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229. Paolo di Tarso, il Demiurgo e il Dio prima di Dio — Transcript · YTtoTranscript

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229. Paolo di Tarso, il Demiurgo e il Dio prima di Dio

Fuoco Sacro · 2,324 words · 12 min read · EN

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Below is the complete, readable transcript of 229. Paolo di Tarso, il Demiurgo e il Dio prima di Dio by Fuoco Sacro on YouTube. Read the full text, copy any part you need, or generate a transcript for any video with our free tool.

Saint Paul the demiurge and the god before God this triptych so a little that could leave a little astonished this strange company we find instead inside in the opening of the hypostasis of the archons of one of the three texts that in my opinion contains in a sublime way what is the conceptual philosophical exposition of the

Gnostic barbels that is of this large community of this large group of schools pertaining to Gnosticism in the strict sense to historical Gnosticism in the strict sense and which gathered for example in Nasseni I Carpani the ofiti i citi and which had a very hard very clear vision of the why of the wherefore of

this world of the relationships that had to be Placed and so that the soul of man The particle or rather the spiritual particle the fragment eono the pneuma collected in this carnal envelope could reach what is the viaticum of transcendent memory that within the Gnostic barbello great emphasis is given to the femmo so much so that the cause of the

pneumatic fall is attributable to the one peripheral called Sophia and this aeon is the feminine counterpart of the cizia that is that practically in the Gnostic philosophy in reality the completeness the completeness of an aeon is given instead by a feminine part in general that represents dynamism and a masculine part that instead represents the substantiality of the lion.

Eh his capacity for understanding well within this couple we have the Sophia we have said it so many times that where to err I will repeat it a thousand thousand times it should not be understood in a moral sense but it should be understood in the sense of going beyond going outside what was the right

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path that is within Gnosticism the process of self-knowledge Ale of the being with everything that happens at the same time will be a feminine aeon in general Zoe life that determines the pneumatic ascent but all this begins from here barbelo Gnostic with the barbelo which is the first great aeon that is the real AR emergence of

the being that is formed in this process of

self-exposition of the knowledge of the spirit we find it in the hypothesis of the Count let's see how it begins in the spirit of the father of truth of the father of truth so what does it tell you that there is already right from the start that there is a father of truth and

that he is the being that manifests himself through the spirit and a father who is not of the truth because if the father were unique there would have been no need to say father of truth the great Apostle and here below we are referring to Paolo Di Tasso he said that is, note not the apostle the great Apostle

Ok this also allows us to understand that in this vision There were also Apostles who were not great that is, there is a ladder he said our fight is not against creatures made of flesh and blood but against the princes and the powers against the rulers of this world of darkness against the spirits of evil that

dwell in the celestial regions Well here we have the entire Gnostic exposition collected within a statement Alexandrian Gnostic exposition Gnostic in the strict sense which is connected and we will see it in my next book dedicated to Gnosticism precisely to the furrow of tradition that sees a superior plane close to the being an

ireo close to the being which in Plato for example is the hyperuranion this world of ideas of the presence Acc hinge of a demiurge this we also find in the oracles hot or Chaldean which you want to call it is a trainer and then underneath instead of there is the world of the sensible of the ultra

sensible governed here below by a whole series of natural and physical laws and above ordered above governed by those who in the classical tradition are the cosmic gods and in Gnosticism the archons Look that there are no great differences between the so-called system let's call it Platonic which then had of the mutations in the various

Middle Platonic schools late Platonic in Neoplatonism and whatever else It is that which is the philosophical exposition of Gnosticism if only for the fact that the great Fathers of the gnosis of Gnosticism Valentine Basilides Carpoca were all philosophers who obviously formed late within these enunciations which were brought to Egypt through the expansion of

Alexander the Great In fact theirs is a Hellenistic culture Let us remember that until in the first decades of the era of what is the new Christian era. That is, between the Zer and the first 102 30 years, Egypt was still governed, albeit superficially, by those who were the descendants of the Alexandrian Generals who had been placed there to

govern as governors of this region which then passed, we know well, under the Roman Empire and which was considered fundamentally an exceptional place to go and make a career. So, as mentioned, reference is made to Saint Paul himself and is found in his letter to the Ephesians 6.12 where it is exposed where here

we also find it in the New Testament where this vision that Saint Paul has is exposed and he says: Look, yes, it is not against the things of this world that the spiritual man, the Christian, must act but against those who are invisible but who nevertheless pull the strings of the things of this world

against the principalities and the powers that are the rulers of this world of darkness. Saint Paul tells you: This is a world of darkness and if you notice, there is also a difference compared to the vulgate that is commonly accepted today. What is it? he means by darkness he does not mean exactly the night the

darkness the absence of light but a fragment He mixes between the light and the darkness between the light and the lack of light and what does this entail? It means that all forms are somehow altered that it is not possible to understand exactly where we are what we have around us and everything else in historical Gnosticism

principalities and powers is one of the names one of the adjectives with which the archons are generally indicated the seven archons the sons of the demiurge who in historical Gnosticism unlike the Platonic one has non- positive connotations continues the writer of the hypostasis of the archons that we find in Gnosis in the archontic world saying I

send you this writing So that you may be informed about the truths of these powers that is the archons their great sovereign the demiurge made blind because of his strength his ignorance and his arrogance said I am the only God and there is no other God besides me then what is said what

are immediately the adjectives with which it is said indicated the great sovereign the demiurge So the only positive is strength but strength is a fact eh I for example am Met and 86 for about ninety chg I keep physically active I can define myself for my age and for the physical activity that I

do strong but the strength that is objective measurable employable spendable can be directed towards good or evil it can be directed towards the healthy support of the organism to help others for deep in activity but however it can also be translated into violent actions so for this not to be translated into violent action there must be a

capacity for discernment this capacity for discernment the demiurge lacks this full capacity because he is assigned three qualities or s qualities if we want negative ones he is blind blind means that he does not see what it is that he does not see he does not see his own reality he does not see what he

really is and that is a power an intelligence certainly strong certainly capable of creating but still inferior And this blindness determines ignorance you see there is a thread a logical procession ignorance about something about the existence of the father on the existence that is of a God before God of a being before God and of a

place before this place This is the choma the world of manifestation the world of the sensible but there is also a world the pleroma before oma pleroma are two terms pertaining to the Valentinian school of which the Gnostic Barbell school is in debt conceptual philosophical blindness determines ignorance and ignorance determines arrogance But we

also see this in everyday life where people the less they know the more they pretend to know so much so that this blindness this ignorance And this arrogance combined with strength which however strength is an instrument determine what the famous phrase which is one of the elements on which the Gnostics of the various schools

have always had the opportunity to refute through it they have had the opportunity to refute the Old Testament I am the only God there is no other besides me which we also find in Isaiah 4522 want me you will be saved all the countries of the earth because I am God there is no

other now That What is it that continues What is it that we are told when he uttered this blasphemy against the whole and his words and with his words he reached the incorruptible from which came forth that is the father a voice You are wrong samel You are the God of the blind his thoughts from which

his power was manifested were blind and blasphemy had spoken thus now the being the father of the pleroma calls the demiurge samael samael or Samuel or samael punishment means punishment of God according to the Jewish religion he is an Archangel in the Talmudic and post Talmudic tradition he has the role of accuser

seducer and destroyer often associated with the Angel of death azrael where is the whole question the whole question fundamentally lies in this why the Demiurge who is perfectly framed in the God of the Old Testament needs to say when he becomes self-aware I am the only God when he exposes himself to the archons to his

own creation there is no one else besides me Well, creation is immediately consequential and functional in all its articulation, that is, the upper articulation, the archons, under the articulation of the archons, angels, demons and whatever else, intelligent forces and then the natural forms, including man. Divine goodness, there is already God. Why do you have to make this subline

because, quite evidently, he himself, even if unconsciously, knows within himself that there is something else. This is the point within which the entire Gnostic narrative, especially of this school, is developing. But immediately to this sentence we have the answer of the pleroma of the being of the pleroma and this, as you will see, will determine a whole series

of movements and subsequent processes. Now, today's dialogue is coming to an end. However, I invite you, as I always invite, to dwell on a fundamental aspect in historical Gnosticism, especially that pertaining to certain schools such as the Gnostic barbello. The

philosophical exposition at the communicative level of externalization with respect to the perimeter of the school itself or of conceptual transmission occurs through the privileging of the mythological form which is a form that we contemporary men unfortunately generally associate with the fable But if you think about it, it is the exact same form that

we find within the religious narrative of all religious narratives but also within some fundamental traits of classical philosophical exposition. Let's take the various myths of Plato. And this is because through the myth we try to express concepts that would otherwise remain unexpressed through a linear enunciative communication, however logical and rigorous, because this is because the

human mind has limits. The human mind in its ordinary condition has limits. There are things. There are passages that for us represent the mystery. The mystery of life. The mystery of death. The mystery of why we are here. We cannot make it because we are tied to a creationist concept. It has a

generative concept. Man and woman meet and that is how it is, unfortunately. Let's be clear. Fortunately, the rest is a whole series of subsequent observations which I won't go into otherwise they will basically ban us and they generate a child. We are tied to this when we hear about emanation, for example. Yes, we get there. For better or for worse, but

we need to

graft the myth onto it, in addition to allowing this. traget moment of concepts in another way also a function on an imaginative level That is, it is rich in images and rich in narration through which man can vivify these concepts precisely by carefully following the various passages, the various scenes that the myth

proposes and therefore there is not only an informative activity in the myth but also a formative activity, the so-called vivification of the same. And in fact, if you think about it carefully, in ancient times these representations had to be accompanied by a patus, also by feelings, by an ability to identify on the part of the

actors. This is the dialogue linked to the introduction of the ip Stasis of the Archons. Soon we will do other dialogues on them. I advise you to subscribe to the channel because otherwise you will never know what Paul of Tarsus really had to say and how this was more or less distorted. See you soon, I'll

meet again.