Epiousios is the Fire that the Second Great Beast – Ra En Set – called down from the sky in Revelations 13:13. It’s the same Fire that Noah’s Great Grandfather Enoch saw in the Crystal Palace. Before that it was Prometheus bringing down the fire, and before that it was Lucifer gathering the Daimons of the Diabolicon around it.
Epiousios (or Supersubstantial) is a word that addresses some basic questions on how and why Xeper works, and what we become. Epiousios contains within itself a teaching that is whole and complete, and offers a key to Becoming more substantial – in fact Supersubstantial – in all aspects of life.
In it’s simplest form, it says: You are what you eat. What you consume will effect your production; and so you have a choice – to produce grape juice, or produce wine.
Another simple conception is that The Supersubstantial is – and always has been – symbolized by the Black Flame. It is the fire that nourishes Xeper. It is the Fire that we receive, consume, process, integrate, and Remanifest in a Supersubstantial state of being.
Here then are some observations on the word Epiousios which I’ve mentioned before here and there in various places like The Sirius Workings Vol. 3. I think it is a very significant word that addresses some basic questions on how and why Xeper works, and what we become. I feel that Epiousios contains within itself a teaching that is whole and complete, and offers a key to Becoming more substantial in all aspects of life.
The simplest translation of Epiousios is the Latin innovation, “Supersubstantial” which could also mean “extremely nourishing,” “excessively real,” or “high quality essence.”
Epiousios is grammatically versatile:
- Epiousios can be used as an adjective as in “super substantial.” This is the primary sense and one thing that sets it apart from other Aeonic utterances.
- Epiousios can be used as a adjective-noun as in “supersubstantial bread.”
- Epiousios can be expressed in a noun form as in “super substance.”
In comparing to previous aeonic utterances, Epiousios is similar to Xeper in that it is an ancient ‘dead’ non-English word with a simple English translation:
- Xeper = Become
- Epiousios = Supersubstantial
It is also similar to Xeper in that you cannot be totally sure how it is pronounced from simply reading it. You must hear it from another who knows.
Epiousios is pan-temporal and addresses questions about the ‘how’ of Xeper:
- the past – how Xeper became a possibility for the human race.
- the present – how Xeper can open us to receiving a higher form of nourishment.
- the future – how we can Become Supersubstantial.
Epiousios integrates with and illuminates the formula of Xeper, and may be expressed as “Xeper and Remanifest Epiousios,” “Xeper and Remanifest Supersubstance,” “Become Supersubstantial” or “Remanifest Supersubstantial” and so forth.
The word ‘Epiousios’ appears in the Greek translation of the Gospels – Mathew 6:11 and Luke 11:3. In this regard it is similar to Thelema, which can be found in Rev 4:11 (see Mark Luskin’s blog).
The Greek translation of the Gospels is in fact the word’s only appearance in the entire corpus of Ancient Greek writings thus qualifying it as what linguists call a Hapax Legomenon (a word used only once). It was translated into Latin as “Supersubstantialem.” Whatever word the Greeks were trying to translate from the Aramaic texts of the Gospels has been lost and remains a great mystery known only to the ancient pre-Christian – possibly Gnostic – sects who developed it – the lost word behind behind Epiousios.
Epiousios responds to the question of how Xeper works to produce a more substantial state of being. It is a prerequisite for Xeper, and also describes the result of Xeper. This teaching assumes that the term ‘being’ is constituted by body and mind, and that Xeper references emotional, mental and physical well-being. Xeper might thus act as a barometer of a being’s health, and Epiousios is the nourishment supporting that health; a nourishment derived from the work of pursuing initiation, and in particular exchange with others who are also pursuing initiation.
The term Gift of Set has sometimes been used to refer to a substance (the Black Flame); other times to Daimonic intervention and genetic alteration in the human genetic structure, and sometimes to both interchangeably. The utterance of Epiousios illuminates and functionally differentiates between these two distinct phenomena.
We begin with the idea of a universal life-force energy which fuels all organic life (Arkte) but has a unique effect for man due to his ability to extract finer elements from it. These finer elements constitute Epiousios. Man’s ability to extract and process this finer substance is either the result of evolution (random and mechanical), or intervention (intentional and conscious). The fact that we find Telos, or purposefulness demonstrated throughout the process leads us toward the latter possibility of intervention, but it is permissible for now to leave this question open (Runa).
Thus Epiousios may also be used to refer to the possibility of a subtle, cosmic substance responsible for the emergence, energizing, expansion, and Remanifestation of conscious life on Earth; a substance that integrates with man’s internal system producing psychecentric evolution; a substantial force flowing through our branch of the universe and solar system, blanketing planet Earth with the potential for accentuated conscious evolution, and pointing toward a biological basis for Xeper.
When we study conventional and Newtonian laws of energy and energy economy – one thing we consistently come upon is the fact that there is a finite supply of energy. So it is with the energizing substance Epiousios – there is a finite supply and this is one reason why there has always been a seemingly finite number of the Elect.
In Left-Hand Path mythology Epiousios has sometimes been referred to with the term “Black Flame”. For instance the way it is described in the Diabolicon as reflecting substance, energy, and purposefulness (see also the S.:E::T formula), is very much in line with Epiousios; likewise with what is then referred to by Set as His “own essence” that He must give further of unto His Elect. It is something that descends upon the Earth and has a consciousness-enhancing effect on humanity, also reflecting descriptions in various ancient sources such as the apocryphal Book of Enoch.
In Pagan and Animistic mythology Epiousios has been hinted at with other names – Aether, Prana, Flygia, Qi, or Chi, and has been explored in more modern contexts such as Animal Magnetism, Odic Fluid, Vril and Orgone. It is beyond our scope to study each of these here, but we can begin to see the universality of the idea of the Supersubstantial to the extent even of modern attempts to approach it scientifically.
Epiousios points out the mechanics behind these various mythologies, suggesting that the same Black Flame witnessed by Enoch, was later referred to by certain Greek Mystery schools as Epiousios.
We like to think of Xeper as an alchemical process – so then what is it that is mixed with being to produce it?
The human race has a specialized capacity for processing Epiousios. As the fish consume water to extract a higher form of nourishment (oxygen), so does man consume impressions to receive a higher form of nourishment (Epiousious). In this sense it constitutes a 3rd kind of nourishment. In order to live man consumes 1) food/water and 2) oxygen. The 3rd kind of food comes in the form of impressions, consciously received. If a man doesn’t get the first two kinds of nourishment, he soon dies. Without the 3rd kind of nourishment, a certain part of him is never born – never lives. If he learns how to consume this 3rd kind of food he can discover a new kind of life – the real life spoken of by the Magi that only the Elect may know.
As with the Black Flame, the emergence of Epiousios makes Xeper possible within the universe. The energy signatures of all other manifestations of organic life on Earth level-off in moderation at a certain point; by Epiousios may man – or the elect of man – move beyond the mean, shattering all expectations. Also like the Black Flame, the reception of Epiosious makes Xeper possible for individual being. Thus might a man defy all constraints.
Epiousios enters being via consciously received impressions. It exists all around us, but we must make certain efforts in order to awaken to it; and be open to receiving it. It teaches us what it means to have an ‘open’ state of being (Synesis), that we must actively become passive in order to be able to receive something higher, and that there is something very significant and valuable in our direct interactions with other initiates. In working with Epiousios we learn that our interactions with other initiates present us with some of the greatest opportunities for exchange – opportunities to receive something higher.
In relation to the Aeon-Instituting Utterance of Xeper, Epiousios appears on both the front-end (causal) and back-end (resultant) of Xeper. On the the front-end it integrates with being to facilitate Xeper; On the back end we find the result – the Remanifestation of a Supersubstantial state of being. We consume the Supersubstantial as a prelude to Xeper, and we Remanifest the Supersubstantial as a result of Xeper. Xeper is the firing process that blends Epiousios – The Black Flame – with being. Perhaps you have heard the expression “you are what you eat,”? In consuming Epiousios, we become Epiousios; and without Epiousios, Xeper is only an idea, a wish, a dream.