no individuation; likewise, there could be no generation of the Presence of Awareness that allows a conscious unification. Thus, the Ignorance is integral to the Divine Plan in this movement of Creative Evolution – this Great Matrix of Being in Becoming. In the Divine Incarnation we see the inseparability of the Being and Becoming, and the embodiment of Divine Gnosis through which the Ignorance is dispelled; hence, the Human One in conscious unification with God and Godhead, one who fully embodies a Supernal or Supramental Consciousness. Essentially, what we are talking about is the process of souls coming into being and awakening; the actualization and realization of souls.

In the Sophian view, the entire purpose of creation is this process of individuation through which conscious unification can occur. In the experience of the Supernal Consciousness we experience a state of Pure Radiant Awareness or Non-dual Gnostic Awareness in which seeming opposites exist without any contradiction: there is Oneness and Multiplicity, timeless-eternity and time-eternity, and so on. Basically speaking, the individual and universal complete and fulfill one another, and neither the individual nor universal are “lost” in this Reintegration.

On one hand, it is akin to a drop of saltwater being poured back into the ocean; yet, on the other hand, it is like the ocean pouring through the drop of saltwater at the same time – thus, something “new” comes into being through Creative Evolution. This experience reveals the non-dual nature of Reality as It Is; essentially, Sophians take this View as the Path – the Goal as the Path. Thus, like our Tantric sisters and brothers in the East, we would say, “There is no Goal but the Path.”

Generally speaking, all authentic wisdom traditions teach that we must transcend the self, or evolve beyond our selfishness. How shall we transcend the self, seeing that we are inherently selfish beings in this life? The Sophian answer is very simply: Expand your sense of self to include everyone and everything; in this you will realize the Truth of the One and Many. In this the apparent “poison” has become the antidote – this reflects the Sophian View and Method. This view and method are detailed in their most simple and essential form in Living Gnosis: A Practical Guide to Gnostic Christianity.

Personally, I have primarily focused on the Sophian Tradition of Gnostic Christianity most of my life and have not been called to venture very far into other schools of Gnosticism, so I’m not equipped to compare and contrast Gnostic schools in detail but only in a general way. Perhaps, however, this might serve to give you some sense of the Sophian view. Living Gnosis, which is just now being released, is our basic introductory book to Sophian Gnosticism.

I’d have to say, akin to the inclusion of the Sacred Feminine, a non-dual view also seems essential for the future of humanity on this Good Earth, for it seems to me that dualism or the illusion of separation is a significant part of the difficulties we are facing. It seems to me that when the Sacred Feminine is truly honored, a non-dual view comes hand in hand with it, at least in my own experience.

Once again, welcome Tamara – it is a pleasure to meet your virtual acquaintance!

I pray that the Mother Spirit leads us to the delight of Union, amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Tamara
Posts: 88
Joined: Thu Jul 07, 2005 11:04 am
Location: Philadelphia area

#6 Postby Tamara » Thu Aug 18, 2005 2:39 pm

Thank you, Tau,
That's a wonderfully clear explanation. Having studied in the Buddhist tradition, your comparisons are helpful. And the similarity between Gnostic and Buddhist teaching is a major reason for my attraction to this tradition.

Blessings,
Tamara
Student, tell me: what is God? The breath within the breath.


Return to “The Gospel of St. Philip”

Who is online

Users browsing this forum: No registered users and 1 guest