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Hey crew, it's Pit, and I'm back with some more Nosis. Today, we are diving back into the works of GRS Me. This is Fragments of a Faith Forgotten. We are reading aloud and discussing as we go along the various points that are
Pit explores GRS Mead's 'Fragments of a Faith Forgotten,' challenging traditional Logos and salvation views with a focus on balance and personal spiritual discovery.
Ask about this video. Answers come from its transcript only — with the timestamp, so you can check them.
Generated from the transcript and can be wrong — check the timestamp.
Key Takeaways
- Logos should not be anthropomorphized or limited to a single human figure.
- Forgiveness of sin does not require sacrifice or death of another being.
- Spiritual growth involves balancing virtues and vices, not rejecting vices entirely.
- Personal spiritual enlightenment includes discovering one's unique 'word' or truth.
- The cosmic Logos represents all change and existence, permeating all life and time.
What the video covers
- Pit discusses GRS Mead's 'Fragments of a Faith Forgotten,' reading and analyzing the text aloud.
- He challenges traditional Christian views on Logos, rejecting the idea of Logos as a personified human or the necessity of sacrifice for sin forgiveness.
- God is described as infinite and beyond human comprehension, with Logos representing all cosmic change and not limited to any single being.
- Pit emphasizes the importance of balance between virtues and vices rather than strict asceticism.
- The concept of finding and fulfilling one's 'word' according to the will of the Father is explored, with Pit noting his own spiritual word is private.
- The text discusses the spiritual transformation from earthly intelligence to divine understanding through receiving the 'Nosis.'
- Pit critiques the exclusion of vices and promotes healthy assimilation of all aspects of life.
- The dialogue between Yeshua and disciples highlights themes of purification, spiritual enlightenment, and overcoming worldly rulers.
- Pit references additional playlists and resources for viewers unfamiliar with his terminology or beliefs.
- The video includes timestamped chapters covering detailed mystical and theological concepts from the text.
Chapters
- 00:00Introduction and overview of GRS Mead's work
- 04:01Concept of Logos as cosmic change, not a person
- 07:39Spiritual word and the invisible word of the Father
- 11:07Secrecy of mysteries and spiritual pledges
- 14:42Orders, seals, and spiritual hierarchies
- 21:48Mystical rites and baptism symbolism
- 25:36Eons, forgiveness, and spiritual mysteries
- 32:54Higher emanations and divine powers
- 40:25The role of Yeshua as Logos and the true God
- 44:05Final spiritual petitions and cosmic orders
Full Transcript — Download SRT & Markdown
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brought to light by the text. It is not the format for everyone, but people do find value in it. So you are more than welcome to tag along as we continue our exploration. Before we begin, however, if you are unfamiliar with me, any of my
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unconventional beliefs, or if at any point in time I lose you in the terminology, there will be several playlists linked in the corner above, in the box down below, along with the original source material and the link for my book so that you can get a better
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understanding of who I am and why I say the things that I do. With that being said, we are going to dive in and continue our exploration of Fragments of a Faith Forgotten with a summary of the fragments of the Book of the Great Logos
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according to the mystery. The first page is headed with the beautiful words, "I have loved you and longed to give you life," and is followed by the statement, "This is the book of the Noses, plural of the invisible God. It is
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the book of the Nosis of Jesus the living one, by means of which all the hidden mysteries are revealed to the elect. Yeshua is the savior of souls." I vehemently disagree with that. The Logos of life, again, I vehemently disagree with
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that. Sent by the Father from the light world to mankind, who taught his disciples the one and only doctrine, saying, "This is the doctrine in which all Nosis dwelleth." All right. So first off, no one else has to die for you to be
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forgiven from sin. That is off the top. If you are unfamiliar with that concept, there is a Bible study linked up here which will give you greater enlightenment. In almost every single chapter, it is repeated that there was no sacrifice necessary
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for you to be forgiven from sin, and that most definitely includes a man. This definition of Logos as personified in a human being is also incorrect. God is infinite. We cannot even comprehend that. It is beyond our capacity to understand infinity. And so
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we place upon God the limitations of us. Right? We anthropomorphize God into a man sitting on a chair in the clouds. That's not right. Right? But God is quite literally every single thing in existence. Now, God the infinite is limited by God the creator into the 5D material world in which we exist. The, um, the moment that he goes
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from being infinite into the creator God, it becomes spirit, right? That is like a snapshot of the creation which we call the beginning. Everything created but in stasis. Not yet forming planets or cosmic nebulae or human beings or
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amoebas. Nothing being created yet. Everything in stasis like a big snapshot. The beginning. When God decided to start the creation, every single moment past that beginning is the Logos. When he spoke, "I am the light," which is how Genesis actually is
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supposed to read. "I am the light." That becoming of the light, the speaking of the word, that was Logos. It is the enacting of change throughout the entirety of cosmos. Every single instance of light, heat, movement, thought, or change is the Logos. And so
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it cannot be personified in any one singular human regardless. Now, I do not believe that there was an immaculate conception. I do not believe that the death of this person was a necessary thing, and so I don't
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anthropomorphize Logos. Right? Me talking to you is Logos. You breathing is Logos. The light being on is Logos.
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Every, every instance of time passing anywhere in the entirety of the cosmos is Logos, and therefore it cannot be limited to any one particular person ever, even if you consider them divine, which I definitely do not. If any of
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that, any of that is confusing, we have plenty of playlists up here where we go into extensive detail about those things. Back to the text. This is evidently an introduction written by an editor or compiler immediately after there begins a
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dialogue between Yeshua and the disciples. Yeshua saith, "Blessed is the man who crucify him." He then explains, and that means to, uh, find the balance between the virtue and vices. Now what is intimated here is a life of aestheticism. Right?
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Only eat bread and water. Never have sex with anyone. Get rid of all of your personal belongings. All of those are incorrect. You are meant to find the balance between the virtues and the vices. There is a virtue for every
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vice. Greed and charity, lust and chastity. Um, every one of them has its own counterpoint. You are not meant to exclude either the virtue or the vice.
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You are not meant to never have sex. You are meant to have sex with a specific person or in some very slim instances, people. You are only meant to share yourself in that way with certain people, not everyone. That is overcoming
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the world. Right? If you find your one partner and you only have sex with them for the rest of your life, that is overcoming the world. That is crucifying the world. There is no need for you to never have sex in order for that world
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to be crucified. Again, very important distinction. Anyone telling you to exclude all of the vices is telling you the wrong thing. You are meant to assimilate and healthfully use those things.
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Back to the text, he then explains that such a man is he who hath found his word and fulfilled it according to the will of the Father. The apostles beg the master to tell them this word, for they have
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left all and followed him. They desire to be instructed in the life of the Father. Yeshua answers that the life of his Father consists in their purifying their souls from all earthly stain. And again, that is incorrect. And making
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them to become the race of the mind so that they may be filled with understanding and by his teaching perfect themselves and be saved from the rulers of this world and its endless snares. Let them hasten to receive the
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Nosis. He is to impart his word, for he is free from all stain of the world.
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The disciples break into praises of the master as the light shining in the daylight who hath enlightened their hearts until they receive the light of life by means of the Nosis which teacheth the hidden wisdom of the Lord.
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Yeshua saith, "Blessed is the man who knoweth this word, and hath brought down the heaven, and borne the earth, and raised it heavenward, and it the earth becomes the midst, for it is nothing." Now I do not know whether this word is
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the same word that I have. But I have a word. It was given to me. I'm not allowed to share it. That is one of the few conditions placed upon my spiritual enlightenment. But you can, through dedication, find and discover that word
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for yourself. Well, it is there. It is readily available for anyone who looks. Back to the text. The heaven is explained as being the invisible word of the Father. They know who this is, who become children of the true mind. Bring down heaven to
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earth. The raising of earth to heaven is the ceasing from being an earthly intelligence by receiving the word of these Noses, plural, and becoming a dweller in heaven. Thus, they will be saved from the ruler of this world and
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he will become the midst. That is to say, perhaps that they will be above the ruler and no longer subject to him as here before. He will be a nothing to them. That is to say, have no effect on
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them. Nay, the evil powers will envy them because they know him, and he is not of this world, and that no evil cometh from him. But as for those who are born in the flesh of unrighteousness, and are
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not children of the righteous race, those of the second birth, they have no part in the kingdom of the Father.
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Thereupon the disciples are in despair, for they have been born according to the flesh and have only known, have known him only according to the flesh. But the master explains that not the flesh of their bodies as men but the flesh of
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unrighteousness and ignorance. The disciples ask to be instructed in the nature of ignorance, the opposite of Nosis. An
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unrighteousness and ignorance. The disciples ask to be instructed in the nature of ignorance, the opposite of nosis. And the master tells them that to understand this great mystery they must first put on his virginity and righteousness and his robe of glory and
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seek to understand the teaching of the word whereby they will learn to know him in the fullness plura of the father. The apostles answered and said lord Yeshua thou living one teaches the fullness and it suffices us. Here unfortunately the
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text breaks off and pages are lost. Nowhere's in the manuscript is a direct continuation to be found. Taking Schmidt's second book of Yao first, we are introduced to the following narrative. Yeshua bids the 12 disciples and also the women disciples
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to surround him and promises to reveal to them the great mysteries of the treasure of light which no one in the invisible God knows. That is to say, no one even of the powers of the 13th eon, the eon which surrounds or is beyond or
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within the 12 eons over which the invisible God is ruler. If these mysteries are consummated, neither the rulers of the 12 eons nor those of the invisible God can endure them nor comprehend them. For they are the great mysteries of the
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interior of the interiors of the treasure of light. When these are consummated, the receivers of the light treasure come and take the soul from the body and bear it through all the inferior spaces into the light treasure.
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Yay, the sins of that soul, whether conscious or unconscious, are blotted out, and the soul becomes pure light.
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And not only does the purified soul pass through all inferior spaces, but also within into the light realm, ever inward within all its spaces, orders, and powers to the space of the uncontainables in the innermost space of the light treasure.
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These mysteries are to be guarded with utmost secrecy and revealed to none who are unworthy, neither to father nor mother, to sister nor brother, nor to any relative, neither for meat nor drink, neither for woman nor gold nor
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silver, nor anything in this world. beyond all to no sorcerer, those who practice certain most foul rights, whose god is the son of the great ruler, Sabio Adamus, the enemy of the kingdom of heaven, the chief of the six
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non-repentant rulers. The mystery name of this power is given and its monstrous form described. Those alone are worthy of the mysteries of the light treasure, the emanation of the unapproachable God, who have abandoned the whole world and all
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that pertains there to its gods and powers, and have centered their whole faith in the light, giving ear to one another, and submitting themselves the one to the other, as do the children of the light.
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Now in as much as the disciples have left father and mother and brethren and all their possessions and have followed him and fulfilled his commandments, if you have left your father and mother and brethren and all your possessions, you have not fulfilled
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the commandments. The third commandment is honor thy father and thy mother. And there is no point, no part of abandoning them that is included in that commandment.
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Yeshua promises that he will reveal to them the mysteries as follows. So you don't get it for bread. You don't get it for gold. You don't get it for sex. But you get it if you leave your parents. The mystery of the 12 eons and
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their receivers and the mode of their invocation so that the disciples may pass through their spaces. The mystery of the invisible God, the 13th eon, and his receivers, them of the left, etc. Of them of the middle, etc. of them of the
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right. But before all he will give them the mysteries of the three baptisms, the baptism of water, the baptism of fire, and the baptism of the Holy Spirit.
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Moreover, he will give them the mystery of the with of withdrawing, the malice or naughtiness of the rulers, and thereafter the mystery of the spiritual chrism. Now, it is important to note I have a word. I have the ability
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to do things that most people can't right now. I am still learning. I am an adept, not a master, but I have healed myself already a couple of times. There is no necessity for a baptism of water, baptism of fire or a
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baptism of the Holy Spirit. There is the intimate there is the equivalence kind of of a spiritual experience that can be thought of as either the fire or the holy spirit but it's not necessarily what is being talked about in here right
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there is a giving up of self that is definitely part of the process there is a seeking of the light that is part of the process there is being overcome by the light even but there is no immersion
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in water necessary at all. There is no um religious ceremony necessary for you to be redeemed, for you to be able to enact any part of the nosis or any of the magical practices that we talk about so often.
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Um back to the text, but they must remember that when they in turn give these mysteries to others, they must command them not to swear falsely, nor even to swear at all. That is not talking about curse words. That is
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talking about making pledges. Neither to fornicate nor commit adultery. Neither to steal nor covet other men's goods.
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Neither to love silver nor gold, nor invoke the names of the 72 evil rulers, or of their angels for any purpose. Not to rob, nor to curse, nor cuminate falsely, nor to rail, but to let their yay be yay and their nigh nay. In a
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word, they must fulfill the good commandments. Yeah, just leave out the bad ones, right? The disciples remind, if you are unfamiliar about the bad ones, once again, see the Bible study. The disciples remind Yeshua that his first promise had been that they should be
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given the mysteries of the treasure of light, the greater, which are above these lower mysteries of which he has spoken.
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Seeing then that the disciples have not only abandoned all things in the world and kept all the commandments. So they were perfect but have now further ha but have further now followed him for 12 years. Yeshua assures them that he will further give
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them the mysteries of the light treasure to the mystery of the nine guardians of the three gates of the light treasure and the way of their invocation so that they may pass through their spaces. It is not necessary to call upon any name
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to do any part of the things that I talk about. Now there are other procedures people do ceremonial magic where they call upon angels. I do not do that. Uh there are others who call upon demons. I do not do that. There are no names
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through which any of that can be done. Right? God is beyond name. You can call him whatever you want. God is a good intimator. Yahweh is another one. Now, there are implications to Yahweh which definitely lead down a less light path.
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And if again, if you were unfamiliar with that, the Bible study, but most of my doubts about the Bible came from the Bible study. Uh and so, just to point out, there are no guardians that you have to call upon upon to open three
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gates of the light treasure. I have the light treasure. Back to the text. The mystery of the child of the child etc. of the three amens of the five trees of the seven voices. The well mystery of the 49
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powers the mystery of the great name of all names that that is of the great light which contains or is beyond the treasure of light. The master mysteries of the light treasure are those of the five trees and of the seven voices and
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of the great name. There is however yet another mystery, supreme mystery which bestows upon a man all the rest. The mystery of the forgiveness of sins. This mystery transmutes the soul into pure light so that it may be received into
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the light of lights. And the only thing that is necessary for that is to ask for forgiveness. There is no sacrifice other than your sins. Such souls have already inherited the kingdom of God while still on earth.
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They have their share in the light treasure and are immortal gods. And at death when they leave the body, all the eons disperse and flee to the west, to the left until their souls arrive at the gates of the light
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treasure. And the gates are open to them, and the wardens give them their seals and the great name. And again, none of this was necessary when I did it. So they pass within successively through the various orders where they
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receive the success of seals and master words within into the five trees and seven voices. Yay, still farther within to the orders of the parentless to the spaces of their inheritance, the order of the thrice spiritual until they reach
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the space of the Yao, the lord over the whole treasure, the middle treasure. Then ever within to the inner treasures, the spaces of the interior of the interiors, the within of the within to the silences to peace eternal in those
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everlasting spaces. All of these mysteries Yeshua promises to give to his disciples that they may be called children of the fullness plura perfected in all mysteries. The master then gathers his disciples, men and women, round him with the words, "Come all of you, and receive
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the three baptisms. Here I tell you, the mystery of the rulers, he bids them, go to Galilee and find a man or woman in whom the greater part of evil or the superfluity of naughtiness is dead." that is to say,
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who has ceased from intercourse or sexuality and received from such one two jars of wine and bring them to the place where he is, and also two vine branches. They do so, and the master sets forth a place of offering, placing
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one wine jar on the right and one on the left. He strew certain berries and spices around the vessels. He then makes certain the disciples clothe themselves in white linen robes robes puts a certain plant into their mouth and the
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number of seven voices and another plant in their hands and arranges them in order around the sacrifice. Jesus then spreads a linen cloth and places it on a cup and bread or loaves according to the number of the disciples.
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He surrounds this with olive branches and also puts wreaths of olive branches on the heads of his disciples. Then he next seals their forehead with a certain seal, the diagram of which authentic name and interpretation of it also in
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secret cipher are given. The master then turns with his disciples to the four corners of the world and the disciples are commanded to set their feet together, an attitude of prayer.
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He then offers a prayer which is prefixed with an invocation in the mystery language interspersed with tribal amens and continues as follows.
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Hear me my father, father of all fatherhood, boundless light who art in the treasure of light. May the supporters or ministers come, come who serve the seven virgins of light who preside over the baptism of life. The mystery names of the
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supporters are here given. May they come and baptize my disciples with the water of life and of the seven virgins of light and wash away their sins and purify their iniquities. That is definitely in contention with the New
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Testament. And number them among the heirs of the kingdom of light. If now thou hast heard me, and hast had pity on my disciples, and if they had been numbered among the heirs of the kingdom of light, and if thou hast forgiven
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their sins, and blotted out their iniquities, then may a wonder be done, and Zoro Cthora, come and bring the water of the baptism of life into one of these wine jars. Now, yesterday this name struck me, and so I pulled it out
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and looked at it. This is Aerustra, right? According to most interpretations, this is Aerostustra.
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And that is definitely interesting. Back to the text, the wonder takes place and the wine in the right hand jar becomes wonder water and Yeshua baptizes them and gives them of the sacrifice and seals them with the seal of the supporters to their great
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joy. So it wouldn't make sense instead of wine to bring water. It had to be changed into water because you had to put the miracle in there, right?
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Back to the text. This is the baptism of water. We are next given a description of the baptism of fire. In this right, the vine branches are used. They are strewn with various materials of incense. The eukarist is prepared as
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before, and the rest of the details are almost identical. The number of the seven voices is again used, but the sole seal is different. The prayer is longer than the preceding one, but all to the same purpose. The suppernal baptizers
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are no longer the ministers of the seven virgins, but the virgin of life herself, the judge, she it is who gives the water of the baptism of fire. A wonder is asked for in the fire of this fragrant incense, and it is
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brought about by the agency of Zoro Cathora, a name now interpreted as Melzdc. I did not find evidence for that. I did find evidence for Zora to be Zoroastaster but but not for mec that I didn't find any evidence for that being
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a thing. It may be I may just not have found it but I did look and I did not find that well Melchazdc being of specific importance to me. Back to the text. What is this? Okay. What the
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nature of the wonder was is not stated. Yeshua baptizes the disciples, gives them of the eucharistic sacrifice, and seals their foreheads with the seal of the Virgin of Light. Next follows the baptism of the Holy Spirit. In this right, both the
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wine jars and the vine branches are used. The details are otherwise very similar. The number of the seven voices being again employed. The suppernal givers of the baptism are not mentioned.
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But as the final sealing after the right is with the seal of the seven virgins of light, we may suppose that they are the givers of the baptism. A wonder again takes place but is not further specified. After
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this we have the mystery of withdrawing the evil of the rulers. There is here no mention of the Eucharist, but in other respects the ceremonial is very similar and consists of an elaborate incense offering. The number is that of the
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first amen and the seal is very elaborate. The prayer as Sabbath with Adamus and all his chiefs may come and take away their the rulers evil or naughtiness from the disciples. At the end of it, the disciples are sealed with
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the seal of the second amen and the rulers no longer have any power over them. They have now become immortal and can follow Yeshua into all spaces whether they would go. Yeshua having now given the disciples the mysteries of the baptisms,
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the mode of invoking the powers, their numbers, seals, and authentic names, promises to give them the apologies, defenses, or formula, whereby they will now be able to enter into the interior of the spaces or realms of these powers
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and pass through them. So far as they have been taught, they will be enabled when out of the body to pass through the realms apparently of the six eons which have not repented. Those of the Sabbath Adamus, th these with with all their
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rulers and inddwellers will disperse before them. But on reaching the six great eons, those apparently of Eli Abraos who repented and believed in the light, they will be detained until they receive the mystery of the forgiveness of sins.
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The mystery of the forgiveness of sins is said to have its being in the interior of the interior of the treasures of light. It is the perfect salvation of the soul. He who receives it is more excellent than all the gods
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and powers of the 12 eons of the invisible god, the ruler of the 13th eon. This mystery is the great mystery of the unapproachable god. It is the perfection of all mysteries, making the so soul all perfect.
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It is this mystery which will enable the disciples to pass into the eons of the invisible God. That is the spaces that no physical eye can see beyond the elements of fire, water, and air or either the baptismal mysteries of which
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have already been given. But with the aid of the right of the mystery of the forgiveness of sins, all the eons will draw to the west, to the left, as veils before their eyes, up to the 12th, which will then be so purified
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by the light of the light treasure that all the ways by which the disciples will have ascended will be purified. And moreover, the exterior of the light treasure, the exterior being the space of the 13th eon, will be revealed. And
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they will see heaven from below. It will be at this point that Yeshua will give them the apology, seals, and numbers of the mystery to go with their interpretations. And when they have received these and go out of the body,
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they will become pure light and soar upwards into the light treasure. And then the guardians of the gate of the treasure will open to them, and they will pass upwards and ever inwards through the following spaces: the powers
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therein, rejoicing, and giving them their mystery seals and names of power. The order of the three amen of the child of the child of the twin saviors of the great savoth of the great Io the good and the seven amens of the five trees of
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the seven voices the orders of the uncontainables of the impassables the orders of those who are before and beyond in time and space the uncontainables and impassables. The orders of the unstainables and of those who are before and beyond them. The
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orders of the immovables and of those who are before and beyond them. The orders of the parentless and of those that are before them. The orders of the five impressions, of the three spaces, of the five supporters, of the thrice
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spiritual, of the triple power, of the first precept or statute, of the inheritance, of the silences, and of peace, of the veils, which are drawn before the great king of the light treasure, unto the great man himself, the king of the whole light realm, whose
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name is Yao. These spaces and orderings are also mentioned in the pista Sophia Triotus, but I have admitted them in the summary in order not to confuse the reader. The subject is exceedingly difficult and so far no one has
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succeeded in reconstructing in detail the elaborate scheme of the nosis presupposed by the compiler or compiler compilers of the treatises owing in great measure to the fragmentaryary state of the Croex Bruce.
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on the one hand and to the insufficient data of the eskeq codeex on the other and I would add with all the humbleness possible because it is not contained within there the actual truth of what should be right all
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of these things can be explained but none of these things are actually necessary right none of these twin saviors three amens five amens seven voices none of that is necessary Still upwards and inwards are they to sword to to the space of the great light
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which surrounds or transcends the outer treasure of light itself. Yao is there too. He is the great light. This is the second or inner light treasure. The guardians will open the gates and they will pass into the orders of the triple
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powers of the second light treasure. Then inwards to the 12th order of the 12th great power of the emanation of the true god. There are 12 great powers within the 12 chiefs of each of their orders of which the authentic names are
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given. These 12 will stand apart in the space and invoke the true God with this name prayer saying us oh father of all fatherhood.
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here follows a sentence in the mystery language containing four of the vowels each seven times repeated with the interpretation that is to say father of all fatherhood for the all hath come out of the alpha and will return to the
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omega when the consummation of all consummations will take place. We will now invoke thy imperishable names, that thou mayest send forth thy great light power, and that it follow these 12 uncontainables, that is to say, the 12 disciples, for
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they have verily received the mystery of the forgiveness of sins, and therefore are they not to be held back from approaching thy light treasure. Thereon the true God will send forth his light power. It will shine forth from behind the disciples and
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cause all the treasures of the second light realm to withdraw and they will reach the space of the true God. Then will the true God in turn invoke the unapproachable God, that is to say, the one and only one,
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and he will send forth a light power out of himself into the space of the true God. And the disciples shall be perfected in all fullness and be made into an order in that treasure. They shall sing hymns of praise to the
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unapproachable God. For while still in the body, they have received the mystery of the forgiveness of sins and attained to the space of the true God. The disciples here upon ask to be given this great mystery. The master
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promises that he will give it. But before receiving it, they must be told the mystery of the 12 suppernal eons.
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Their seals, names, and apologies. These are given seal diagrams, names, numbers, and apologies. The last being in the form, make way, mystery names, ye rulers of the first, second, etc. Eon, for I invoke other mystery names, these being
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superior names of the light treasure. And once again, you do not have to call upon any name. None of that is necessary. The sixth, seventh eon is called the little midst, for it belongs to the six eons, which have believed on
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the light. The rulers of these eons have a little good in them. And the 12th eon is the invisible god and barbalo and the inenerable god. The invisible god is in a space alone in the 12th eon with veils
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drawn before him. And in that eon are many other gods called the great rulers of the eons. Those servants of the invisible god barbelloo and the inenerable god.
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In the 13th eon is the great invisible god, the great virginal spirit barbelloo and the four and 20 emanations of the invisible god. The mystery names of these four and 20 are given and also the invocation of the higher names of the
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light treasure in which are constrained contained a series of triple omegas four times repeated and a series of triple etas four times repeated. The names of these emanations are said to be their names from the beginning. Yet higher in
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the 14th eon is a second great invisible god and another great god called the great just one. He is a power of the three light rulers which are within all the eons but without the treasure of light. Here also
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are a number of iminations. The powers of this ion will try to detain the disciples in order that they may perform the mysteries of Yeshua in those spaces. So these powers themselves receive further powers from the powers of the tra light treasure. The
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disciples, however, are given the proper seals, numbers, and apologies, so that the powers shall withdraw.
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Now the three great rulers that are within all these invisible in example the emanations of the 13th and 14th eons but without the treasure of light are called the triple powered gods and are above all others. They themselves have received
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the mysteries of the treasure of light. And when the first power came forth from the light kingdom, they first of all remained in it, the power, and when they emerged from it, the kingdom of light was preached to them, I gave them, says
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the master, the mysteries which I have given unto you. But I have not given them the mystery of the forgiveness of sins. Therefore now I say unto you that I when I shall separate all the eons will give to these three rulers of the
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light who are in the last highest of all the eons the mystery of the forgiveness of sins because they have believed in the mystery of the light realm. No one can pass beyond them till he had received the mystery of the
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forgiveness of sins. but continues the master, "They are not to fear on this account, for there is no place of punishment in these spaces, for their inddwellers receive the mysteries of baptism." The seals, names, and apologies of these powers are then
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given. And here, unfortunately, the text breaks suddenly off, and we come to the end of Schmidt's second book of Yao.
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Taking now Schmidt's first book, we next come to a description of the middle light world and its ruler, the true God, the demiieros, above whom are the treasures of the plurma of the father.
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Yeshua is still the narrator, the subject of one of the is one of immense complexity with infinite iminations, treasures in example, storehouses of riches and fullness, spaces, orders and hierarchies with diagrams and symbols and host of to me absolutely
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unintelligible authentic names which are said to be in the language of my father. The authentic name of the suppernal demiieros is translated as the true god or god of truth and is given in Greek transliteration as yao which smid
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translates into German as you. Um it is important to note here I have stated several times before and I will continue to state that there is almost perfect certainty that if there are names by which power can be given right names
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which control these powers it is almost certain that they are not recorded anywhere correctly.
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It is almost certain that they are not recorded anywhere correctly. Any ceremonial magic, any glyphs, any sigils, anything of that nature which is recorded is almost certainly incorrect.
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You should be exceedingly careful when attempting to do anything with any book that gives you these names. There's s sigils and the ability to call upon forces. That's the best warning I can give you.
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I would suggest that Yao is a transliteration of the four-lettered mystery name of the creator. According to Seemetic and Calaldian tradition, the tetragrammaton of the Cababala, Theodora tells us that the Samaritans pronounced this name I and the Jews Io. It's
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Yahweh. That's that's how it's spelled. Since the 16th century by adding the vowels of Adonite to the unpronouncable YHVH, it has been pronounced Yhovah. It is important to note that these four letters right here are vowels in Hebrew
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and therefore are un unpronouncable. Right? Those are breath sounds between the spaces of the consonants. That is what vowels are in the Hebrew language.
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They are generally not written down. These being written down are special because it is unint unutterable. You cannot accurately say the name Yahweh.
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The closest we can get is Ei. That is how these are pronounced in the original language. Not Yhovah but Yahweh. It is now generally written that Yahweh.
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But there is no certainty in the matter beyond the fact that Yhovah is absolutely wrong. Yao or Yao are probably attempts at Greek transliteration of the same Seemetic name which contain letters totally unrepresentable in Greek. Yahoo or Yahwa per chance the name hidden in
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Akas. Yak still further corrupted into Bakas by the Greeks. Ayakas was the mystery name of the creative power in that great mystery tradition. Bakus was the name in the popular cult. But to continue with our summary, Yeshua the living one has
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apparently taken his disciples with him through the inner spaces of the unseen world and brought them to the plane of this true God from which he gives the mystic instruction of the creative dispensation of the universe in the
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realm of light. He first shows them Yaha in his own nature as a simple emanation from the ineffable treasures of the father before he has in his turn sent forth emanations by the command of the father. A strange combination of letters
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and signs is said to be the name of this god according to the treasures which are outside this region. That is to say either the plains below or the subplanes of that plane. Next follow the diagram. a square
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surrounding a circle within which is another square containing three lines. This diagram is said to be the type of the treasures over which Yao will rule and is also the type of Yao himself before he emanated. But out of Yao are to come a
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host of einations through the command of the father who are in their turn to become fathers of treasures. Each of these fathers is also to be called Yao.
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This ordering is affected by ye Yeshua as the logos. But the true God is the father of all these fathers or fatherhoods. For he is a direct emanation from the father and through him and from him all subsequent
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emanation will proceed. Further from each of the subordinate ya through the command of the father will proceed other hosts to fill the treasures and they shall be called orders or hierarchies of the treasures of light. myriads of myriads
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will arise out of them. We are therefore in the light kingdom. We are next given a diagram which is said to be the type of true God before he emanated. That is to say when the subsequent emanations lay potential
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within him. The diagram is like an egg with a smaller egg or nucleus within it containing three lines or strokes.
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The upper circumference or shells of both the egg and the nucleus are lacking as though to represent the creative light beam from the father streaming into them. It is very probable therefore that in these diagrams squares may represent treasures or the substance
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side while circles may represent gods or the energy side. But these can interchange for the substance of one plane or phase becomes the energy of the plane below. The three strokes seem to represent the potential triad or trinity
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latent in all manifestation. And this triad acting within the tetrad of the squares produces the infinite ordering into twelves or docads.
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We should also recollect that in all probability we have only a very faulty reproduction of these diagrams for we have to take into account the translating and copying and recopying by ignorant scribes. The three lines are said to be
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the three voices which Ya will send forth when he is ordered to praise the father that is to say to emanate for this is how the creative song of praise is sung.
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Next we have a diagram of the first moment of this imination. It is curious to notice that the symbols used closely resemble a spermiz and within a square is a small circle with its diameter produced so that it very well represents
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the head and tail of a spermazone. There is nothing square about a sperm. The o of them consists of three concentric circles. the innermost of which has a diameter and is of the same size as the head of a
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spermatzone which has also a similar diameter. There are thus two lines two of the lines or strokes or voices till still latent and only one is so far manifest. Following this comes a diagram, the upper half of which
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apparently repeats the preceding diagram and the lower half consists of six concentric circles with a point in the center. The latter is called the seal upon the face or forehead of Yao and it is said to be the type of the treasures.
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This emanation from the true God is caused by the streaming into the true God of a light power from the ineffable treasures above in response to an invocation of Yeshua and as the logos calling upon the name of his father. The
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light power is called the little idea presumably to signify that though it has power to energize all creation it is but little compared to the real greatness or ideas in the divine mind.
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What follows is beyond my power of summarizing. We have diagrams of a series of 28 yos. Before the text again suddenly breaks off. What was the full number in the original is now impossible to say. Schmidt supposes 30. The
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diagrams appear to have been very carelessly copied, but presents certain general characteristics. The upper part generally consists of six squares, one within the other. Within the smallest square is the word yao and the special mystery name of the
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yao or treasure for which the diagram stands. These names are generally placed over a small oblong figure or two lines which are said to stand for the root of the spaces or regions in which the particular yao is
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placed above and below. Cutting through the top and bottom of the six squares are two parallel lines which are said to denote the paths whereby one must travel if he would enter into the space of the father of the treasure. These paths
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where they cross the sides of the square are marked by Greek letters alphas which are said to stand for the curtains or veils which are drawn before the father.
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Above each diagram of squares, we find again the three lines or strokes which are now said to be the three gates or doors of each treasure. Each treasure has 12 orders. The authentic names of the heads of each are of which are
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appended together with the authentic names of the three guardians or watchers of the gates. The lower half of each diagram consists of the seal upon the forehead of the Yao. These seals are mostly circles with varying contents, but it is
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exceedingly difficult to trace any connection between them. Between the second and third Yao diagram is another figure differing entirely from the rest of the series. As to its meaning, I have no notion. It is followed by these words of
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Yeshua. From these orders, I will take 12 and range them for myself that they may serve me. This probably refers to the prototypes of the souls of the disciples which Yeshua chooses for himself before their incarnation as we
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learned from epist Sophia. With the 28th diagram, the text breaks off suddenly and the next subject we meet with according to Schmidt's ordering of the leaves is a hymn which Yeshua sings to the first mystery.
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After printing this fragment into this place, Schmidt came to the conclusion that these pages must be separated and treated as fragments of another work on the grounds that they could not be brought into organic unity with the rest.
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We are now in the lower space or third plane of the 13 eons. Each of which has its father or creator. It's Yao with rulers and subordinate powers called de hands and liturgy signifying servants, ministers or workmen. There are 13
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praisegivings, one for each eon, but the text of the first four is missing. The general tenor of each petition is as follows.
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Give ear unto me while I sing thy praises, oh thou first mystery, who did shine forth in his mystery, an example, the mystery of that particular eon. It was thy light which caused ya to order this eon and established therein its
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rulers, ministers, and workers. Then follows the imperishable name of the eon. Save all of my members limbs which since the foundation of the world have been scattered abroad in all the rulers, ministers and workmen of this and gather
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them all together and receive them into the light. The final petition is concluded by a three-fold amen. The peculiarity of the praisegiving with regard to the 13th eon consists in the fact that it is treated apparently as a
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separate planer space. By command of the first mystery of the Yao of this space brought into existence the space of the four and 20 invisible emanations with all their rulers, gods, lords, archangels and angels, their ministers and workmen. Further to this space of
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the 13th eon are assigned the three cults. Moreover, by the command of the first mystery of the six rulers under who have believed in the light kingdom are set just below this 13th eon in a space of pure air. the six
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unrepentant rulers being apparently assigned to the lower impure atmosphere. With regard to the scattering of the limbs, we may remind the reader of Opivianis's quotation from the Gospel of Philip. I have recognized myself and gathered myself together from
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all sides. I have swn no children to the ruler, the Lord of this world, but have torn up his roots. I have gathered together my limbs that was scattered abroad, and I know thee who ought. We are now introduced to a new
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subject. Yeshua has taken his order, the 12 disciples, through the treasures of the middle light world and giving them the seals, numbers, and authentic names whereby those treasures can be entered and passed through. There are 60 of these treasures, but our narrative
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begins only in the 56th, for all the intervening pages are lost. And from what we are here told, I am inclined to think that there were also 60 diagrams of the Yowls and not 30 only as Schmidt supposes. Fundamentally, there were
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presumably 12 main treasures, but each apparently was regarded from five different standpoints, each viewpoint being called an order or ordering. There was thus a 12-fold ordering, a five-fold ordering as well, all eminent in the God who dwells in the middle of the
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universe. That is to say, in Yao, the god of the middle light world. Of the five, two are called exterior, two the interior, and one the middle order. Each treasure is said to be surrounded by six regions or spaces
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represented by the squares of the diagrams. By a use of the seals, a series of various curious diagrams, numbers and names, the guardians orders and veils are said to disperse in the innermost space of the father of the treasure is
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reached. And so the secret of his authentic name is revealed. Moreover, within each treasure is a door or gate, and without three gates, each of the outer gates has three guardians, but the inner gate has but one, presumably the
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father of the treasure himself. On the conclusion of this exposition, the disciples ask how all these spaces and their fatherhoods have come into being. Yeshua replies that it is because of the little idea which the father has left behind and not withdrawn
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into himself. All else of the father he has withdrawn into himself. It was in this little idea that I streamed forth having my being in the father. I burst forth and freed myself there from I shine forth and it emanated me. The
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first emanation there from its perfect likeness and image. When it did emanated me, I stood before it. This was the first voice. Again, it shone forth and emanated, sending forth the second voice, all these spaces which came forth
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one after another. The third voice stream forth and emanated the rulers of all these spaces. It is he, Yeshua, the first voice, the first emanation, who has gathered together his own order, the 12, and taken them through all the
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spaces, that they may serve him. He has given them the powers whereby they may pass through all of these spaces within, to the innermost space of the ruler of them all, the true God.
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The disciples then remind Yeshua that he had promised to give them one master name whereby every space could be traversed without the wearisome repetition of each of the separate names. The name that was the key to unlock every gate in every treasure. In
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this is this they asked the great name of the father the Christ the first mention of this title replied nay but the name of the great power that is in all the spaces. He then gives them this authentic name apparently a sentence in
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cipher interspersed with the triple repetition of the seven vowels. It is to be said in the space of the true God in the space of the interiors which belongs to the space of the exteriors. The name must be invoked
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turning to the four corners of the treasure and then followed by the request that all the paths of the fatherhood be left free to the disciple.
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For I have invoked the great name of the god of all the spaces. Then will all the veils be withdrawn and all the rulers disperse.
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They will withdraw into their own form. Lo now continued the master I have told you the master name guard it and do not repeat it continually so that all the spaces may not be disqued because of the glory
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therein. Here upon Yeshua commands his disciples to follow him and goes yet farther within into the seventh treasure. This cannot apparently be the seventh treasure of the 60 but must be of some other ordering. Here he commands them to surround him and answer him with
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a three-fold amen for every praisegiving as he sings a hymn of praise to the father because of the eination of the treasures. The father is addressed first by the ineffable name symbols of which are given then as God my father and then
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as the unapproachable one. The form of each praisegiving begins with the words, I praise thee, thou unapproachable God, for thou that thou did shine forth in thyself, and ends with a question, for what now is thy will, but that all this
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should be, oh unapproachable God. The subject of the hymn is that God has withdrawn himself into himself, into his truth, save only one little idea, the space of which he has left as the shining light world, shining within the
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father. It is the radiance of the father within himself according to his will. This light is Yeshua, the one emanation of the father through his will. Yeshua is the perfect likeness and whole image of God. No, the second imination brings
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into being the spaces which surround the father. The third emanation is the bringing into being the powers and rulers of the light spaces which are called treasures.
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Moreover, all these powers are energized by a great power emanated by the father so that they are called the true gods that is gods in truth presumably as distinguished from the gods of the vulgar pantheons. It is this power that
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energizes not only the various fathers of the treasures but also in the subordinate powers. Thus also are emanated the guardians or watchers and the 60 fatherhoods. One for each treasure.
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These 60 are called the orders of the five trees. It is also this power which is brought into existence the seals and the great name. This same power is further called the first mystery and the light image surrounding the father.
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These light spaces are called the spaces of the great lagua according to the mystery in whom is the glory of the father. This leads us to suppose that the great logos of the title of the triotus is the same as the first mystery
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the great power and therefore identical with Yeshua. The great logo are also called ya. The hymn then continues, "I praise thee, oh unapproachable God, for that thou did shine forth in thyself. Thou hast emanated thy one and only mystery. Thou
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who art an unapproachable God, even for these loa, thou art unapproachable among them in this great logos, according to the mystery of Yao, the father of all Yao, which is thyself. Yet what else is thy one and only will but that we should
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draw nigh thee in them, oh God, that none can approach to whom nevertheless we have drawn near in this great logos according to the mystery of Yao. I am inclined to think that logos is here used in two meanings. It generally means
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reason or word. Here it also seems to mean sermon, discourse or teaching. The hymn ends with praises in which the father is again said to have withdrawn or inb breathed himself entirely into his universal likeness and idea with the
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single exception of the little idea leaving it as a means by whereby his boundless riches universal glory and mighty mysteries might be manifested.
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The great or universal idea and the little idea are thus seen to correspond in the ideal spiritual world to the ideas of the macrocosm and microcosm.
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And so ends this remarkable hymn with a triple amen. Two remaining fragments are put by Schmidt in an appendix. The first fragment is part of a hymn of praise.
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Each praisegiving of which begins with the words, "Give here unto me while I sing thy praises thou mystery before all uncontainables and impassables who ditch shine forth in thy mystery in order that the mystery that is from the beginning
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should be completed." The contents of the hymn are as follows. The imperishable names being added after each technical term.
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The mystery sh the mystery shining forth became water of the ocean. The earth in the midst of the ocean became purified.
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The whole vast matter of the ocean became purified. That is to say, the sea and all species existing therein.
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Through its shining forth, it sealed the sea and all that are therein. For the powers that is in them was in disorder, chaos against the existing order cosmos.
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The hymn here breaks off suddenly and we have a description of the passing of the soul through the regions of the demonian powers and of the imperishable names of the mystery of the fear whereby the soul can escape from their clutches. These
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are the spaces of the orders of the various great ministers of the great powerful ruler in the way of the midst.
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And the names of these ministers recoverable from the scrap are the same as the rulers of the way of the midst as given in the extracts from the book of the savior. This great powerful ruler is further described as he who is filled
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with wrath. He is the successor of the ruler of the outer darkness of that space which changes all forms. He is spread out on the way of the midst so that he may carry off the souls like a
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robber. The leaves on which these fragments are found differ from the rest of the manuscript and that they are surrounded by single lined borders. And that is going to bring us to the end of summary of the fragments of the book of
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the great logos. Hopefully I brought a little bit of enlightenment and not too much confusion to a somewhat difficult topic. I understand I have some unconventional beliefs and I have a tendency to step on toes when I relay
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those. It is not intentional but it is not something I apologize for. The little bit of clarification that I gave, we have expounded upon extensively as we have gone through but it is necessary to point it out as we go
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through again so that new people who are just now seeing this video for the first time can get somewhat of an understanding of the things which I am talking about. I didn't expand too much since this was going to be about an hour
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already and we have covered it quite extensively both in this particular fragments of a faith forgotten playlist and in the infinite integrations playlist and in the esoterica playlist and in my book. So all of those places are good resources to
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find explanations for the things that we talked about in here in greater detail. If you like what I'm doing over here, let me know down below. Give me a like, a share, a sub, throw me a comment. If
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you agree or disagree with anything that was stated, put it in the box down below. And if it remains respectful, it gets to remain up. If there is another work you would like to see me read or discuss, drop that in the box as well.
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And if you really like what I'm doing over here, hit me with that super thanks. Consider joining for a membership or picking up a copy of my book. To the crew, thanks for hanging out. I appreciate every single minute
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that you are here with me, and I am praying for you every single day. Until next time, I love you. God loves you.
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You are perfect, whole, and complete just the way that you are. And this has been Pit State. Peace.
Topics:GnosisGRS MeadFragments of a Faith ForgottenLogosspiritualitymysticismNosisancient textsreligious critiquePit's Take
