← Home
Gnostic John the Baptizer — Portents at John's Birth · 4 of 32 · tr. G.R.S. Mead

Section 4

Yahyā proclaims in the nights, Yōhānā on the Night's evenings. 4 YAHYĀ proclaims in the nights and says: "Through my Father's discourses I give light and through the praise of the Man, my creator, I have freed my soul from the world and from the works that are hateful and wrong. The Seven 5 put question to me, the Dead who have not seen Life, and they say: "In whose strength dost thou stand there, and with p. 41 whose praise dost thou make proclamation?" Thereon I gave to them answer: "I stand in the strength of my Father and with the praise of the Man, my creator. I have built no house in Judća, have set up no throne in Jerusalem. I have not loved the wreath of the roses, not commerce with lovely women. I have not loved the defective, 1 not loved the cup of the drunkards. I have loved no food of the body, and envy has found no place in me. I have not forgotten my night-prayer, not forgotten wondrous Jordan. I have not forgotten my baptizing, not [forgotten] my pure sign. I have not forgotten Sun-day, 2 and the Day's evening has not condemned me. I have not forgotten Shilmai and Nibdai, 3 who dwell in the House of the Mighty. 4 They clear me and let me ascend; they know no fault, no defect is in me." When Yahyā said this, Life rejoiced over him greatly. The Seven sent him their greeting and the Twelve 5 made obeisance before him. They said to him: "Of all these words which thou hast spoken, thou hast not said a single one falsely. Delightful and fair is thy voice, and none is an equal to thee. Fair is thy discourse in thy mouth and precious thy speech, which has been bestowed upon thee. The vesture which First Life did give unto Adam, the Man, 6 the vesture which First Life did give unto Rām, 7 p. 42 the Man, the vesture which First Life did give unto Shurbai, 1 the Man, the vesture which First Life did give unto Shum bar Nū, 2 —has He given now unto thee. He hath given it thee, O Yahyā, that thou mayest ascend, and with thee may those ascend * * * * * * The house of defect 3 will be left behind in the desert. 4 Everyone who shall be found sinless, will ascend to thee to the Light's region; he who is not found sinless, will be called to account in the guard-houses." 5 And Life is victorious. JOHN'S LIGHT-SHIP (§ 20). Yahyā proclaims in the nights, Yōhānā on the Night's evenings. YAHYĀ proclaims in the nights and says: "In the name of Him who is wondrous and all-surpassing! The Sun sat in his Court (? Corona), and the Moon sat in the Dragon. The Four p. 43 Winds of the House get them gone on their wings and blow not." 1
§ Ask Guru about this passage →
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Divine beings are described with human attributes such as standing, building houses, setting up thrones, and loving or hating specific things.

All passages →
Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

Yahyā declares he has loved no food of the body and that the house of defect will be left behind in the desert.

All passages →
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

A clear distinction is drawn between the Light's region and the house of defect or desert.

All passages →
Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The passage repeatedly emphasizes Yahyā giving light through his Father's discourses and ascending to the Light's region.

All passages →
Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

Salvation is linked to knowing and remembering specific truths (night-prayer, Jordan, baptism) rather than external faith or ritual alone.

All passages →
Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

Yahyā lists specific actions he has not done (no house in Judæa, no commerce with lovely women) as evidence of his righteousness.

All passages →
Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The divine is portrayed as active and dynamic, giving light and building houses in Jerusalem.

All passages →
Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Yahyā explicitly states he has not forgotten his night-prayer and the praise of the Man. [quarantine-w3: prayer x mandaean — see rellm data/quarantine/dossiers.jsonl]

All passages →
Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The passage explicitly describes Yahyā ascending to the Light's region and those who are sinless ascending with him.

All passages →
Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

Yahyā declares he has not forgotten his baptism and pure sign, which are essential for ascending to the Light's region.

All passages →
Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The text repeatedly describes Yahyā ascending to the Light's region and those who are sinless ascending with him.

All passages →
Related passages · 4 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1d
And we press upwards to those beams which in the Holy Scripture shine upon us; wherefrom we gain the light which leads us unto 55 the Divine praises 64 64 πρὸς τοὺς θεαρχικοὺς ὕμνους. Either (1) “leads us to declare the Divine praises”; or…”
Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Hiramic Legend-e
(See The Indian Religions , by Hargrave Jennings.) "It is mentioned as a tradition in some of the accounts of the burning," writes Jennings, "that Molay, ere he expired, summoned Clement, the Pope who had pronounced the bull of abolition ag…”
Shared concept: Good Thought Word Deed — The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living. (derived)
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter I-a
Wheat is the Divine Gloom. T rinty, which exceedeth all Being, Deity, and Goodness! 514 514 Lit. “Super-Essential, Supra-Divine, Super-Excellent.” Thou that instructeth Christians in Thy heavenly wisdom! Guide us to that topmost height…”
Shared concept: Prayer — Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 67
Section 6 6. For, as the ancient teaching was, moral-discipline and courage and every virtue, not even excepting Wisdom itself, all is purification. Hence the Mysteries with good reason adumbrate the immersion of the unpurified in filth, ev…”
Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)