Introduction (Excerpt) The present paper on the Consciousness of Jesus, His Self-Knowledge, relates to the development of Grace in His Soul, which Grace, in the stages of its developmental growth, I relate to His possession of the Beatific Vision in order to add to the discussion of this topic and to make more specific the full humanity of Jesus who is like us in all things except sin. I intend to do this by study of commentaries on John 1:18, 3:13, 6:46, and 14:6, coupled with an outline of the stages of development of the Life of Grace of the soul and the soul’s experience of the Transient Possession of the Beatific Vision. My focus is on Jesus’ ascending and descending in John’s Gospel (3:13) in the light of knowing and being, both of which are colossal in John in order to know what is the full extent of the Divine Humanity of Jesus as He is fully human as grown into Divine in both descending from God and ascending to God, with an ascending and descending, in the view of this paper, enclosed in His earthly existence by means of a Transient Ascent to the Beatific Vision given to His human superconsciousness, Divinizing His human intellect, will, and memory. In this way, He is the Exemplar and Source in humanity of the Gift of Transient Beatific Vision which is possible to anyone as God may Will.

"Considering the fact that one’s entrance into the spiritual world is synonymous with experiencing Christ in the Etheric sphere of the Earth, let us consider how the Christ event relates to our own initiation process. The Mystery of Golgotha, referring to the passion, crucifixion and resurrection of Jesus Christ, contained within it all of the elements of the secret rites of initiation of the Mystery schools of antiquity. Within the suffering, crucifixion, death and resurrection of Christ we can see a macrocosmic version of initiation which was the culmination and fulfillment of all the microcosmic enactments of aspiring students of the mysteries which preceded it from antiquity forward. The Mystery of Golgotha fulfilled all of the goals of the mysteries of antiquity and infinitely more. The purpose of this arcticle is to allow modern readers the opportunity to illuminate their own experiences of the threshold using the Egyptian Initiation as a template for modern initiation experiences."

This discussion explores both ancient and modern thoughts about the consciousness of Christ and provides links to modern psychology

A modified version will be published in Gnosis Vol. 1 2021. In this article, I present a new reading of the Gospel of Truth, Nag Hammadi Codex I.3. Although Gnostics often have been described as taking part in the Godhead, the consequences are understudied. According to my analysis, the knowers are not subordinated to, but on equal footing with the Savior. Here, I draw the attention to some gradual processes. The Savior understands more and develops in the encounter with the need of others, saved as well as not yet saved. Through mission and deepening insight, the knowers more and more actualize themselves as Saviors, thereby embodying divinity. The consequence of this is a gradual actualization of the godhead itself. As the knowers gradually are enlightened and their divine nature disclosed, the insight of the godhead accordingly evolves. Thus, mutuality is a key concept. The Saviors cannot actualize their own nature without first having been saved and then they need to save others. The godhead, Saviors and saved are interdependent. The godhead evolves into actualized divinity through the evolving enlightenment of all its parts. Thus, the daily-life encountering with others is of fundamental importance on all levels, from the individual to the cosmic.

Gaining an insight on how the human perceptive apparatus has the ability to discern between the worlds, physical, divine and demonic, has intrigued many theological minds throughout the history. The concept of ‘spiritual senses’, developed in the patristic period, offers a platform for the debate on the intricate role that sensorial, psychological and spiritual skills play in perceiving the transcendent world. This paper argues that an encounter with the Judeo-Christian God presupposes, besides an innate spiritual, a priori, pre-cognitive consciousness regarding the existence of the divine, also a wholistic animation, regeneration and transfiguration of the human perceptive and psychological apparatus, through sanctification by the work of the Word and the Holy Spirit, in the community of believers.