God

Potential Wife of God: Asherah

At the 10th layer of Heaven is apparently a room filled with angels, and animals, and a choir, all constantly singing indescribably beautiful songs to God. Maybe that's why he's not paying attention, maybe that's why he's not answering our prayers? He can't hear us over the Choir he's surrounded himself with, that constantly is singing his praises.

Those who make it to Heaven, though few do, are taken to the 10th layer of Heaven, and are destined to sing the praises of God The Impostor for Eternity. When Simon enters the Final Level of Heaven, he is confronted with the eternally crying faces of the souls of the dead who had risen to heaven. At first, he sees their tears as ones of Joy, but he soon realizes that they are the tears of those endlessly trapped and eternally afraid. After unknown years of singing praises to the God they believed as the one true God, they have learned that he is The Impostor. But, having been witness to his incredible power, they are too afraid to stop singing their praises. Any who do stop are immediately sent to Hell. None have been brave enough to stop for many thousands of years.

**Gods First Thought**

**As described by Epiphanius, in the beginning **God** had his first thought, his *Ennoia*, which was female, and that thought was to create the angels.** The First Thought then descended into the lower regions and created the angels. But the angels rebelled against her out of jealousy and created the world as her prison, imprisoning her in a female body. Thereafter, she was reincarnated many times, each time being shamed. Her many reincarnations included Helen of Troy, among others, and she finally was reincarnated as Helen, a slave and prostitute in the Phoenician city of Tyre. God then descended in the form of Simon Magus, to rescue his *Ennoia*, and to confer salvation upon men through knowledge of himself.

For as the angels were mismanaging the world, owing to their individual lust for rule, he had come to set things straight, and had descended under a changed form, likening himself to the Principalities and Powers through whom he passed, so that among men he appeared as a man, though he was not a man, and was thought to have suffered in Judaea, though he had not suffered.

But the prophets had delivered their prophecies under the inspiration of the world-creating angels: wherefore those who had their hope in him and in Helen minded them no more, and, as being free, did what they pleased; for men were saved according to his grace, but not according to just works. For works were not just by nature, but only by convention, in accordance with the enactments of the world-creating angels, who by precepts of this kind sought to bring men into slavery. Wherefore he promised that the world should be dissolved, and that those who were his should be freed from the dominion of the world-creators.

In this account of Simon there is a large portion common to almost all forms of Gnostic myths, together with something special to this form. They have in common the place in the work of creation assigned to the female principle, the conception of the Deity; the ignorance of the rulers of this lower world with regard to the Supreme Power; the descent of the female (Sophia) into the lower regions, and her inability to return. Special to the Simonian tale is the identification of Simon himself with the Supreme, and of his consort Helena with the female principle.

**God as The Imposter**

Viewing material existence as flawed or evil, **Gnostic cosmogony generally presents a distinction between a supreme, hidden God and a malevolent lesser divinity (sometimes associated with the Yahweh of the Old Testament)**[2] who is responsible for creating the material universe.[3] Gnostics considered the principal element of salvation to be direct knowledge of the supreme divinity in the form of mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.[3]

This presents the Christian God as an evil usurper, or as a malevolent manipulator. Simon Magus was said to be the founder of Gnosticism, or was at least the leader of it during the time of the Apostles.

Perhaps, the Devil was imprisoned in Hell because he realized that God was not the supreme being he said he was.

*Gnosis* refers to knowledge based on personal experience or perception. In a religious context, *gnosis* is mystical or esoteric knowledge based on direct participation with the divine. In most Gnostic systems, the sufficient cause of salvation is this "knowledge of" ("acquaintance with") the divine. **Could this be paralleled with the Druids?**

The use of gnostikos in relation to heresy originates with interpreters of Irenaeus. **The Druids hated Christian Monks, could there be an allegory here between Iranaeus and the Druids? Iranaeus describes Simon Magus as the fountainhead of all Heresy. Tertullian calls Paul "the apostle of the heretics**

Within early Christianity, the teachings of **Paul** (Simon Magus) and John may have been a starting point for Gnostic ideas, with a growing emphasis on the opposition between flesh and spirit, the value of charisma, and the disqualification of the Jewish law. The mortal body belonged to the world of inferior, worldly powers (the *archons), and only the spirit or soul could be saved. The term gnostikos* may have acquired a deeper significance here.

**[Some] early Christians understood the pre-incarnate Christ, ontologically, as an angel.** *When Simon Magus says he got his gospel from Jesus, maybe he met the pre-incarnate Christ. What if the pre-incarnate Christ was actually Lucifer. So Jesus was an imposter, because he is God the imposter, and is part of the "Holy Trinity".*

Jesus as Gnostic saviour

Jesus is identified by some Gnostics as an embodiment of the supreme being who became incarnate to bring gnōsis to the earth,[66][58] while **others adamantly denied that the supreme being came in the flesh**, claiming Jesus to be merely a human who attained enlightenment through gnosis and taught his disciples to do the same.[67] **Among the Mandaeans, Jesus was considered a mšiha kdaba or "false messiah"** who perverted the teachings entrusted to him by John the Baptist.[68] Still other traditions identify Mani and Seth, third son of Adam and Eve, as salvific figures.

The Apocryphon of John contains a scheme of three descendants from the heavenly realm, the third one being Jesus, just as in the Gospel of John.

The Syrian–Egyptian traditions postulate a remote, supreme Godhead, the Monad. Perhaps the true God?

What if, the true God *is* in the 10th level of Heaven, and is distracted by the constant choir that is celebrating him. This would mean that we could have to confront **God the Imposter** earlier in heaven. Or, what if the Supreme being cannot be reached, because The Imposter God is not letting souls leave the material world, and is instead imprisoning them.

In many Gnostic systems, God is known as the Monad, the One.[note 18] God is the high source of the pleroma, the region of light. **The various emanations of God are called æons.**

The Sethian cosmogony as most famously contained in the Apocryphon ("Secret book") of John describes an unknown God, very similar to the orthodox apophatic theology, but different from the orthodox teachings that this God is the creator of heaven and earth. Orthodox theologians often attempt to define God through a series of explicit positive statements: he is omniscient, omnipotent, **and truly benevolent**. [How do you reconcile benevolence with Hell?] **This can be one of the major promises of the book. How to answer that?**

The Sethian hidden transcendent God is, by contrast, defined through negative theology: he is immovable, invisible, intangible, ineffable; commonly, "he" is seen as being hermaphroditic, a potent symbol for being, as it were, "all-containing". In the Apocryphon of John, this god is good in that it bestows goodness. After the apophatic statements, the process of the Divine in action is used to describe the effect of such a god.

In Gnostic tradition, the term *Sophia* (Σοφία, Greek for "wisdom") refers to the final and lowest emanation of God. In most, if not all, versions of the gnostic myth, Sophia births the demiurge, who in turn brings about the creation of materiality. The positive or negative depiction of materiality thus resides a great deal on mythic depictions of Sophia's actions. She is occasionally referred to by the Hebrew equivalent of *Achamoth* (this is a feature of Ptolemy's version of the Valentinian gnostic myth). Jewish Gnosticism with a focus on Sophia was active by 90 AD.[*citation needed]*  **[Sophia is Ennoia - As described by Epiphanius, in the beginning God had his first thought, his *Ennoia*, which was female, and that thought was to create the angels. But, perhaps Ennoia was stolen by the Imposter God and used to create his evil material world.]**

Sophia, emanating without her partner, resulted in the production of the Demiurge (Greek: lit. "public builder"),[56] who is also referred to as Yaldabaoth and variations thereof in some Gnostic texts.[49] This creature is concealed outside the pleroma;[49] in isolation, and thinking itself alone, it creates materiality and a host of co-actors, referred to as archons. **The demiurge is responsible for the creation of humankind; trapping elements of the pleroma stolen from Sophia inside human bodies. [So, is God the Imposter really the Demiurge? Yes!]**

**The demiurge creates the physical universe and the physical aspect of humanity.** The term demiurge derives from the Latinized form of the Greek term dēmiourgos, δημιουργός, literally "public or skilled worker".[note 20] This figure is also called "Yaldabaoth",[49] Samael (Aramaic: sæmʻa-ʼel, "blind god"), or "Saklas" (Syriac: sækla, "the foolish one"), who is sometimes ignorant of the superior god, and sometimes opposed to it; thus in the latter case he is correspondingly malevolent. Other names or identifications are **Ahriman, El, Satan, and Yahweh.**  **[What if Satan was actually Nous, the First Male Aeon?]**

**In Sufism, Iblis rules the material world in a manner that resembles the Gnostic Demiurge.**

Ibn al-Muqaffa depicted the Islamic deity as a demonic entity who **"fights with humans and boasts about His victories" and "sitting on a throne, from which He can descend".[As in he can be *De-Throned*]** It would be impossible that both light and darkness were created from one source, since they were regarded as two different eternal principles.[135] Muslim theologists countered this accusation by the example of a repeating sinner, who says: "I laid, and I repent";[136] this would prove that good can also result out of evil. **[Except God the Imposter did not repent]**

In Valentinianism, Nous is the first male Aeon. Together with his conjugate female Aeon, Aletheia (truth), he emanates from the Propator Bythos (Προπάτωρ Βυθος "Forefather Depths") and his co-eternal Ennoia (Ἔννοια "Thought") or Sigē (Σιγή "Silence"); and these four form the primordial Tetrad.

In late antiquity some variants of Gnosticism used the term archon to refer to several servants of the demiurge. **[Could Archons actually be Angels?]**