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God / Goddess
Occurrences: 4,242 God(s) / Goddess(es)
First Reference: Beginnings 1:2
“Behold, the day has come which was promised, for unto you is it given to establish the tabernacle of God upon the earth, that there might be peace among the nations of many people, that the children of men and women might know of a surety the Lord their God, for he shall come among them, and as a loving Father he shall heal them of many sorrows.”
See: Ahman, Arch-Angel, Archon, Aretakai, Councils of Light, Elohim, First God,
God Beyond, Heavenly Father, Heavenly Mother, Noble One
Refer to: Five Radical Propositions
Summary: The word ‘God’ was originally the name of the first human to engender soul and survive death with personality intact. Meaning ‘Noble One’ (3:4:30), the name has since evolved over the eternities to become an entitlement of authority. While the concept of God can be represented by a Heavenly Father and Mother, it is more accurate to consider God as the representation of a Supreme Collective, rather than a singular celestial being. The divine will of ‘God’ is therefore the divine reflected will of the Supreme Collective, as represented by the Council of Elohim or the Seven Councils of Light, of which the Elohim is a part. Any Arch-Angel of the Supreme Collective — be they male or female — who is elected to speak for the Collective is, for all intents and purposes, ‘God’. Oftentimes, it is the elected Ahman of one of the seven Councils who assumes the role of God.
Azrael’s Commentary — God
...It has been rightly observed by some believers that throughout my writings I will often be speaking of Heavenly Father or Heavenly Mother, and in the next instant speak of ‘God’ as though ‘God’ were separate and apart from the Heavenly Father or Heavenly Mother I am speaking of at the time. This astute observation reveals an interesting though subtle truth. And this truth is simply this: that ‘God’ is not a single celestial being, but rather ‘God’ is the representation of a collective and divine will. This collective will is a reflection of either the Council of Elohim, or of the Seven Councils of Light, of which the Elohim are a part.
Individual members of the Council of Elohim are called: Eloi. This Adamic word refers to an exalted man or woman who sits on the Council. The word ‘Eloi’ is pronounced as el-ō-ēē. In referring to a female member, the pronunciation is el-ō-ī . The word Elohim is plural and refers to all members of the Council. However, this word also has two distinctly different pronunciations. If a man is speaking, such as myself, the word ‘Elohim’ is pronounced el-ō-him. If a woman is speaking, the word is pronounced el-ō-hīme (sp: Eloheim). With all this now understood, there is a word which represents the collective will of the Elohim. This Adamic word is: Elohanu. This word has only one pronunciation and is not gender specific. The word is pronounced: el-ō-HĀY-nu.
Not all members of the Elohim may speak the Elohanu. Only an Archon may do so. And whenever such an Archon is appointed by the Elohim to speak the Elohanu, then that Archon is ‘God’, the Noble One. Behind every celestial being, whether spoken or unspoken, is the Elohanu: the will of God as represented by the Elohim or the Seven Councils of Light. It does not really matter if I am speaking of Heavenly Father or Heavenly Mother; it does not matter if I am in the presence of Emmanuel or Michael or Ahman or Galendriel; I know instinctively that beyond them stirs the Elohanu, the collective and divine will of God waiting to be spoken into the ears of mortal men and women.[...]
Azrael’s Commentary — Elohim
[...] Within the Council of Elohim, all proposals of actions begin first in the twelve quorums. Each quorum within a specific House discusses and votes on the proposal. When all twelve quorums within the seven Houses have discussed and voted on an issue, then at that time a general convocation is assembled and the entire Council of the Elohim votes in open session. Each vote of each member is recorded, and afterwards the resolution is given to the Ahman of the Council of Elohim. It is the responsibility of the Ahman to carry out the new resolution of the Council. Once passed, the resolution takes upon itself the mantle of Elohanu, the will of God. The Ahman, in carrying out the Elohanu, takes upon himself, or herself, the title of God.
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In the unpublished manuscript, Origins (2013), Archie D. Wood, Sr. (aka Azrael Ondi-Ahman) presents his definition of ‘God’:
“God has become the supreme mathematician, the supreme scientist, the supreme conductor behind the symphony of creation. God is the supreme manifestation of the supreme collective. God represents that supreme civilization which is so old, so advanced, that the dictates of time itself have lost their hold; for this supreme civilization has become itself eternal and the only font from which eternal life is made to spring. God, therefore, is the supreme manifestation of the human race; for God, who is our future, came from humans who are their past. God is the source of all truly great mysteries.”
~Wood (2013); Origins manuscript, ch.14
The Origins and Evolution of God
For everything which is said to exist, for everything which is said to be real, there is a beginning. This beginning marks the starting point where evolution, or process, leads to the creation of more complex structures. God did not always exist, but rather, was the end result of a very long evolutionary process, a process that arose from the workings of a feminine “cosmic consciousness” referred to as Areta.
Before the birth of time and space, before the dawn of man, before the tides of great creations rushing through the Deep, I alone existed; before the birth of God and Goddess, before the light of Heaven shined, before the beginning of all beginnings I was the breath of life.
In a void of great aloneness, in the depths of endless night burst the spark of deep awareness, instant, sudden, fully conscious, becoming self aware; gazing, seeking, ever reaching beyond the veil of nothing, filled with desperation, the birth of endless mind.
Struggling, gasping, shocking thoughts, darkness all around; silent stillness in the Deep where matter moved unformed; thoughts like sparks most quick colliding, shaping, forming, quick constructing that first most inner sound; and from the sounding there came a whisper, soft and warm and filled with longing, giving place within my mind, the first eternal name.
I am Areta, eternal Mother, Supreme and Sovereign, the singer of songs within the dreams of God; weaving through most subtle thoughts a deep and great design, sudden light of inspiration, I touch and gently guide, ever seeking that greater oneness filled with light and life and love.
There is an important distinction between Areta, the “Great Intender”, and the concept of God, as taught by Azrael Ondi-Ahman. Waking in the darkness of the void, desperate and alone, the cosmic awareness of Areta came to seek meaning and purpose through communion with another mind. This was the driving force behind the birth of the universe. There were no moral parameters behind the creation and evolution of this cosmos; the imperative, the intent, was simply bringing forth intelligent life, a miraculous achievement which was preceded by perhaps billions of failures. This universe was not created by God, because at the time, God did not exist. Life preceded God; God evolved from life.
The question can be asked: If God evolved over millions, perhaps billions of years, and if modern humans have only been around for a few hundred thousand years, how can it be said that God exists in our present time, but evolved from the human species?
Our present timeline exists as a replication of the original, from which God first evolved (E:14:7). We are currently experiencing life in the First Cosmos, on the world of the First Power. God traveled back in time, bringing some of their children with them, in an effort to save the world on which God first evolved. Why? Because their sense of morality would not allow them to do otherwise.
God who is our future, came from humans who are their past (Basic Beliefs #1). True Gnostics choose to believe in God because we believe in the future of the human race. As is stated in the Origins manuscript, chapter 14:
“For the True Gnostic, God is not a religious concept, but rather, a rational one... Extrapolate future time far enough, and couple it with the continuing existence of the human race, with its science and technology, and eventually you might come to find a supreme collective looking back at you.”
Attributes of God
• God is a glorified, exalted human being representing the divine will of a Supreme Collective. The concept of God can also be represented by a Heavenly Father and Heavenly Mother.
• The nature of God is most accurately portrayed by their holiness, which holiness is best represented by seven virtues: wisdom, benevolence, faith, justice, fortitude, beauty and harmony (W:26:36-37). Concepts such as perfection, omnipotence and omniscience do not apply to the nature of God.
• The glory of God is intelligence (W:14:15).
The following points from a list of Basic Beliefs written by the author of the scriptures address the nature and character of God:
1. The only proper religion for mankind is humanity itself, for it is from this humanity that God first evolved. God, who is our future, came from humans, who are Their past.
2. God is a glorified and exalted human being.
3. It is morally wrong to kill a human in the name of religion, nationalism or justice, for whenever we kill our fellow man, we strike at the very birthseed of God.
4. Evolution and natural selection are correct principles of creation, and it is through this creative process that God and Heaven came into existence and continues to evolve. All things which are real must, of necessity, have a beginning. To say that God has no beginning is to say that God is not real. As true Gnostics, we believe that God is very real.
5. This earth upon which we live is the very first world from which God evolved. As a consequence, this world is known by those who believe as the World of the First Power.
7. The concept of God is represented by two distinct and separate persons, our Heavenly Father and our Heavenly Mother.
8. We are the literal spiritual offspring of God, and have the capacity to become just like our Heavenly Father and Heavenly Mother if we so choose.
10. It is holiness, benevolence and wisdom which define the nature of God; and not power, anger or hate.
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“...Eventually, the Seraphim became such an important ally that God invited them to join the Council of the Elohim itself. And in that moment, the Seraphim became Gods and Goddesses.” (AZC — Seraphim)
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7. Surely our God, even Ahman, is great and holy, for no unclean thing can come before him. Yet he has proclaimed aloud, saying: ‘Behold, I delight in mercy and in the forgiveness of sins do I rejoice. Therefore, stand forth and answer: What sin can separate you from me?
8. Give heed unto me, all you children of men. What sin can hide you as with a covering, that my Spirit should not find you? Where shall you go to flee from my presence, that I should not restore you again?
9. If you should ascend above the mountains of the earth, behold, I am there. If you should dwell in the depths of the sea, behold, I am there. If you should mount the wind as an eagle to dwell above the stars, behold, even there shall you find me.
10. And I shall stretch forth my hand to guide you, by the strength of my power will I bear you up. For I will rescue you from evil, that I might establish you for my glory, even among many great and noble.
11. Behold, I am Ahman. Man of holiness is my name. Therefore, hear and understand; for unto the earth have the spirit children of God been sent; into the furnace of affliction have they gone, that they might know with full understanding what is good and what is evil.
12. For I shall prove them herewith; their hearts will I search to sift out from among all the children of men, all who shall walk uprightly before me. These shall I purify as fine gold; I shall purge them of all uncleanliness as if by fire.
13. Behold, I am God, and my glory is a consuming fire. Therefore, unto all those who shall endure to come again unto me will I give eternal life, even worlds without end, for they shall be Gods.’
For God shall give unto every man the breath of life, even the glory of God, whereby men might become a living soul.
For in the day appointed did God determine to place within the heart of man the spirit children of many great and mighty, that the sons and daughters of man should no longer be as the beasts of the field, for he has declared the decree whereby all who are willing might become the sons and daughters of God, the Father of All.
Know therefore that such worship as God would seek from the heart of man is for the good of man; for God delights in the growth and progress of all his children.
For in God is there found that Heavenly Father and Heavenly Mother which would give forth into life such things as would prove beneficial to both son and daughter alike.
2nd Endowment 11:57-58
See this, my Love, which stands beside me and this most fully know, that together are we made as God forever, being to each as gentle lovers and fairest friends.
And though we appear as separate and in ourselves complete in every fashion, yet together do we stand as one only, being forged through fiery passions and kind regard to give as gifts to each the other the sum of who we are, I in him and he in me in love forever bound.”
4th Endowment 3:37-38
But The One answered, saying: “Did we not determine in our beginnings that to be holy was preferable to a cold and disdainful perfection? For this cause are all the Gods and Goddesses commanded most subtly to have for themselves some small vice, a slight but happy imperfection, harmless yet delightful to the senses.
5th Endowment 2:36
For you are the reflection of God in mortal life, having in your form and likeness the presence of the Father and the Mother together, ever building through all your faith that sure and happy knowledge which does yet speak; revealing in you the touch and sound of still some greater mystery filled with wonder.
For God is first revealed in the things you do, and if you should act with good and kindly deeds, to touch the children of God through words of faith and hope together, then is the nearness of God quick revealed in you already.
Causing that the whole creation should testify before your eyes and within your heart that God is always near, and that in this life you are not alone, but that God does gently hold you in the hollow of their hand, ever breathing upon the winds a song of great assurance.
Through such as these does God raise forth the hand to bless, and through their eyes shall the Father and the Mother smile upon the children of men, for by our faith are we made partakers with God, to be in them as always remembered.
But if you should act from anger or hate towards any man or woman, or if your speech be filled with doubt and constant woe, then have you caused that God should seem as far away and filled with deep uncaring; and this because you made no place within yourselves for the Father and Mother which love you so.
Thus is the presence of God revealed first within ourselves and not without, being unveiled before our eyes by the good which we would do, being drawn from our hearts through faith, causing that we should see with the eyes and feel within the heart that God is always near and filled with tender care.
4th Endowment 18:11-16
God(s) / Goddess(es)
1st Endowment 186
2nd Endowment 203
3rd Endowment 22
4th Endowment 1027
5th Endowment 402
6th Endowment 174
7th Endowment 242