Yaldabaoth is not Yahweh

Yaldabaoth is not Yahweh

"He Who Is" or "The One Who Is"

In the Nag Hammadi Library the divine name Yahweh is used in prayers and hymns the Deity is addressed as  "He Who Is" or "The One Who Is" "You-who-are". This is a literal translation of the divine name into English Yahweh means "He-Who-Will-Be" or "He-Who-Is"

The Savior said: "He Who Is" is ineffable. (The Sophia of Jesus Christ)

"He Who Is" sometimes translated "The One Who Is"

The description of the divine name in the Septuagint of Exodus 3:14 He Who Is for ehyeh asher ehyeh I Will Be Who I will Be

Hebrew אֶהְיֶה אֲשֶׁר אֶהְיֶה‬ (´Ehyeh´ ´Asher´ ´Ehyeh´), ; Leeser, “I WILL BE THAT I WILL BE”; Rotherham, “I Will Become whatsoever I please.

Greek., Ego´ eimi ho on, “I am The Being,” or, “I am The Existing One”;

Exodus 3:14 And God said unto Moses, I am HE WHO IS (ho ōn): and he said, Thus shalt thou say unto the children of Israel, HE WHO IS (ho ōn) hath sent me unto you.

Exodus 3:14  And God spoke to Moses, saying, I am THE BEING; and he said, Thus shall ye say to the children of Israel, THE BEING has sent me to you.

In his fifth book of Stromata, Clement of Alexandria refers to some passages of the Hebrew Bible which present riddles. Among these, Clement includes a text that speaks about "the secret four-letter name, which was affixed to those who alone had access to the innermost sanctuary; the name is called Jave/Yave, which means the 'One who is and who will be'. Among Greeks, too, the name God contains four letters" (5.6.34,5).

In the first Apocalypse of James, Christ exhorts James to cast away the bond of flesh that encircles him, and continues: Then you will reach The-One-who-is. And you will no longer be James; rather you are The-One-who-is.

the Gnostic should cut the bond with the material world; then the inner self will be able to return to its origin and be united with ‘The-One-Who-Is’, the transcendent God. Was this designation for 

In the Gospel of the Egyptians (c. 150 CE), one reads: O glorious name, really truly, o existing aion, Ieêouôa (ιιιιεεεεηηηηοοοουυυυωωωωαααα), his unrevealable name is inscribed on the tablet (...) the Father of the light of everything, he who came forth from the silence (...) he whose name is an invisible symbol. A hidden, invisible mystery came forth Ieouêaô (each vowel is repeated 22 times).

iiiiiiiiiiiiiiiiiiiiii EEEEEEEEEEEEEEEEEEEEEE oooooooooooooooooooooo uuuuuuuuuuuuuuuuuuuuuu eeeeeeeeeeeeeeeeeeeeee aaaaaaaaaaaaaaaaaaaaaa OOOOOOOOOOOOOOOOOOOOOO.

Here in the Holy book of the Great Invisible Spirit or the Gospel of the Egyptians each of the vowels is written 22 times and there are 22 letters in the Hebrew alphabet

this means Ieou, or Yao is alpha and omega 

 the Greek equivalent Ieou of the Hebrew Yah {, which is most likely "a graecizcd form of Ya(hw)ê,

Barbelo 

The word Barbelo apparently comes from Hebrew Be-arba Eloha

The meaning of the Semitic/Aramaic name is uncertain ("God is in the four," "daughter of the lord," "mighty through God").

The name of Barbelo seems to be based on a form of the holy four-letter name of God within Judaism, and it apparently comes from Hebrew-perhaps ‘God (compare EL) in (b-) four (arb(a)," 

Barbelo comes "from the Hebrew baba' ‘eloh, ‘in the four is God'. with an abbreviated feminine ‘o' added to make the name a feminine aspect of God. 

'The Deity-in Four', with reference to the Tetragrammaton Τετραγράμματον, meaning "[consisting of] four letters"), יהוה in Hebrew and YHWH the ineffable four letters name of God

The Deity or Lord-in Four the four letters of the divine name Barbelo proceeds or is emanated from the four letters of the divine name

The memorial, in its simplest form, is ehyeh asher ehyeh, "l will be who I will be." Asher, "who," the relative pronoun in this memorial, is both singular and plural, masculine and feminine.

Barbelo is feminine aspect of God, Barbelo is mother, wisdom and the holy spirit or active force.

Barbelo she is Mother/Father and She brought forth the Christos through Him who is the Light.

Barbelo as the Mother the titles the Father and Mother (these are the masculine and feminine names of one androgynous being 

The Holy Spirit - Barbelo, is not a person or primordial being controlled by the Father it is an aspects of the mind of God or mental powers, unfolding or expanding from its thought to become an idea

Clearly we can see that the divine name YHWH is used in the Nag Hammadi Library being translated as "He Who Is" or ‘The-One-who-is’, ‘You-Who-Are’, which is the meaning of the word Yahweh "He Who Is "He Causes to Become or "I am The Existing One"

This shows that Yahweh is not Yaldabaoth

Yaldabaoth is not Yahweh

In the Apocryphon of John Yaldabaoth has two sons Elohim and Yahweh again this shows that Yaldabaoth and Yahweh are not the same person 

The Apocryphon of John:

The first ruler saw the young woman standing next to Adam and noticed that the enlightened afterthought of life had appeared in her. Yet Yaldabaoth was full of ignorance. So when the forethought of all realized this, she dispatched emissaries, and they stole life out of Eve.

The first ruler defiled Eve and produced in her two sons, a first and a second: Elohim and Yahweh.

Elohim has the face of a bear,
Yahweh has the face of a cat.

ln the BG and llt,l version il is Eloim who is the righteous one and rules over fire and wind, and Yave (IIl,l : € I ¡yr r ) is the unrighteous one and rules over water and earth (BG 62. 12- l8; lll,l 31.12-19).

Ialdabaoth Greek Ιαλνταμπαόθ Yaldabaoth Hebrew ילדאבהות (Literally "Children of the Void," or Children of the Abyss (depth of the waters) from ילדה = yalda= child; בהו = bohu = void; אבהות = abbott = fatherhood, parentage, paternity).

Yaltabaoth

And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth.
The Apocryphon of John

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, "Child, pass through to here," whose equivalent is 'yalda baoth'.
On the Origin of the World

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him. And because of that voice, he called himself 'Yaldabaoth'. But 'Ariael' is what the perfect call him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia withdrew up to her light.
On the Origin of the World

In the gnostic scriptures Yaldabaoth is described as a lion or a lion-faced serpent these are symbols of the outward senses or ego

O Ialdabaoth, who art the rational ruler of the outward senses,

Yaldabaoth (ignorance via the ego) is created when reason follows the outward senses

The Gnostics held that Yaldabaoth was the lord of this world and dominates the human condition. Yaldabaoth defines human psychological existence. humans are of necessity ego-bound in the sense of being required to develop an individual ego for the gnostics the figure of Yaldabaoth is the shadow of ego development Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego

mankind has observed the characteristics and habits of animals and has applied them in a figurative or symbolic sense to persons, peoples, governments, and organizations. Thus Yaldabaoth is a symbol of human consciousness individually and organised collectively in opposition to God

lion-faced serpent The "serpent" is outward senses of consciousness. It may also be called desire, Those who had been bitten by the fiery serpents that is the lust of the flesh, and the lust of the eyes, and the pride of life,.
In the Bible wicked people and nations are described has a lion

.Because of the lion’s fierce and predatory characteristics, the animal was also used to represent wicked ones (Ps 10:9), persons who oppose God and his people (Ps 22:13; 35:17; 57:4; Jer 12:8), false prophets (Eze 22:25), wicked rulers and princes (Pr 28:15; Zep 3:3), the Babylonian World Power (Da 7:4). And the seven-headed, ten-horned wild beast out of the sea, which gets its authority from the dragon , was depicted as having a lion’s mouth. (Re 13:2) At Psalm 91:13 the lion and the cobra seem to denote the power of the enemy, the lion being representative of open attack and the cobra of underhanded scheming, or attacks from a concealed place.—Compare Lu 10:19; 2Co 11

The lions of Daniel 6:10-23 represent the savage thoughts that arise in us.

Re 13:2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

Pr 28:15 ¶ As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.

Ps 22:21 Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.
Isa 5:29 Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.

1Pe 5:8 ¶ Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:


2Ti 4:17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

The dragon stood on the shore of the sea. And I saw a beast coming out of the sea. It had ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name.
Like the Beast in Rev 13:1 Yaldabaoth is described as ascending out of the sea there appeared for the first time a ruler, out of the waters, lion-like in appearance

The "Seas" of Genesis 1:10 represent the unformed state of mind. We say that a man is "at sea" when he is in doubt about a mental process; in other words he has not established his thoughts in line with the principle involved, he is unstable.

Water ("the sea"), in Mark 6:47-51, represents doubt; it can also be understood as denial of sin bad thoughts and beliefs. The racing thoughts have formed a sea of thought, and to walk over it safely requires that one have faith in oneself. Faith necessary to accomplish so great a work comes from understanding--understanding of God and Christ.


Yaldabaoth is not Yahweh but represents the carnal mind or the ego
Yaldabaoth is a personification of human nature
Yaldabaoth describes human psychological existence
the figure of Yaldabaoth is the shadow of ego development Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego

The Ecclesia The Church

The Ecclesia The Church

13 He is “heavenly bread” and “spiritual food” furnishing life by food and knowledge, “the light of men,” that is, of the Church. Therefore those who ate the heavenly bread died, but he who eats the true bread of the Spirit shall not die. The Son is the living bread which was given by the Father to those who wish to eat. “And my flesh is the bread which I will give,” he says, that is, to him whose flesh is nourished by the Eucharist; or better still, the flesh is his body, “which is the Church,” “heavenly bread,” a blessed Assembly. And perhaps just as the elect are essentially derived from the same substance, and as they will also attain the same end. . (Extracts from the Works of Theodotus)


As through the body the Lord spake and healed, so also formerly by the prophets, and now by the apostles and teachers. For the Church is the minister of the Lord's power. Thence He then assumed humanity, [9] that by it He might minister to the Father's will. And at all times, the God who loves humanity [1] invests Himself with man for the salvation of men, -- in former tithes with the prophets, and now with the Church. For it is fitting that like should minister to like, in order to a like salvation. (Extracts from the Works of Theodotus)

The Term 'Church' or congregation means “called out.” Hence, it pertains to a group of persons called out or called together. It means an assembly of the called.

An assembly of Christians gathered for worship in a religious meeting those who anywhere, in a city, village, constitute such a company and are united into one body

Usually when the NT mentions “the church” in a general sense, reference is being made to the body of Christ

The Church is likened to a body with Christ as the head: "And he is the head of the body, the Church" (Col 1:18); "Now ye [the Church] are the body of Christ, and members in particular" (1Co 12:27). Just as a body has many different parts, each with its own function, so the Church is made up of many brethren and sisters, each with their own role: "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased Him" (vv 17,18). As parts of this body, brethren and sisters should avoid schisms (divisions), and "care one for another" (v 25). In Eph 5 the Church is likened to a bride with Christ as the bridegroom. The husband is the head of the wife, just as Christ is the head of the Church (v 23). Wives should be subject to their husbands just as the Church is subject to Christ (v 24). Christ loves the Church as a husband should love his wife; such is his love that he gave himself for the Church (v 25). The bride is to be cleansed by "the washing of water by the word" (v 26), and so the Word of God should play a central part in the life of an Church.


When the redemption was proclaimed, the perfect man received knowledge immediately, so as to return in haste to his unitary state, to the place from which he came, to return there joyfully, to the place from which he came, to the place from which he flowed forth. His members, however, needed a place of instruction, which is in the places which are adorned, so that they might receive from them resemblance to the images and archetypes, like a mirror, until all the members of the body of the Church are in a single place and receive the restoration at one time, when they have been manifested as the whole body, namely the restoration into the Pleroma.


The true Christian church is not an external sects, or religious denomination. First of all it is an collection of spiritual ideas in individual consciousness. To establish the church, or congregation, of God in man, a new state of consciousness must be formed. Man must gain an understanding of God as Spirit, and also must understand his own relation to Spirit. This is revealed by the Holy Ghost, which is an embodiment of Divine Mind projected into human consciousness.

The church of God begins its activity in man as a mental perception which must go through certain processes before it is established fully in the consciousness.

Its work is subjective first; that is, it is a silent interior planting of spiritual ideas, which do not make themselves manifest at once.and in time transform the individual.


In an external sense the church of Christ consists of all persons in whom the consciousness of Truth has become firmly established; those who reject the orthodox doctrines of Christianity like the trinity. hell-fire, heaven going, and fallen angels. They comprise that great brotherhood which Jesus Christ established in Spirit. The true church is not made of statements of faith with rules and regulations, nor is it contained in walls of wood and stone; the heart of man is its temple and the Spirit of Christ is the one guide into all Truth.

God is a Principle

God the uncreated and eternal spirit, the Creator; and the ruler of the universe, the creation is an emanation of God for all things are out of him out of his corporeal substance.

God is a person however there is another meaning to God that the Deity is also a Principle

The word AIL (El) means “power,” “force,” or plain old “energy.” The Hebrews used the same word to denote their Deity. They USED AIL (El) because that’s what the Deity of the Bible is. He is Desire, Direction, and Drive. There's no fire-flinging, brimstone-breathing behemoth. There's no gray- headed old geezer. There are no three different “Persons” who think they are one. The Deity of the Bible is not an entity in the common sense of the word at all. The Deity of the Bible is Desire, Direction, and Drive. The power becomes personal when it is manifest by a being. The beings whomanifest the power OF AIL (El) can be (and often are) taken for God. That may be how the misunderstandings began. That, as well as the blindness of Bible translators (together with thenaiveté of their readers) might be why such an obvious Truth has eluded so many.

It was Elohim who appeared to Abraham, Isaac, Jacob, Moses, Isaiah, Ezekiel, David, and Josiah, to name a few. EL (the Deity) has never been seen by anyone.

The Elohim handle all the personal appearances. We know this because Scripture clearly teaches that all creation was produced from One Power (out of and through which are all things) but this One Power operates by way of a multitude of agents (Elohim) who are spirit-embodiments of its power.

Principle meaning A fundamental truth or proposition that serves as the foundation for a system of belief or behaviour or for a chain of reasoning:

This Principle is so to speak of God individualized in a believer however, this is both in a personal sense, and in the All-encompassing identification of ourselves with Him that we come into the God consciousness.

He is the underlying, unchangeable Truth "with whom there is no change or shifting shadow" (James 1:17). God as a principle is absolute goodness expressed in all creation. When a person knows God and worships Him "in spirit and truth" (John 4:24), they recognise Him as this great goodness, which is present everywhere, all-knowing, and all-powerful. "Blessed be . . . God . . . the Father of mercies and God of all comfort" (II Cor. 1:3)

We can have a personal relationship with God by reading his word praying and recognising his character

His character is taught in the name Father, representing the love, protection, and providing care of God for man, His offspring. He is life and love and wisdom and power and strength

The Almighty God is both a Principle, and a Person

God as principle--The unchangeable life, love, wisdom, and mercy. Principle does not occupy space; neither has it any limitations of time or matter, but it eternally exists as the one fundamental cause out of which come forth all true ideas.

God as the Divine Mind--The connecting link between God and the believer. The Divine-Mind embraces all knowledge, wisdom, and understanding and is the source of every manifestation of true knowledge and intelligence. God as principle cannot be comprehended by any of the outward senses, which is perceptible only by the intellect. The one Mind is a unit and cannot be divided. The individual mind is a state of consciousness in the one Mind.

By the term Mind, we mean God--the universal principle of causation, which includes all principles.

There is nothing but Mind and thought--Principle and its mode of expression. The things made, or externalized, are simply effects, and of themselves would quickly pass away; but Mind and thought are one and inseparable, self-existent and ever active, the cause of all that appears.

An understanding of God, or universal Mind, is a key to all scripture. In the story of creation as told by Moses, all things were brought forth by "God said"--Mind thought.

God as substance hypostasis or substance The Son is the character or exact representation, and the Father is the hypostasis. The archetype is the hypostasis, so that hypostasis is the basis or foundation of character; wherefore the same apostle in Col. 1:15, styles the character engraved the "Image" of Theos the Invisible. Where body and form do not exist, there can be no image; therefore, where image is predicated of hypostasis, that hypostasis must have both body and form. The Father-Spirit, unveiled, is, then, a bodily form; and as all things are "out of Him," He is the focal centre of the universe, from which irradiates whatever exists.

God, accessibility of--God is approachable, available, and usable to all who draw nigh unto Him. God is Spirit, the principle of intelligence and life, everywhere present at all times. He is, forever, as accessible as a principle of mathematics or music. "The Father abiding in me" (John 14:10).

God manifest--God manifestation is really greater than God principle; the man who has demonstrated the God-character is greater than the untried man. Jesus proclaimed, "I and the Father are one" (John 10:30). He had all the possibilities of Principle and, in addition, He demonstrated a large degree of its possibilities. In this respect, Jesus is the great Saviour and helper for all men.

Right hand Left hand The Gospel of Truth

Right hand Left hand  The Gospel of Truth 

The Gospel of Truth 

He is the shepherd who left behind the ninety-nine sheep that had not strayed and went in search of that one which was lost. He rejoiced when he had found it. For ninety-nine is a number expressed with the left hand. The moment he finds the one, however, the whole number is transferred to the right hand. Thus it is with him who lacks the one, that is, the entire right hand, which attracts that in which it is deficient, seizes it from the left side, and transfers it to the right. In this way, then, the number becomes one hundred. This is the symbol of the sound of the numbers. It is the father.

In general right was considered fortunate and left unfortunate in ancient thought. In Matthew 25:31-46, Jesus is said to separate the sheep from the goats (that is, the righteous from the unrighteous) by putting the sheep on the right and the goats on the left.

In the Roman system of counting on the fingers, the numbers one to ninety-nine were counted on the left hand, and the number one hundred entailed switching to the right. In Valentinian thought those of the right are psychical, people of soul, and those of the left are material, people of flesh

Kendrick Grobel writes:

The queer "exegesis" extending from 31:4-17 rests upon a folk custom, once universal in Latin-speaking lands, of counting on the fingers-not the naïve one-to-ten finger counting of the primitives and of small children, but an ingenious system by which the two hands at rest (i.e. without making any second or third gesture) could indicate to a single glance any number from 1 to 9,999. The units were made by nine positions of the little finger and the two adjacent fingers of the left hand (fingers five, four, three in piano nomenclature), the tens by nine positions of the index finger and thumb of the left hand, the hundreds by thumb and index finger of the right hand and the thousands by the remaining three fingers of the right hand. Hence the greatest shift in the whole system lay between ninety-nine and one hundred. In no other case could the addition or subtraction of a mere one change the whole digital gesture from one hand to the other. But by a tradition from very ancient superstition the left hand was "sinister," the right hand favorable, not merely in the minds of Gnostics but in those of all Greeks and Romans and of most peoples. Renatus Massuet (d. 1716) gave the correct interpretation to this matter in connection with an allusion in Ireneus ("they avoid the place of ninety-nine, i.e. the lack— a type of the left hand— but endeavor to secure one more, which when added to the ninety and nine, has the effect of changing their reckoning to the right hand." Iren. 1.16.2— see Massuet note 2 in Migne Pat. G. 7, pt. 1, col. 633.) A thousand years earlier Beda had explained the whole system in De loquela per gestum digitorum et temporum ratione libellus and recognized that Jerome in his commentary on Matt. 13 had used this system in just as strange a way to "explain" the numbers one hundred, sixty, and thirty. On the whole subject fascinating details are offered by Karl Menninger, Zahlwort und Ziffer, pp. 140 ff. (A Valentinian Meditation on the Gospel by Kendrick Grobel )
Quite literally, fingers five, four, three, of the left hand lie folded over the palm, thus holding "nine," while the index finger touches the root of the thumb, thus holding "ninety"— and the whole left hand holding "ninety-nine," the highest number it can. (A Valentinian Meditation on the Gospel by Kendrick Grobel )

The next higher number is, of course, one hundred. But all the hundreds are gestures of the index and thumb of the right hand. Just as in our system the decimal place of one hundred moves over one place to the left, from ninety-nine, so here, only much more dramatically, for it moves from the unlucky left hand to the lucky right. (A Valentinian Meditation on the Gospel by Kendrick Grobel )

In Valentinian thought, those of the right are the are psychical people, as opposed to those of the left, who are the people of flesh. In the Gospel of Truth, reference is made to the Roman system of counting on the fingers of the left hand for numbers 1-99 and switching to the right hand at 100. 

Right and left are also referred to in the Gospel of Philip.

Domestic animals may be the bull and the donkey and other species. Others are wild and live in the deserts. A man plows the field with a domestic animal, and from the fruit of his labor he feeds himself and the animals, tame or wild.
Compare the perfect human. Through submissive powers he plows and prepares for everything to come into being. So his world holds together, good or evil, the right and the left. The holy spirit shepherds everyone and rules all the powers, those tame and wild and running loose. He gathers them and shuts them in so, like it or not, they cannot escape.

Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism [anointing] with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ.

Right hand Left the chrism of the fullness of the power of the cross what is obtained is not a type and shadows but the reality of Father, son and holy spirit


called "the right and the left" [they comprehended the Christ consciousness, the “right” (the will of the Father) and the individual spirit consciousness in man, the “left” (who likes to go according to his own will) would need to be united (in our hearts)]." For this person is no longer a Christian but a Christ [“who does what he sees the Father doing” i.e. “not my will but yours” - AMEN!]. 

One becomes a Christ by finishing the baptism test throught the door of faith 

The Emanation of the Divine Mind

The Emanation of the Divine Mind 1Cor 2:16

In this study we will look at the aspects of the Mind of God which are referred to as the emanation of the aeons. First we will have an opening reading from 1cor 2:16

1Cor 2:16  For who hath come to know the mind of the Lord, that shall instruct him? But, we, have, the mind of Christ.

First the scriptures teach that all things are out of God: 

1Cor 8:6 there is actually to us one God the Father, out of whom all things are, and we for him; and there is one Lord, Jesus Christ, on account of whom all things are, and we because of him. (NWT)

All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant flowing out of His substance, or active force, which pervades all things. By his active force, all created things are connected with the creator of the universe, which is light that no man can approach unto, so that not even a sparrow falls to the ground without the Father, who is not far from every one of us.

Here in 1Cor 8:6 we see the doctrine of emanation

emanate--"To issue forth from a source" (Webster). (For more information on the meaning of emanation see https://www.gnosticdoctrine.com/2018/08/the-creation-is-emanation-of-god.html) 

In many Gnostic systems, aeons and other beings are emanated as an outpouring from the divine source, rather than created or begotten. The emanation usually refers to a primordial cosmogony which flows from the Father.  

This process of emanation first begins within the mind of the Father it is the silent thought which effusion from him. it is best understood like this the logos was "with God" in that it emanated from him 

The concept of emanation is that from the One (the Monad) sometimes referred to as the Depth issue forth all things. The first stage in the process, the Divine Mind, thinks, and thus from it emanate the reason (logos) and wisdom (Sophia). These are called aeons which are aspects or attributes of the Deity. There are 30 aeons altogether which make up the fullness (pleroma). The pleroma is the sum total of the aeons and emanations of the Deity. The divine pleroma is thus the full manifestation of the glory of the transcendent Deity. In Valentinian texts. With thought, depth constitutes the first Valentinian pairs called syzygies these are androgynous aspects of the mind of the Deity. 

The doctrine of Emanation was taught by early church fathers like Athenagoras, Origen, and Arnobius however this was in relation to the trinity. Another advocate of emanationism was Michael Servetus, who was burned at the stake for his nontrinitarian cosmology.

God existed before he created the Heavens and the earth. God exists outside of time and space in the Bythos or depth.

First of all the Pleroma did not always exist it was produced and formed by the Eternal Spirit this we call the emanation.

"He created the holy Pleroma in this way" (The Untitled Text in the Bruce Codex)

The word Pleroma means "fullness". It refers to all existence beyond visible universe. In other words it is the world of the Aeons, the heavens or spiritual universe. Bythos is the spiritual source of everything which emanates the pleroma,

The Pleroma is both the abode of and the essential nature of the True Ultimate Deity or Bythos. 

However there is another understanding to the Pleroma as well as being the dwellings place of the Aeons and the divine nature of the Deity it is also a state of consciousness. 

The Peroma is the total structure of the mind of the Deity. The emanations of the Aeons first happens within the consciousness of the Monad (The One) or the Deity. The emanation of the Aeons is the expanding of the Mind of the Deity. 

The Pleroma is the sum total of the divine attributes

The aeons are attributes of the Deity there are 30 divine attributes altogether each attribute is referred to as an aeon or an eternal these attributes emanate from the mind of the Deity.

In Jewish Mysticism known as kabbalah the Sefirot means emanations, which are the 10 attributes/emanations through which Ein Sof (The Infinite One) reveals Himself and continuously creates both the physical realm and the chain of higher spiritual realms.

To summaries this section the Pleroma is both a spatial and metaphysical

The Divine Mind

A spiritual understanding of God, the Divine Mind or logos, is the key to understanding the scriptures. In the account of creation as told by Moses, creation is brought forth by "God said"--Mind thought or logos.

John 1:1 Aramaic Bible in Plain English
In the origin The Word had been existing and That Word had been existing with God and That Word was himself God.

John 1:1 Rotherham's Emphasized Bible 
1 ¶  Originally, was, the Word, and, the Word, was, with God; and, the Word, was, God.
2  The same, was originally, with God.
3  All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence,
4  in him, was, life, and, the life, was, the light of men.--

The Greek word "logos" which is translated in the English as "word" can also be translated as reason. (See 1Peter 3:15)

1Peter 3:15  But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason <3056> of the hope that is in you with meekness and fear: 

The term “word” in the Bible most frequently translates the Hebrew and Greek words davar´ and logos. These words in the majority of cases refer to an entire thought, saying, or statement rather than simply to an individual term or unit of speech. (In Greek a ‘single word’ is expressed by rhēma (ῥῆμα 4487) [Mt 27:14], though it, too, can mean a saying or spoken matter.) 

Logos signifies the outward form of inward thought or reason, or the spoken word as illustrative of thought, wisdom and doctrine. in the very beginning, God's purpose, wisdom or revelation had been in evidence. It was "with God" in that it emanated from him; it "was God" in that it represented.

A word is a spoken thought, or idea. therefore by the term Mind, we mean logos or God--the all-embracing principle of causation, which includes all principles. The Existing One is the Creator of all things, the great First Cause; hence he is un-created, without beginning and end. (Rev 4:11; Psalm 36:9 His name, Yahweh, means The Existing One or “He causes to become.”

God is Spirit. The Word of Spirit is the God's main thought. By and through this absolute thought (the Christ of God), all things are made manifest.

The Word of God; the divine archetype thought that contains all ideas: the Christ, the Son of God, life, light, truth, church, man makeup the Divine Mind. 

Logos is the Christ, the Son, the divine light, the living Word, or Word of the Infinite One, and it contains all divine qualities; all things were made by it. A believer can acquire some, or a part, as God chooses. Jesus was completed filled with the fullness of the divine quality without measure, and He became the Logos, or Word, made flesh.

The logos is not a person but a personification of the Father's reasoning or mind

Brain and Mind

The logos is the reasoning intelligence of the divine mind or spirit:

Isaiah 40:13  Who has known the mind of the Lord? and who has been his counsellor, to instruct him?  (Greek Septuagint Version)

Isaiah 40:13  Who hath directed the Spirit of Yahweh, and, [as] his counsellor, hath taught him?

Here we can see that the Hebrew text as the word "spirit" and the Greek translation known as the Septuagint uses the word "mind". This shows that the word spirit is used sometimes in the bible as a synonym for the mind or heart. The spirit comprises both heart and mind. 

Spirit and Mind are synonymous; therefore we know God--Spirit--as Mind, the one Mind, or Intelligence, of the universe.

Theos is the Brain, Logos is the Thought or Reasoning of the Spirit or Mind. Therefore the Logos is the mind of God. 

No Logos, then there would be no Theos; and without Theos, the Logos could have no existence. This may be illustrated by the relation of reason, or intelligence and speech, to brain, as affirmed in the proposition, No brain, -- no thought, reason, nor intelligence. Call the brain Theos; and thought, reason, and understanding intelligently expressed, Logos; and the relation and dependence of Theos and Logos, in John's use of the terms, may readily be conceived. Brain-flesh is substance, or the hypostasis, that underlies thought; so Theos is substance which constitutes the substratum of Logos. Theos is the substance called Spirit; as it is written, "Theos is Spirit;" and he who uttered these words is declared to be himself both substance and spirit. (Dr. John Thomas Eureka Volume 1 Of Deity Before Manifestation in Flesh.)

Thus the logos is the reasoning mind of God. Now reason has another name Sophia or the wisdom of God.

Here was the offspring of Yahweh, of whom it is said : " She is more precious than rubies. Length of days is in her right hand; in her left hand, riches and honor: a tree of life to them that lay hold upon her: and happy is every one that retaineth her." Here is an existence previous to the existence of the earth and all that it contains. " By me," says Wisdom, " Yahweh formed the earth." " I am understanding ;" and "by understanding he established the heavens."

As a comment upon this, it may be remarked that in Job it is written : " By his SPIRIT he garnished the heavens;" or in the words of David, " By the WORD of Yahweh were the heavens made ; and all the host of them by the Spirit of his mouth." For he spake, and it was done; he commanded, and it stood fast. From these premises, then, it is evident that Wisdom, the Word, and the Spirit, are but different terms, expressive of the same thing; so that the phrases, "the Spirit of Wisdom," and "the Spirit of Counsel and of Might" are combinations expressive of the relations of the Spirit in certain cases

The apostle John, in speaking of this, saith, "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 made not any thing which exists. In him was life, and the life was the light of men." This appears to me to be a very intelligible account of the matter. The Word, Wisdom, Spirit, God, all one and the same; for He, being the fountain and origin, is as the emanation from himself.

The Word, Wisdom, Spirit are not separate beings or persons but personifications of the Father.

Wisdom of Solomon 7:26 The New Revised Standard Version 

26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness.

Our attention is called to the 1st chapter of Genesis: "And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light."

The Father sees himself in the light of the water (compare Genesis 1:2 with John 1:4)  The Father is self-reflective self-consciousness.

God is spirit and the logos was God therefore we have Brain (Theos or God), Mind (spirit) and thought/reason (logos) The Word of Spirit is the Father's thought or plan. Spirit-Mind forms within itself the Thought or Reason that was expressed in Creation. This is the “Word,” that was and is with God.

Let this mind be in you, which was in Christ Jesus 

We have the Mind of Christ

We will look now at the text from our opening reading 

1cor 2:14  But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are spiritually discerned.
15  But he that is spiritual judgeth all things, yet he himself is judged of no man.
16  For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

Romans 11:34  For who hath known the mind of the Lord? or who hath been his counsellor?

God's counsels are profound and inscrutable. Paul cites Isa. 40:13, "Who hath directed the spirit of Yahweh?" — a challenging statement showing that none have known the mind of Yahweh in the sense that they have dominated or governed it

How does a person merge their consciousness with the Divine Mind? A believer merges their consciousness with the Divine Mind through harmonizing all his thoughts with the will of the Christ Consciousness. This is accomplished through appropriating or thinking upon the teachings and parables of Jesus and meditating on the ways of God.

Valentinian interpretation of John chapter 1

This information will help us to understand the Valentinian interpretation of john chapter 1

Extracts from the Works of Theodotus:

7 Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Knowledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because “through' the Son the Father was known.” But the Spirit of Love has been mingled with the Spirit of Knowledge, as the Father with the Son, and Thought with Truth, having proceeded from Truth as Knowledge from Thought. And he who remained “ Only-Begotten Son in the bosom of the Father” explains Thought to the Aeons through Knowledge, just as if he had also been put forth from his bosom; but him who appeared here, the Apostle no longer calls “ Only Begotten,” but “ as Only-Begotten,” “Glory as of an Only-Begotten.” This is because being one and the same, Jesus is the” First-Born” in creation, but in the Pleroma is “Only- Begotten.” But he is the same, being to each place such as can be contained [in it]. And he who descended is never divided from him who remained. For the Apostle says, “For he who ascended is the same as he who descended.” And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again.

Note the Only-Begotten is the father's own thought also called the the spirit of Knowledge

The Father could be known through the two Spirits proceeding from him, which were mingled together. These spirits are the Spirit of knowledge (πνεῦμα γνώσεως) and the Spirit of love (πνεῦμα ἀγάπης).

Now since the word "logos" means the entire thought it would be logical to conclude that this reasoning had within its self, foreknowledge, forethought, insight or gnosis, this is referred to as the spirit of knowledge also contained within the reasoning is life grace light which is the spirit of love

In Extracts from the Works of Theodotus 6-7, the principal Tetrad (a group or set of four aeons,) consisted of the Mind, the Truth, the Logos, and the Life but the Father was not counted as a member of the Pleroma. 

Maybe this Tetrad is where we get the name Barbelo from? Barbelo meaning (EL) God in four in the Sethian system 

The Extracts from the Works of Theodotus goes on to say: 

8 But we maintain that the essential Logos is God in God, who is also said to be “in the bosom of the Father,” continuous, undivided, one God.

God came forth, the Son, Mind of the All. This means that even his thought takes its existence from the root of the all, since he had him in mind (Valentinian Exposition from the Nag Hammadi Library)

The All preexisted within the Father, and the son who is the Father's Thought and Will, revealed it

Ptolemy's Commentary On The Gospel of John Prologue

Now since he is speaking of the first origination, he does well to begin the teaching at the beginning, i.e with the Son and the Word. He speaks as follows: "The Word was in the beginning, and the Word was with God, and the Word was God. It was in the beginning, with God." [Jn 1:1] First, he distinguishes three things: God; beginning; Word. Then he unites them: this is to show forth both the emanation of the latter two,( i.e. the Son and the Word), and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God." So was the beginning. "And the word was God"; reasonably so, for what is engendered from God is God. This shows the order of emanation. "The entirety was made through it, and without it was not anything made." [Jn 1:3] For the Word became the cause of the forming and origination of all the aeons that came after it. (Ptolemy's Commentary On The Gospel of John Prologue)

The phrase “The Word was in the beginning” was not a temporal expression, but it “shows the order of emanation” (See Ptolemy's Commentary On The Gospel of John Prologue)

Since the term logos signifies an inward thought it would be logical to conclude that logos is Sige or silence in the Valentinian system. 

Silence has a partner or companion (syzygies, pair) with the Depth (Bythos)

The Depth is another aspects or attributes of Theos or Deity

Thus the logos is the silent thought of the Deity.  

The Deity was reasoning with himself this reasoning lead to the rest of the Emanations or attributes coming forth from the divine mind. The Deity was always self aware and had self knowledge

There is one life force: the creative all-embracing life, even the logos which is God. This life is eternal and without limit, from before time to everlasting.

The things made, or externalized, are from the one and inseparable Mind and thought or God and logos, the self-existent and ever active, the cause of all that appears.

The Divine Mind or logos the ever-present, all-knowing Mind; the Absolute, the unlimited. present everywhere at the same time, all-wise, all-loving, all-powerful Spirit.

There is but one Mind, and that Mind cannot be separated or divided. All that we can say of the one Mind is that it is absolute.

1 Corinthians 2:16 for, "Who has known the mind of Yahweh so as to instruct him?" But we have the mind of Christ

The Divine Mind, the creative power or Spirit in action. The Divine Mind first conceives the idea, then brings its external form to fulfilment. Believers, acting in accordance with the Divine Mind, place themselves under this same creative law and thus brings the divine ideas into manifestation.

The first Emanation is Logos, the masculine Father Principle of the Divine Mind that thinks and plans the molds for all expression through form. Mind builds form.

The second Emanation is Love, the feminine Mother Principle of the Divine Mind Love Substance that nourishes and sustains the molds formed by Mind. Love fills Form.

The Logos is Light, Life and Action.

The Logos is the Christ Principle, Holy Breath, Holy Spirit, Holy Ghost. This is the beginning of the first Day of Manifestation.

As the Emanations completed their second circuit,
 The Deity begot Lesser Gods, the Elohim, who plan the rest of manifestation or the rest of creation.
The Deity is spirit as well as Logos, wisdom and life this is Sophia 

Yahweh created Evil Isaiah 45:7

Yahweh is Satan by making Evil

God is present everywhere and at the same time God also has unlimited power so there cannot be an opposing power in the universe there is the idea that the good things in life come from God and the bad things from the Devil or Satan.

But this is not what the bible teaches "I am Yahweh, and there is none else, there is no God beside me...I form the light, and create darkness: I make peace, and create evil (N.I.V. "disaster"): I Yahweh do all these things" (Is.45:5-7,22).

God creates peace and He creates evil, or disaster. God is the author, the creator of "evil" in this sense. In this sense there is a difference between "evil" and sin, which is man's fault; it entered the world as a result of man, not God (Rom.5:12).

God create evil] i.e. not moral evil, but physical evil, calamity. Cf. Amos 3:6, “shall evil befall a city and Jehovah hath not done it?”

Moral evil proceeds from the will of man, physical evil from the will of God, who sends it as the punishment of sin

Sin and evil are as cause and effect. God is the author of evil, but not of sin; for the evil is the punishment of sin. "I form the light, and create darkness: I make peace, and create evil: I, Yahweh, do all these things." (Isa. 45:7) "Shall there be evil in a city, and Yahweh has not done it?" (Amos 3:6) The evil then to which man is subjected is Yahweh's doing. War, famine, pestilence, flood, earthquake, disease, and death, are the terrible evils which God inflicts upon mankind for their transgressions. Nations cannot go to war when they please, any more than they can shake the earth at their will and pleasure; neither can they preserve peace, when He proclaims war. Evil is the artillery with which He combats the enemies of His law, and of His the holy ones; consequently, there will be neither peace nor blessedness for the nations, until sin is put down, His people avenged, and truth and righteousness be established in the earth

Because the word 'satan' just means an adversary, a good person, even God Himself, can be termed a 'satan'. In essence there is nothing necessarily sinful about the word itself. The sinful implications which the word 'satan' has are partly due to the fact that our own sinful nature is our biggest 'satan' or adversary, and also due to the fact that the word satan is a personification of human nature the use of the word in the language of the world refers to something associated with sin.

God Himself can be a satan to us by means of bringing trials into our lives, or by standing in the way of a wrong course of action we may be embarking on. But the fact that God can be called a 'satan' does not mean that He Himself is sinful.

The books of Samuel and Chronicles are parallel accounts of the same incidents, as the four gospels are records of the same events but using different language. 2 Sam.24:1 records: "Yahweh...moved David against Israel" in order to make him take a number of Israel.

The parallel account in 1 Chron.21:1 says that "Satan stood up against Israel, and provoked David" to take the number. In one passage God does the provoking, in the other Satan does it. The only conclusion is that God acted as a 'satan' or adversary to David. He did the same to Job by bringing trials into his life, so that Job said about God: "With thy strong hand thou opposest thyself against me" (Job 30:21); 'You are acting as a satan against me', was what Job was basically saying.

At the end of the book, Job's friends comforted him over "all the evil that Yahweh had brought upon him" (Job 42:11 cp. 19:21; 8:4). Thus God is the source of "evil" in the sense of being the ultimate permitter of the problems that we have in our lives.

1 Chr 21:1 - Satan stood up against Israel and enticed David to number the people. David told Joab and the leaders of the nation 'Get out there and count Israel from Beersheba to Dan and give me the total.'

Nothing wrong on the face of it, though it should be pointed out that since the verse itself offers no clue to the adversary’s identity “he” might have been any individual or thing opposed (adverse) to David's well-being. The translators had to have used some other source than 1 Chronicles to deduce David’s satan was their old friend “Satan the Devil.” The second occurrence is found in 1 Samuel. You can convince yourself the events are the same by comparing the people, place, and result in each.

2 Sam 24:1 - The wrath of Yahweh was again kindled against Israel and He (KJV margin: satan,
“the adversary”) set David against them, saying: 'Go number Israel.'

So who’s in charge here? Does this mean everywhere Yahweh appears it could be Satan? Or does it mean everywhere Satan appears it could be Yahweh? No wonder false-Christians are waffling. They assume Satan was originally one of Yahweh’s angels who revolted against the ”Heavenly Host.” They assume he lost and was booted out of Paradise. To top it off, they also assume Satan had no more to do afterward but seduce weak, dim-witted humans to sin. What's wrong with the idea is there’s no verse in the Bible saying the Elohim (angels) ever rejected the Deity’s supremacy. And what should be apparent to all is there’s no evidence anywhere to prove human beings need any help opposing God’s will.