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The One in Allogenes (Nag Hammadi Codex XI, Tractate 3):

Negative theology[edit | edit source]

Now he is an entity insofar as he exists,
in that he either exists and becomes,
or (acts) <lives> or knows,
although he (lives) <acts> without Mind or Life or Existence
—or Nonexistenceincomprehensibly.

And although he is an entity along with its own attributes,
he is not left over in any way,
as if he yields something that can be assayed or purified [or]
as if he receives or gives.

Nor is he diminished in any way, [whether] by his own desire
or whether by giving or receiving through another.

Neither does he have any desire, whether his own
or that which would have been added by something else.

But neither does he produce anything by himself
lest he become diminished in some other way.

Therefore, he requires neither Mind nor Life
nor indeed anything at all.

He is superior to the totality in his privation and unknowability—which is nonbeing Existence—
although he is endowed with silence and stillness
lest he be diminished by the undiminishable.

He is neither Divinity nor Blessedness nor Perfection.
Rather he is an unknowable entity, not an attribute.
Rather he is something else superior to Blessedness and Divinity and Perfection,
for he is not perfect, but he is another thing that is superior.

He is neither boundless
nor is he bounded by another.
Rather he is something superior.

He is neither corporeal nor incorporeal,
neither great [nor] small,
neither a quantity nor a [<quality>].

Nor is he something that exists that one can know;
rather he is something else that is superior that one cannot know.

Even if primary revelation and self-knowledge characterize him,
it is he alone who knows himself.

Since he is not among existing things,
he is something else superior to superlative,
even in comparison to what is
and is not proper to him.

He neither participates in eternity
nor does he participate in time,
nor does he receive anything from anything else.

He is neither diminishable,
nor diminishing,
nor undiminishable.

But he is self-comprehension,
like something so unknowable
that he exceeds those that excel in unknowability.

Even if he is endowed with blessedness and perfection and silence,
he is not the Blessed One, nor is he Perfection or Stillness.
But he is something existing that one cannot [know]
and that is at rest.

Rather they are completely unknowable aspects of him,
while he is much superior in beauty than all good things.
And in this way he is universally unknowable in every respect,
and it is through them all that he is in them all.

Not only is he the unknowable knowledge that is proper to him,
he is also united with the ignorance that sees him.

<Whether one sees> in what way he is unknowable,
or sees him as he is in every respect,
or would say that he is something like knowledge,
he has acted impiously against him,
being liable to judgment because he did not know God.

He will not be judged by that One,
who is neither concerned for anything nor has any desire,
but he is judged by himself
because he has not found the truly existing origin.

He was blind apart from the quiescent source of revelation,
the actualization deriving from the Triple-Power of the first thought of the Invisible Spirit.

Positive theology[edit | edit source]

This one thus exists from ...... something…[established on….
It was with] beauty and [a dawning] of stillness and silence and tranquility
and unfathomable magnitude that he appeared.

He needed neither time nor <did he participate> in eternity.
Rather he is self-derived, unfathomably unfathomable.
He does not act—not even upon himself—so as to become still.
He is not an Existence lest he be in want.
Spatially he is corporeal, while properly he is incorporeal.
He has nonbeing Existence.
He exists for all of them unto himself without any desire.

Rather he is a maximum of magnitude.
And he transcends his stillness
in order that ...... [the In]visible [Spirit].

[Although] he [empowered them all],
[they do not] concern themselves with that One at all,
nor is he empowered if one should participate in him.

In accordance with his immobile unity, nothing acts on him.
For he is unknowable; he is a breathless place of the boundlessness.

Since he is boundless and powerless and nonexistent,
he was not providing Being.
Rather he contains all of these in himself,
being at rest and standing.

From the One who constantly stands,
there appeared an eternal Life,
the Invisible and Triple-Powered Spirit,
the one that is in all existing things
and surrounds them all while transcending them all.

A shadow ...... he [was filled with power.
And] he stood before [them],
empowering them all,
and he filled them all.

See also[edit | edit source]

References[edit | edit source]

  • Meyer, Marvin (2007). The Nag Hammadi scriptures. New York: HarperOne. ISBN 978-0-06-162600-5.