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Revelations of the Gnostic Christ

by Goatchrist

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1.
PRELUDE: Multitude of voices: Keter-Hokhmah-Binah Hesed-Gevurah-Tiferet Netzah-Hod-Yesod-Malkuth Keter-Hokhmah-Binah Hesed-Gevurah-Tiferet are spheres of the Holy truth. GOSPEL OF JUDAS: Narrator: Jesus Christ is the son of the Godhead, Whose blood is the wine and whose body is the bread, That was partaken of at the Last Supper, Where, within the house, away in an upper room, The Christ took Judas Iscariot aside, And told him he must betray his life. Indeed, as it seems, Judas was the only disciple who understood the teachings. Judas: Lord, I take thee at thy word, But to do this task is quite absurd. Why should I condemn thee to die, When thou art the gift of eternal life? Your request causes my heart much strife. I ask you: why? Jesus: Judas, I speak to thee as thy Lord, If I am to be Christ; if myself is the word, Then I, comprised of abstract form, Melded onto flesh and bone, Must transcend beyond the physical life, To be the risen Christ. Narrator: When Jesus had said all he needed to tell, He departed from Judas to address the twelve, saying: Jesus: One of you will raise a church in my name, But only evils shall occur within. Narrator: And Peter's face, it told, oh, of much pain. His church is in vain. And so the Lord went unto Gethsemane, Where he sat and thought beneath a great old tree. Whilst Judas cried long into the night, What he must do felt wrong, but he knew it was right. For how else could Jesus ascend to be the light, The truth and the life. Narrator & Judas: And so the time came to do the deed, Judas called the Sanhedrin, at once taking heed. And he led them out to the great old tree, Took Jesus' face in his hands and he kissed his cheek. And said "Rabbi, oh look, for it is me, So may it be." Narrator: And Jesus was taken to Golgotha and died, But the soul is eternal - forever alive, And so Jesus did become the word, Spread around the Earth; from all ears heard. So the Christ took Judas Iscariot aside, And told him he must betray his life.
2.
MONAD AGAINST DEMIURGE: Narrator: First: the Monad there at the beginning, Only abstract, not yet physical, For matter had not Yet been made material. From the state of oneness and the clause of omniscient mind, Stem necessary consequences: Further states unbound by time. Voice of the Monad (existent already): I am that which was at the beginning, Sum of all the parts Which are existent - in existence, From the end unto the start. I command all things, Yet at the start I ruled ideas alone. A world of things did not exist, So there I did not set my throne. Voice of the Demiurge (being born): I am now awake, I am the first thing to materialise, I am the sphere of Malkuth, I am the spark of dust and light. I am the one who forges all life, I am the one maintaining space, I am the one you deem 'on high', I am the 'it' in any place. Narrator: And so became these different planes, Forged by these seperate being-states. The Demiurge with matter and force, The Monad with ideas and thoughts, But too Monad with matter and force, For Monad is the sum of all, And too Monad with Demiurge form, For Monad is the sum of all. First: the Monad there at the beginning, Only abstract, not yet physical, For matter had not Yet been made material. From the state of oneness and the clause of omniscient mind, Stem necessary consequences: Further states unbound by time.
3.
THE SOPHIA OF JESUS CHRIST: Jesus: You wished to know. You wished to be as one, so As I was not one with you - Wisdom not Logos, the flesh still untrue. As you conceived alone, You fell further from God's throne. Jesus: Oh I wished to fuse with thee; The feminine aspect, for all eternity. But then I was not formed... A world of matter was not yet forged. Jesus: Oh you art not mine wife, But woman reflected through mine life. A world of matter was not yet forged. But then I was not formed... The feminine aspect, for all eternity - Oh I wished to fuse with thee. You fell further from God's throne, As you conceived alone. Wisdom not Logos, the flesh still untrue, As I was not one with you . You wished to be as one, so You wished to know. Oh I wished to fuse with thee; The feminine aspect, for all eternity. But then I was not formed... A world of matter was not yet forged. So you birthed the material plane, Imperfect and evil, disordered and vain. The modern soul, in mind of this, Knows not that you still exist.
4.
THE SECRET REVELATION OF JOHN: Narrator: John is his name, and he lives in a cave. This is how his mind was saved. Jesus had died and ascended far from reach, But he did return, and continued to teach. Jesus: The Monad is one. It is what begun The existence of all; From whom abstract would form. I, Autogenes, Seperate by degrees From the Sophia of the Epinoia. Narrator: Sophia made a form Without her male consort. The Demiurge then came, Making the physical plane. It called itself divine, Unto Adam gave life, Forged the world from the void, And balance it destroyed. John: Oh, Lord, is it true? The first being to self realise Was not the Monad? But the Demiurge with material lies? Jesus: The Monad is one. It is what begun The existence of all; From whom abstract would form. I, Autogenes, Seperate by degrees From the Sophia of the Epinoia.
5.
PRAYER OF THE APOSTLE PAUL: Paul: Give me your mercy; My redeemer - redeem me, For I am yours, The one who has come forth. You are my mind; bring me forth! You are my treasure house; Eternal Lord. You are my repose; Give me the perfect thing that cannot be known. You are my fullness; Of abstract throne. Give me your mercy; My redeemer - redeem me, For I am yours: The one who has come forth. O Lord, I say it to thee: "The word of the baptists And the catholics are heresy". O Lord, I know it of thee: "The Jesus of the Bible, Is not who ye really be". Jesus Christ, The Lord of Lords, The King of the ages, Of brass tongue sword. Jesus as Hokhmah: Son of Man, Living spirit, Paraclete of truth. Give me your mercy; My redeemer - redeem me, For I am yours: The one who has come forth. You are my repose; Give me the perfect thing that cannot be known. You are my fullness; Of abstract throne. Give me your mercy; My redeemer - redeem me, For I am yours: The one who has come forth. Give me authority, Give healing unto my body when needs be. Redeem eternal light: Unto those minds, now blind, grant your sight. You are my mind; bring me forth! You are my treasure house; Eternal Lord. Give me your mercy; My redeemer - redeem me, For I am yours: The one who has come forth.
6.
APOCALYPSE OF ADAM: Narrator: Here stands Adam, Great Kabbalist 'adamah'. First savage to ponder, First to know, first to wonder. Beside him stands his offspring: Not he dead, not he condemned to wander. Seth aside the first-made man, Learning truth none may tear asunder. Seth: O', father, I beseech thee: Tell me the wholeness of the glory; The natures of the stars; The mysteries of Kabbalah. Adam: O', son, so let it be known: I, mankind, stand high alone, And have to me my kingdom shown, It reigns above the maker's throne - But too it dwells beneath the stars, That plot the map of Monad's heart. This truth will be known deep within, To those of aeon with no king. Seth & Adam: I call to the names of God: Yod-He-Vau-He; Tzevaot; El; Eloi; Elohim: The Demiurge - Deluge it brings. The thirteen kingdoms shall forget, Their root in earth; it shall beget The great destruction by the flame. And only then you'll know the name.
7.
8.
Amen 00:54

about

Dedicated to B. Schwendiman and A. M. Roberts, who unknowingly rekindled within me the spark of gnosis, such that I came to behold the reality of gnosis in Christ, in fierce opposition to modern Christianity and its schemas.

"Gospel of Judas" [The Gospel of Judas. 280 A.D., Nag Hammadi library] concerns the truth about Judas Iscariot: that he was, in fact, the only disciple who understood the Kabbalistic basis of Jesus' teachings, and thus was the candidate selected by Jesus at the Last Supper to betray him, being that Judas knew the necessary significance of Jesus ceasing to exist in the physical and transcend to become the 'risen' (existent in the abstract) Christ.

"Monad Against Demiurge" [The Sophia of Jesus Christ, 3rd Century A.D., Nag Hammadi library & Apocryphon of John, 180 A.D., Nag Hammadi library] describes the metaphysical constructions of Monad and Demiurge, these being the set of all things (both abstract and physical objects) and the set of all physical things respectively. It must be noted the the set 'Monad' therefore includes the entirety of the set 'Demiurge'. Now it can be shown that the Demiurge - all physical things; the universe without abstract concepts considered - fulfils the criteria of Godhood: it is everywhere at once, being that all 'wheres' (4-dimensional spacetime 'zones') are within its set; it is in all things, being that it is all things; it controls everything, being that all physical laws exist within its set; it has consciousness, being that we are physical beings (at least, in part) and we have awareness. But recall that Monad contains Demiurge entirely. So if Demiurge possesses Godhood, so must Monad (necessarily and trivially). This grants us a new tool when reading scripture: that at any given point, "God" may be referring to two different 'things': the set of all things, with abstractions included, or the set of all physical things, with abstractions discluded. Clearly, if one 'God' contains no principles or ideas, it possesses different characteristics to one which does. Thus, whether some scripture is referencing Monad or Demiurge must be determined by inference from context, specifically in mind of how abstractions relate (or rather, if they relate at all) to said 'God'.

"The Sophia of Jesus Christ" [Acts of Thomas, 3rd Century A.D., from Wright's Apocryphal Acts of the Apostles, 1871] details the nature of Sophia: a feminine counterpart to the archetype of Christ Jesus, representing what would, with the modern construction of Jesus, be termed 'Christ's wisdom'. Whilst different gnostic sources ascribe different qualities or statehoods (in the abstract) to Sophia, a view of commonalities would suggest Sophia is of the lowest aeon, and that her desire to procreate without her archetypal consort, Jesus (of original abstract from) birthed the Demiurge. My own demystified metaphysical interpretation of this returns to the triad 'Godhead' from the Kabbalistic Tree of Life, these sephirot being Keter, Hokhmah and Binah - or, Monad-ness, wisdom and understanding. If Sophia (wisdom) makes form through the nature of Monad-ness - both in reference to herself, procreating as Monad rather than Duad as one would if with consort, and in reference to the creation of a whole 'one' through new life; a singular living being - and does so without the understanding represented by Christ, then physicality is suggested to be the result. In other words: this physical plane exists by virtue of the fact that some force that may create a 'whole new one' was 'applied' (in a very superveniently-abstract way of speaking) to the set of all wisdoms, but without having understanding to comprehend these wisdoms.

“The Secret Revelation of John” [Apocryphon of John, 180 A.D, Nag Hammadi library] describes Jesus, in his transcendent, risen form (i.e. Jesus the abstract concept, rather than Jesus the physical man) teaching John about the nature of Monad and Demiurge, and his own female counterpart Sophia.

“Prayer of the Apostle Paul” [The Prayer of the Apostle Paul, 75 A.D.] recounts the eponymous (and also pseudonymous) prayer, being deeply gnostic in form, and bearing parallels to the basis texts of Hermeticism, the three tablets (hymns) of Seth and the Gospel of Philip.

“Apocalypse of Adam” [The Apocalypse of Adam, 1st Century A.D., Nag Hammadi library] explores the namesake text, detailing a dialogue between Adam and Seth in which Adam reveals the nature of the Demiurge and it’s deluge upon the Earth. Clearly, this is no foretelling of miraculous and supernatural events; Adam is the Earth (in Hebrew, ‘adamah’) and too he is mankind, postulating (from deductive reasoning) that the nature of the laws which control exclusively- and exclusively control the universe (these ‘prophecies’ probably deduced subsequently to the consumption of psilocybin mushrooms, which would allow analysis of metaphysics from a more free abstract basis (in relation to pre-established human schemas)).

Of note is the album’s run time - 33:33. This number was chosen numerologically the signify the four Kabbalistic ways of analysing the concept of the Trinity (3) - thus, three four times. The first way is the literal interpretation of the Trinity - the meaning of such notions as the Father, the Son and the Holy Spirit as they appear ‘immediately’ to us, so-to-speak, without much analysis or mystical framing. These conceptions, which on some level are visual in the mind’s eye, are useful tools through which we can more easily establish symbolic links, with these links being between these imagined icons and whatever principles or concepts we ascribe to them. The second way is the metaphorical analysis. It would mean nothing for me to explain my own metaphorical understanding of the Trinity; this is a wholly personal exercise if it is to hold any real significance to each individual. The third way is the utilitarian function. It would seem absurd to suggest that the concept of the Trinity has any day-to-day utility - and indeed, it hardly does, in the standard sense of the word. However, there is certainly utility in the Trinity as a concept in ever-reaffirming - if conceived of properly - the ‘proper’ metaphysical framework through which this whole field of study must be framed. Recall, from the first album, the Pythagorean framing outlined in “Worlds”: all existence may be subdivided into two ‘zones’ (these being the abstract and physical planes) and plane in which they interact. Clearly these three are analogous to the Father (the set of all abstractions), the Son (the set of all physicalities - this is why the symbolism of God having a physical body is of such importance), and the Holy Spirit (ultimately, the set of all systems that are both existent and a composite of abstract and physical objects). The fourth way is the mystical analysis of the Trinity, which begins with an appeal to the Kabbalistic Tree of Life, in particular the first three sephirot - Keter, Hokhmah and Binah. Consideration of God (Monad), Christ (in modern form, having completely absorbed Sophia) and the Holy Spirit reveals that there exists parity between these three and Keter (Monadness), Hokhmah (wisdom) and Binah (understanding).

I have also left some very obscure Gematria in the lyrics; rather than give these meanings away, I shall leave it for the discerning listener to uncover.

credits

released January 26, 2020

J. Guilherme - all instruments and vocals, songwriting, recording.

Written and recorded during December, 2019 and January, 2020 at J. Guilherme's home studio.

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Goatchrist Leeds, UK

Experimental musical entity expounding Kabbalistic truth.

Leeds, U.K.

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