nazz
Doubting Thomas
Spinning off from the Monism thread I thought I would take some material from the Apocryphon of John to describe what I call the Source. The author of the AofJ was actually speaking of the Father which he identifies as the Monad whereas I see the Father proceeding as the first Aeon from the Monad. So I have adjusted it as follows. mainly changing the personal pronouns to impersonal and omitting some things that sounded like qualifying attributes:
The Monad has nothing above it. It is that which came to exist as everything, that which is before everything.
It is not right to think of it as a god, or something similar. For it is more than a god, since there is nothing above it, for no one lords it over it. For it does not exist in something inferior to itself, since everything proceeds from it. For it is that which establishes itself through manifestation. It is eternal, since it does not need anything. For it is total perfection. It did not lack anything, that it might be completed by it; rather it is always completely perfect. It is illimitable, since there is nothing prior to it to set limits to it. It is unsearchable, since there exists nothing prior to it to examine it. It is immeasurable, since there was nothing prior to it to measure it. It is invisible, since nothing saw it. It is eternal, since it exists eternally. It is ineffable, since nothing was able to comprehend it to speak about it. It is unnameable, since there is nothing prior to it to give it a name.
It is ineffable, being perfect in incorruptibility. It is not in perfection, nor in blessedness, nor in divinity, but it is far superior. It is not corporeal nor is it incorporeal. It is neither large nor is it small. There is no way to say, 'What is its quantity?' or, 'What is its quality?', for no one can know it. It is not something among (other) beings, rather it is far superior. Not that it is (simply) superior, but its essence does not partake in the aeons nor in time. For he who partakes in an aeon was prepared beforehand. Time was not apportioned to it, since it does not receive anything from another, for it would be received on loan. For that which precedes something does not lack, that it may receive from something. For rather, it is the latter that looks expectantly at it.
How am I to speak with you about it? Its aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. For it is the head of all the aeons, and it that which gives them form. For we know not the ineffable things, and we do not understand what is immeasurable, except for him who came forth from it, namely the Father.
The Monad has nothing above it. It is that which came to exist as everything, that which is before everything.
It is not right to think of it as a god, or something similar. For it is more than a god, since there is nothing above it, for no one lords it over it. For it does not exist in something inferior to itself, since everything proceeds from it. For it is that which establishes itself through manifestation. It is eternal, since it does not need anything. For it is total perfection. It did not lack anything, that it might be completed by it; rather it is always completely perfect. It is illimitable, since there is nothing prior to it to set limits to it. It is unsearchable, since there exists nothing prior to it to examine it. It is immeasurable, since there was nothing prior to it to measure it. It is invisible, since nothing saw it. It is eternal, since it exists eternally. It is ineffable, since nothing was able to comprehend it to speak about it. It is unnameable, since there is nothing prior to it to give it a name.
It is ineffable, being perfect in incorruptibility. It is not in perfection, nor in blessedness, nor in divinity, but it is far superior. It is not corporeal nor is it incorporeal. It is neither large nor is it small. There is no way to say, 'What is its quantity?' or, 'What is its quality?', for no one can know it. It is not something among (other) beings, rather it is far superior. Not that it is (simply) superior, but its essence does not partake in the aeons nor in time. For he who partakes in an aeon was prepared beforehand. Time was not apportioned to it, since it does not receive anything from another, for it would be received on loan. For that which precedes something does not lack, that it may receive from something. For rather, it is the latter that looks expectantly at it.
How am I to speak with you about it? Its aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. For it is the head of all the aeons, and it that which gives them form. For we know not the ineffable things, and we do not understand what is immeasurable, except for him who came forth from it, namely the Father.
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