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Seven Sermons to the Dead

Septem Sermones ad Mortuos

(Seven Sermons to the Dead)

{Composed in 1916. Published privately in the early 1920's. Published publically in 1962.}

Seven exhortations to the dead, written by Basilides in Alexandria, the city where the east touches the west

The dead came back from Jerusalem, where they did not find what they were seeking. They asked admittance to me and demanded to be taught by me, and thus I taught them:

Sermon I

Hear ye: I begin with nothing. Nothing is the same as fullness. In the endless state of fullness is the state of emptiness. The Nothing is both empty and full. One may just as well state some other thing about the Nothing, namely that it is white or that it is black or that it exist or that it exists not. That which is endless and eternal has no qualities, because it has all qualities.

The Nothing, or fullness, is called by us the PLEROMA. In it thinking and being cease, because the eternal is without qualities. In it there is no one, for if anyone were, they then would be differentiated from the Pleroma.

In the Pleroma there is nothing and everything: it is not profitable to think about the Pleroma, for to do that would mean one’s dissolution.

CREATURA is not in the Pleroma, but in itself. The Pleroma is the beginning and the end of the created world. The Pleroma pervades the created world as the sunlight pervades the air everywhere. Although the Pleroma pervades it completely, the created world has no part of it, just as an utterly transparent body does not become either dark or light in color as the result of the passage of light through it. We ourselves, however, are the Pleroma, so it is that the Pleroma is present within us. Even in the smallest point the Pleroma is present without any bounds, eternally and completely, for small and great are the qualities which are alien to the Pleroma. The Pleroma is the nothingness which is everywhere complete and without end. It is because of this that I speak of the created world as a portion of the Pleroma, but only in an allegorical sense; for the Pleroma is not divided into portions for it is nothingness. We, also, are the total Pleroma; for figuratively the Pleroma is an exceedingly small, hypothetical, even non-existent point within us, and also it is the limitless firmament of the cosmos about us. Why, however, do we discourse about the Pleroma , if it is the all, and also nothing?

I speak of it, in order to begin somewhere, and also to remove from you the delusion that somewhere within or without there is something absolutely firm and definite. All things which are called definite and solid are but relative, for only that which is subject to change appears definite and solid.

Creatura (creation or created world) is subject to change. It is the only thing that is solid and definite, since it has qualities. In fact, creatura is itself but a quality. (or: creatura is even quality itself.)

We ask the question: how did creatura originate? Created beings (creatures) indeed originated but not the creatura itself, for the creatura is a quality of the Pleroma, in the same way as the non-creation [non-creatura or non-created non-world], which is the eternal death [dark abyss]. Creation is always and everywhere, and death is always and everywhere. The Pleroma possesses all: differentiation and non-differentiation .

Differentiation (Distinctiveness) is creatura (creation). Creatura is indeed differentiated. Differentiation is the essence of Creatura and for this reason the created (created beings) also cause further differentiation. That is why humans are dividers, inasmuch as our essence is also differentiation. That is why we distinguish the qualities of the Pleroma , yes, those qualities which do not exist. We draw these divisions from our own being. This then, is the reason for our discoursing about the qualities of the Pleroma, which do not exist.

You say to me: what was it then to talk about this, since it has been said that it is useless to think about the Pleroma?

I say these things to you in order to free you from the illusion that it is possible to think about the Pleroma. When we speak of the divisions of the Pleroma, we are speaking from the position of our own divisions, and we speak about our own differentiated state; but while we do this, we have in reality said nothing about the Pleroma. However, it is necessary for us to talk about our own differentiation, for this enables us to discriminate sufficiently. Our essence is differentiation. For this reason we must distinguish individual qualities.

You say: what harm does it do to not discriminate, for then we reach beyond the limits of our own being; we extend ourselves beyond the Creatura, and we fall into the undifferentiated state which is another quality of the Pleroma. We submerge into the Pleroma itself, and we cease to be creatures (created beings). Thus we become subject to dissolution and nothingness.

Such is the very death of the creature. We die to the extent that we fail to discriminate. For this reason the natural impulse of the creature is directed towards differentiation and toward the struggle against the ancient, pernicious state of sameness. The natural tendency is called Principium Individuationis (Principle of Individuation). This principle is indeed the essence of every creature. From these things you may readily recognize why the undifferentiated principle and lack of discrimination are all a great danger for the creature. For this reason we must be able to distinguish the qualities of the Pleroma. Its qualities are the pairs of opposites, such as

the effective in the ineffective

fullness and emptiness

the living and the dead

difference in sameness

lights and are

hot and cold Pleroma

energy and matter

time and space

good and evil

the beautiful and the ugly

the one and the many

and so forth.

The pairs of opposites are the qualities of the Pleroma: they are also in reality nonexistent because they cancel each other out.

Since we ourselves are the Pleroma, we also have these qualities present within us; inasmuch as the foundation of our being is differentiation, we possess these qualities in the name and under the sign of differentiation, which means:

First - that the qualities are in us differentiated from each other, and they are separated from each other, and thus they do not cancel each other out, rather they are in action [activity]. It is thus that we are the victims of the pairs of opposites. For in us the Pleroma is rent in two.

Second - the qualities belong to the Pleroma, and we can and should partake of them only in the name and under the sign of differentiation. We must separate ourselves from these qualities. In the Pleroma they cancel each other out; in us they do not. But if we know how to know ourselves as being apart from the pairs of opposites, then we have attained to salvation. [Wisdom: knowledge with detachment]

When we strive for the good in the beautiful, we thereby forget about our essential being, which is differentiation, and we are victimized by the qualities of the Pleroma which are the pairs of opposites. We strive to attain to the good and the beautiful, but at the same time we also attain to the evil and the ugly, because in the Pleroma these are identical with the good and beautiful. However, if we remain faithful to our nature, which is differentiation, then we differentiate ourselves from the good in the beautiful, and thus we have immediately also differentiate ourselves from the evil and the ugly. It is only thus that we do not merge into the Pleroma, that is, into nothingness and dissolution.

You will object and say to me: Thou hast said that differentiation and sameness are also qualities of the Pleroma. How is it then when we strive for differentiation? Are we not then true to our natures and must we then also eventually be in the state of sameness, while we strive for differentiation?

What you should never forget is that the Pleroma has no qualities. We are the ones who create these qualities through our thinking. When you strive after differentiation or sameness or after other qualities, you strive after thoughts which flow to you from the Pleroma, namely thoughts about the non-existent qualities of the Pleroma. While you run after the thoughts, you fall again into the Pleroma and arrive at differentiation and sameness at the same time. Not your thinking but your being is differentiation. That is why you should not strive after differentiation and discrimination as you know these, but strive after your true nature. If you would thus truly strive you would not need to know anything about the Pleroma and its qualities, and still you would arrive at the true goal because of your nature. However, because thinking alienates us from our true nature, therefore I must teach knowledge to you, with which you can keep your thinking under control.

Sermon II

During the night the dead stood along the walls and shouted: "We want to know about God! Where is God? Is God dead?"

—God is not dead; God is as much alive as ever. God is creatura, inasmuch as it is something definite and therefore it is differentiated from the Pleroma. God is a quality of the Pleroma and everything that I have stated in reference to creatura is equally true of god.

God is distinguished from the creatura, however, inasmuch as it is less definite and less definable than the creatura in general. God is less differentiated than the creatura , because the ground of its being is effective fullness; and only to the extent that it is definite and differentiated is it identical with the creatura; and thus it is the manifestation of the effective fullness of the Pleroma.

Everything that we do not differentiate falls into the Pleroma and is canceled out along with its opposite. Therefore if we do not discern god, then the effective fullness is canceled out for us. God also is itself the Pleroma, even as every smallest point within the creatura, as well as within the non-created (uncreated) realm, is itself the Pleroma.

The effective emptiness is the being of the devil. God and devil are the first manifestations of the nothingness, which we call the Pleroma. It does not matter whether the Pleroma is or is not, for it cancels itself out in all things. Creatura , however, is different. Inasmuch as god and devil are created beings, they do not cancel each other out, rather they stand against each other as active opposites. We need no proof of their being; it is sufficient that we must always speak about them. Even if they do not exist , the created being would forever (because of its own differentiated nature) bring them forth out of the Pleroma.

All things which are brought forth from the Pleroma by differentiation are pairs of opposites; therefore god and the devil are always together. This interrelationship is so close, as you have learned, it is so indissoluble in your own lives, that it is even as the Pleroma itself. The reason for this is that these two stand very close to the Pleroma, in which all opposites are canceled out and unified.

God and devil are distinguished by fullness and emptiness, generation and destruction. Activity (Effectiveness) is common to both. Activity (Effectiveness) unites them. It is for this reason that activity stands above both, being god above god, for it unites fullness and emptiness in its working.

There is a god about whom you know nothing, because humans have forgotten it. We call this god by its name: ABRAXAS. It is less definite than god or devil. In order to distinguish [the creator/eraser] god from Abraxas, we call [the creator] god HELIOS, or the sun. [In order to distinguish [the eraser god] devil from Abraxas , we would call Devil [Abyssos Skotino], dark abyss or black hole, since it is the same essence as the sun, but has the exact opposite activity in its manifestation.]

Abraxas is activity (effect); nothing can resist it but the unreal, and thus its active being freely unfolds. The unreal is not, and therefore cannot truly resist. Abraxas stands above the sun and above the devil. Abraxas is the unlikely likely one, who is powerful in the realm of unreality. If the Pleroma were capable of having a being, Abraxas would be its manifestation.

It is the activity (effect) itself, not any particular activity (result, effect) but activity (result, effect) in general.

It is active non-reality, because he has no definite effect (result).

It is also creatura (a created being), inasmuch as he is differentiated from the Pleroma.

The sun has definite effect and so does the devil; therefore they appear to us as more effective than the undefinable Abraxas. It is force (power), endurance (duration), change.

— At this point that dead caused a great riot, because they were Christians.

Sermon III

The dead approach like mist out of the swamps and they shouted: "speak to us further about the highest god!"

___ Abraxas is the god whom it is difficult to know. Its power is the very greatest, because humans do not perceive it at all. Humans see the summum bonum (supreme good) of the sun, and also the infimum malum (endless evil) of the devil, but Abraxas, we do not see. For it is undefinable life itself, which is the mother of good and evil alike.

Life appears smaller and weaker than the summum bonum (supreme good), wherefore it is hard to think that Abraxas should supersede in its power the sun, which is the radiant fountain of all life force.

Abraxas is the sun and also the eternally gaping abyss of emptiness, of the diminisher and dissembler, the devil.

The power of Abraxas is twofold. You cannot see it, because in your eyes the opposition of this power seems to cancel it out.

That which is spoken by god-the-sun is life. That which is spoken by the devil is death.

Abraxas, however, speaks the venerable and also accursed word, which his life and death at once.

Abraxas generates truth in falsehood, good and evil, light and darkness with the same word and in the same deed. Therefore Abraxas is truly the terrible one.

It is magnificent even as the lion at the very moment when it strikes down its prey. Its beauty is like the beauty of a spring morning. Indeed, it is the greater Pan, and also the lesser. It is Priapos.

It is the monster of the underworld, a thousand armed octopus (polyp), coiled knot of winged serpents, frenzy (madness).

It is the hermaphrodite of the earliest (lower) beginniIt is the lord of toads and frogs, who live and water and come out unto the land, and whose chorus ascends at noon and at midnight.

It is fullness (abundance), uniting itself with emptiness.

It is holy begetting (the sacred wedding);

It is love and love’s murder;

It is the holy one (saint) and its betrayer.

It is the brightest light of day and the deepest night of madness.

To see it means blindness;

To know it is sickness;

To worship it is death;

To fear it is wisdom;

Not to resist it, means liberation (is redemption).

God lives behind the sun; the devil lives behind the night. What god brings into birth from the light, that the devil pulls into the night. Abraxas, however, is the cosmos; its genesis and its dissolution. To every gift of god-the-sun, the devil adds his curse.

All things you entreat from god-the-sun, generate an act of the devil. All things which you create (accomplish) through god-the-sun add to the effective might of the devil.

Such is the terrible Abraxas

It is the mightiest manifested being, and in it creation becomes frightened of itself.

It is the revealed protest of creation against the Pleroma and its nothingness.

It is the son’s horror of the mother.

It is the mother’s love for the son.

It is the delight of the earth and the cruelty of the heavens.

Before its countenance, humans become like stone (paralyzed).

Before it there exists no question nor reply (answer).

It is the life of creatura (creation).

It is the activity of differentiation (operation of distinctiveness).

It is the love of humans.

It is the speech of humans

It is both the radiance and the dark shadow of humans.

It is illusionary (deceitful) reality.

—Hear the dead howled and raved greatly, for they were still incomplete ones.

Sermon IV

Grumbling, the dead filled the room and said: "Speak to us about gods and devils, thou accursed one!"

— God-the-sun is the highest good, the devil is the opposite; thus you have two gods. But, there are many great goods and many vast evils, and among them there are two god-devils, one of which is the BURNING ONE, and the other the GROWING ONE. The burning one is EROS who has the form of a flame. It shines and it devours. The growing one is the TREE OF LIFE [LOGOS]; it grows green, and it accumulates living matter while it grows. Eros flames up and then dies away; the tree of life, however, grows slowly and reaches stately stature throughout countless ages.

Good and evil are united in the flame.

Good and evil are united in the growth of the tree.

Life and love oppose each other in their divinity.

Immeasurable, like the host of the stars, is the number of gods and devils. Every star is a god, in every space occupied by a star is a devil. And the emptiness of the whole is the Pleroma. The activity of the whole is Abraxas; only the unreal (the ineffective) oppose it. Four is the number of the chief deities, because four is the number of the measurements of the world. One is the beginning; god-the-sun. Two is Eros, because it expands with a bright light and combines two. Three is the Tree of Life, because it fills space and bodies. Four is the devil, because it opens everything that is closed; it dissolves everything that is formed and embodied; it is the destroyer, in whom all things come to nothing.

Blessed am I, for it is granted unto me to know the multiplicity and diversity of the gods. Woe unto you, for you have substituted the oneness of a single god for the diversity which cannot be resolved into the one. Through this you have created the torment of incomprehension, and the mutilation of creation (the created world), the essence and law of which is diversity. How can you be true to your nature when you attempt to make one out of many? What you do to the gods, that also befalls you. All of you are made thus the same and in this way your nature also becomes mutilated.

For the sake of humans there may reign unity, but never for the sake of god, because there are many gods but only few humans. The gods are mighty, and they bear their diversity, because like the stars they stand in solitude and are separated by vast differences one from the other. Humans are weak and cannot bear their own diversity, because they live close to each other and are desirous of company, so that they cannot bear their own distinct separateness. For the sake of salvation do I teach you that which is to be cast out, for the sake of which I myself have been cast out.

The multiplicity of the gods equals the multiplicity of humans. Countless gods are waiting to become human. Countless gods have already been human. We are partakers of the essence of the gods; we come from the gods and we go to god.

Even as it is useless to think about the Pleroma, so it is useless to worship the number of the gods. Least of all is it of any use to worship the first god, the effective fullness and the highest good. Through our prayer we cannot add to it and we cannot take away from it, because the effective emptiness swallows everything. The gods of light bright gods) compose the celestial (heavenly) world, which is multiple and stretches into infinity and which expands without end. The highest lord is god-the-sun.

The dark gods constitute the earthly-world (underworld). They are uncomplicated and they are capable of diminishing and shrinking into infinity. Their deepest lord is the devil, the moon spirit (spirit of the moon), the satellite (serf) of the earth, who is smaller, colder and deader than the earth.

There is no difference in the power of the heavenly and earthly gods. The heavenly ones expand, the earthly ones diminish. Both directions stretch into infinity.

Sermon V

The dead were full of mocking and cried: "Teach us, thou fool, about church and holy community!"

The world of the gods is manifest in spirituality and sexuality. The celestial (heavenly) gods appear in spirituality, the earthly gods appear in sexuality.

Spirituality receives and comprehends. It is feminine and therefore we will call it MATER COELESTIS, the heavenly mother, Sexuality generates and creates. It is masculine and therefore we call it PHALLOS, the earthly father. The sexuality of man is more earthly, while the sexuality of woman is more heavenly. The spirituality of man is more heavenly; for it moves in the direction of the greater. The spirituality of woman is more earthly; for is moves in the direction of the smaller.

Deceitful and devilish is the spirituality of the man who goes toward the smaller. Deceitful and devilish is the spirituality of woman who goes toward the greater. Each is to go to its own place.

Man and woman become a devil to each other when they do not separate their spiritual paths, for the nature of creatura (created beings) is always the nature of differentiation.

The sexuality of man goes to that which is earthly; the sexuality of woman goes to that which it spiritual. Man and woman become a devil to each other if they do not discriminate between their two forms of sexuality.

Man shall know that which is smaller, woman that which is greater. Man and woman shall separate themselves from spirituality and from sexuality alike. They shall call spirituality mother, and shall enthrone her between heaven and earth. They shall name sexuality phallos, and shall place it between themselves and the earth, for the mother and the phallos are super-human demons and manifestations of the world of the gods. They are more effective for us than the gods, because they are nearer to our own being. When you cannot distinguish between yourselves on the one hand, and sexuality and spirituality on the other, and when you cannot regard these two as beings above and besides yourselves, then you become victimized by them, i.e. by the qualities of the Pleroma. Spirituality and sexuality are not your qualities, they are not things which you can possess and comprehend; on the contrary, these are mighty demons, manifestations of the gods, and therefore they tower above you and they exist in themselves. One does not possess spirituality for oneself or sexuality for oneself; rather one is subject to the laws of spirituality and sexuality.

Therefore, no one escapes these two demons. You shall regard them as demons, as common causes and grave dangers, quite like the gods, and above all, like the terrible Abraxas..

Humans are weak, therefore community (communion) is indispensable; if it is not community in the sign of the mother, then it is in the sign of the phallos. Not to have community consists of suffering and sickness. Community brings with itself (Communion in everything is) fragmentation and dissolution. Differentiation leads to solitude (singleness). Solitude is contrary to community. Because of the weakness of human will, as opposed to the gods and demons and their inescapable law, there is need for community.

For this reason there shall be as much community as necessary, not for the sake of humans, but for the sake of the gods. The gods force you into community. As much community as they force upon you is necessary, but more than that is evil.

In the community each shall be subject to the other, so that the community will be maintained, inasmuch as you have need of it. In the solitary state each one shall be placed above (be superior to) all others, so that each may know themselves and avoid servitude (slavery). In community there shall be abstinence (continence).

In solitude let there be (prodigality) squandering and abundance.

For community is the depth, white solitude is the height.

The true order (Right measure) in community purifies and preserves.

The true order (Right measure) in solitude purifies and increases.

Community gives us warmth, while solitude gives us light.

Sermon VI

The demon of sexuality comes to our soul like a serpent. It is half (a) human (soul) and is called thought-desire.

The demon of spirituality descends into our soul like a white bird. It is half (a) human (soul) and it is called desire-thought.

The serpent is an earthly soul, half demonic, a spirit, and related to the spirits of the dead. Like the spirits of the dead, the serpent also enters (swamps around) various terrestrial objects. The serpent also induces fear of itself in the hearts of the earth bound (humans), and enkindles us with intemperate desire. The serpent is of a generally feminine character [and is called effective desire]. She seeks forever the company of the dead who are held by the spell of the earth, who have not found the way by which to cross over to the state of solitude. The serpent is a whore and she consorts with the devil and with evil spirits; she is a tyrant and a tormenting spirit, always seducing (tempting) people to keep the worst kind of company.

The white bird is the semi-celestial (heavenly) soul of humans. It lives with the mother and occasionally descends from the mother’s abode. The bird is masculine and is called effective thought. The bird is chase and solitary, a messenger from the mother. He flies high above the earth. He commands solitude. He brings knowledge (messages) from the distance ones, who have gone before and are perfected. He carries are words up to the mother. The mother intercedes and warns, but she has no power against the gods. She is a vehicle of the sun.

The serpent descends into the deep and with her cunning she either paralyzes or stimulates the phallic demon. The serpent brings up from the deep the very cunning thoughts of the earthly one, thoughts that crawl through all openings and become saturated with desire. Although the serpent does not want to be, she is nevertheless useful to us. The serpent eludes our grasp, we pursue her and she thus shows us the way, which, with our limited human wit, we could not find.

— The dead looked up with contempt and said: "Cease to speak to us about the gods, demons and souls. We have known all of this in essence for a long time!"

Sermon VII

At night the dead came back again and amidst complaining said: "One more thing we must know, because we had forgotten to discuss it: teach us concerning humanity."

— Humanness is a portal through which one enters from the outer world of the gods, demons and souls, into the inner world, from the greater world into the smaller world. Small and transitory (insignificant) are humans; and soon this is behind you, and thus one enters once more into infinite space, into the microcosm, into the inner eternity.

In immeasurable distance there glimmers a solitary star on the zenith (highest point) of heaven. This is the one (only) god of this one person (lonely one). This is this person’s world, this person’s Pleroma, this person’s divinity.

In this world, the individual is Abraxas, who gives birth to and devours each our own world.

The star is the individual’s god and goal.

It is the guiding divinity; in it the individual finds repose.

Toward it goes the long journey of the soul after death; in it shines all things which humans brought back from the world with the brilliance of a great light. To this one god, each shall pray.

Such a prayer increases the light of the star. It builds a bridge over death.

It prepares life for (increases the life of) the smaller world, and assuages the hopeless desires of the greater.

When the outer world grows cold, this star still shines (burns).

There is nothing that can separate the individual person from their own god, if we can only turn our gaze away from the fiery spectacle of Abraxas.

Humans here, god there. Weakness and nothingness (insignificance) here, eternal creative power there. Here is darkness and damp cold. There wholly sun.

Upon hearing this the dead fell silent, and they rose up like smoke rises over the fire of the herdsman, who guards his flock by night.






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