The facet of God which is knowable through reason is the divine Logos.
“Unfortunately I am in no position to tell you everything I know about.
But at least I will try to make the elements clear to you.
Because of your ignorance I will therefore begin elsewhere this time:
What you need to know is that before I became acquainted with Christianity, I was a rhetorician and philosopher in the city of Alexandria.
I had a considerable throng of students, including many Romans, also a few barbarians from Hispania and Gaul.
I taught them not only the history of Greek philosophy but also the new systems, among them the system of Philo, whom we call the Jew.
He was a clever head, but fantastically abstract, as the Jews are wont to be when they devise systems; when moreover he was a slave of his own words.
I added my own, and wove an atrocious web of words in which I entrapped not only my listeners, but also myself.
We rioted terribly among words and names, our own miserable creatures, and** accorded divine potency to them.
Yes, we believed in their reality, and believed that we possessed the divine and had committed rum it to words.” ~The Anchorite, The Black Books, Page 103
Philo Judeaus, also called Philo of Alexandria (20 BCE- 50 CE), was a Greek-speaking Jewish philosopher.
His works presented a fusion of Greek philosophy and Judaism.
For Philo, God, whom he referred to by the Platonic term “To On,” ·was transcendent and unknowable.
Certain powers reached down from God to the world.
The facet of God which is knowable through reason is the divine Logos.
There has been much debate on the precise relation between Philo’s concept of the Logos and John’s gospel. On June 23 , 1954,
Jung wrote to James Kirsch, “The gnosis from which John the Evangelist emanated is definitely Jewish, but in its essence is Hellenistic, in the style of Philo Judaeus, from whom the conception of Logos also sterns” (Ann Conrad Lammers, ed., The Jung-Kirsch Letters, trans. Ann Conrad Lammers and Ursula Egli [London: Routledge, 2016] , p. 205 [tr. mod.]). ~The Black Books, Vol. III, Page 103, fn 14
2I. John l:I- IO: “In the beginning was the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God.
All things were made by him; and without him was not any thing made that was made.
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.
There was a man sent from God, whose name was John.
The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light.
That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not.” ~The Black Books, Vol. III, Page 04
22 . LN instead has: “‘And life was the light of men and the light shines in the darkness and the darkness
has not understood it. But it became a person sent from God, by the name of John, who came as a witness
and to be a witness of the light. The genuine light, which illuminates each person, came into the
world: He was in the world, and the world became through him, and the world did not recognize him.’ ”
LN continues: “-That is what I read here. But what do you make of this?” (pp. 245- 46). 104
