The Concept of the Divine Autogenes
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**Autogenes in Sethian Gnosticism: The Self-Begotten Son and Divine Logos**
Sethian Gnosticism is one of the most developed systems of early Gnostic thought. It centers on the figure of Seth as a savior and spiritual ancestor of the Gnostic elect, and it presents a divine cosmology with a primal triad composed of an ineffable Father, Barbelo (the Mother), and Autogenes (the Son). This theology further includes four emanated luminaries—Harmozel, Oroiael, Daveithe, and Eleleth—and a complex soteriology involving three major descents of the Savior, each associated with cosmic upheaval: flood, fire, and final judgment. Its rituals include baptism and spiritual ascent.
One of the central figures in this system is **Autogenes**, the “Self-Begotten” or “Self-Originated” Son. The Greek term *Autogenes* literally means “self-generated,” and it is often used in its untranslated form across Gnostic texts due to its theological weight.
In the *Gospel of John*, parallels to this figure appear in the Logos doctrine:
> “In \[the] beginning the Word was, and the Word was with God, and the Word was a god. This one was in \[the] beginning with God. All things came into existence through him, and apart from him not even one thing came into existence.” (John 1:1–3)
Later, John 1:18 continues:
> “No man has seen God at any time; the only-begotten god who is in the bosom \[position] with the Father is the one that has explained him.”
The Greek phrase *monogenēs theos*—“only-begotten god”—can be interpreted within Sethian terms as a reference to **Autogenes**, the self-originated Logos. He is both “only-begotten” and “self-begotten,” a paradox that underlines his unique status: begotten from the divine Barbelo, yet self-generated through the divine Mind and Will.
This is made explicit in *The Apocryphon of John*:
> “And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo, for they had come into being because of her.”
Further, the divine conception is described:
> “And It gazed into Barbelo in the pure light which surrounds the invisible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was \[not] equal to Its greatness. This one was only-begotten of the Mother-Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light.” (*Apocryphon of John*)
The Autogenes is the Logos, the Light of the World, the Self-Begotten Child, and the creative Word. As written:
> “And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit… the invisible virginal Spirit placed Autogenes as true god over the All… that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it.” (*Apocryphon of John*)
This Autogenes is also referenced throughout the *Coptic Gnostic Library* (e.g., Codex II/1; III/2; IX/2; XI/3) and plays a major role in Sethian cosmology.
The *Gospel of the Egyptians* affirms:
> “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing…”
And also:
> “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.”
The term *Autogenes* thus functions as both a name and a theological category. In the *Three Steles of Seth*, the divine Self is praised:
> “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones.”
The theological implications are immense: Autogenes is simultaneously the Only-Begotten Son and the Self-Begotten Aeon, revealing the eternal ones and bringing forth the aeons with him. The paradox of being both begotten and self-originated reflects a mystery of divine procession unique to Gnostic thought.
Autogenes is also associated with the *Son of Man*, and in some texts, even with *Man* himself. The *Odes of Solomon* support this link:
> “The Word of truth who is self-originate, because He has been strengthened by the Holy Power of the Most High; and He is unshaken forever and ever.” (*Ode 32*)
This resembles John 5:26: “For as the Father hath life in himself, even so gave he to the Son to have life in himself.”
In *The Gospel of the Egyptians*, Autogenes brings forth the Four Lights, and from their union with Adamas (the archetypal Man), comes the great incorruptible Seth:
> “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.”
In the Sethian tradition, *Daveithai*, one of the four luminaries, is the Father of the Elect. Sophia-Wisdom resides in *Eleleth*, which suggests that the Elect operate outside the powers of Sophia-Wisdom, though she plays a role in their awakening within the domain of Eleleth.
As Tomas Kindahl notes, the Barbeloite community may have incorporated Christian Logos theology around 150 AD. Autogenes is said to hover over the ground in the celestial realm *Domedon Doxomedon*. In comparative Gnosticism, Autogenes corresponds to the *Second Man* in Ophite theology.
Ultimately, Autogenes serves as the divine mediator, the self-begotten Light who reveals the hidden Father and initiates the salvation of the Elect. In Sethian thought, he is the nexus of divine mind, light, and creative power, the “true god over the All,” and the one whose name is known only to the worthy.
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**The Son as Autogenes, Self-Begotten, Only-Begotten, First-Begotten in Sethian Gnosticism**
In the cosmology of Sethian Gnosticism, the figure of the **Son** holds a central role in divine emanation and redemption. This Son is most frequently identified with *Christ*, *Seth*, or the *Logos*, and he is described with a series of closely related epithets: **Autogenes** (“Self-Begotten” or “Self-Originated”), **Only-Begotten**, and **First-Begotten**. These titles emphasize his uniqueness, his divine origin, and his role in the creation and restoration of all things.
Although the divine **One** (or Invisible Spirit) is sometimes called *self-begotten*, the title **Autogenes** is most often applied not to the highest deity but to the *Son*—that is, the one who comes forth through the will of the Invisible Spirit and Barbelo. This Son is the mediator of all subsequent emanations and the one through whom salvation is revealed. As summarized by scholars of Gnostic tradition:
> “Although the One is referred to above as ‘self-begotten’, usually the term *Autogenes* describes the Son (who is either the Word, the saviour Seth or the Christ). The *Autogenes* often appears in Sethian Gnostic texts.”
This identification is most thoroughly articulated in **The Apocryphon of John**, where Christ as *Autogenes* is described as the divine creative force:
> “Because of the word, Christ the divine Autogenes created everything…”
> “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (*Apocryphon of John*)
In this passage, *Autogenes* is simultaneously the agent of creation and the Son of the divine source. His identity as Christ, the Logos, and the Self-Begotten demonstrates the unity between divine speech (Word), divine Sonship, and creative power.
The complex process of emanation continues as *Autogenes* joins with other divine entities to produce further aeons. In the *Gospel of the Egyptians*, the great savior **Seth** is the result of the union of three figures: the Logos, Autogenes, and Adamas:
> “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (*Gospel of the Egyptians*)
Here, **Seth** is portrayed not only as a product of divine union but also as the “Son of Man,” representing a redeemed archetype of humanity. He is both divine and human, heavenly and redemptive.
In another text, *The Three Steles of Seth*, Seth blesses **Geradamas** (the heavenly Adam) as his father. Yet this “begetting” transcends biological generation:
> “I bless thee, Father Geradama(s), I, as thine own Son, Emmacha Seth, whom thou didst beget without begetting.” (*Three Steles of Seth*)
This paradox—*begotten without begetting*—reiterates the central Gnostic theme that the Son is both from the Father and yet also Self-Begotten, not through physical procreation but divine emanation.
In *The Sophia of Jesus Christ*, Christ himself reveals his origin from the highest Light:
> “I (Christ) came from Self-begotten and First Infinite Light, that I might reveal everything to you.” (*Sophia of Jesus Christ*)
The self-begotten origin of Christ signifies his transcendence and his unique role as the revealer of hidden knowledge to the elect. His mission is not just redemptive but revelatory: to bring knowledge (*gnosis*) from the Infinite Light.
The *Apocryphon of John* again affirms this status by identifying the Son as **Only-Begotten**:
> “This (the Christ) was an only-begotten child of the Mother-Father which had come forth; it is the only offspring, the only-begotten one of the Father, the pure Light.” (*Apocryphon of John*)
Likewise, in a text from the *Bruce Codex*:
> “And he (the Son) will fill all the aeons which belong to you with the grace of the only-begotten Son.” (*Untitled Text, Bruce Codex*)
The status of the Son as “Only-Begotten” expresses not only uniqueness but also exclusive intimacy with the divine origin. He is the pure Light, the singular expression of the divine fullness (*Pleroma*).
Moreover, the Son is also called **First-Begotten**, as in the *Prayer of Paul*:
> “Place upon me your beloved, elect, and blessed greatness, the First-born, the First-begotten.” (*Prayer of Paul*)
This language evokes early Christian and Platonic themes, where the First-Begotten is the first manifestation of the ineffable divine source—the one through whom all other things come into being.
A further nuance is found in the *Trimorphic Protennoia*, which affirms both the divinity and creative power of the Son:
> “Now those Aeons (the Four Lights) were begotten by the God who was begotten—the Christ.” (*Trimorphic Protennoia*)
Christ is described as the “God who was begotten,” who in turn begets aeons. This formulation reflects a chain of divine descent: from the unbegotten One, through the begotten God (Christ), to the aeons and cosmic structures.
But even this divine begottenness does not preclude his transcendence. In the *Teachings of Silvanus*, it is declared:
> “And even if he (Christ) has been begotten, he is (still) unbegotten.” (*Silvanus*)
The Son is both begotten and unbegotten—he exists beyond ordinary causality, transcending the duality of origin and creation.
Finally, in the text *Melchizedek*, there is a polemical edge to the portrayal of Christ:
> “Furthermore, they will say of him (Christ) that he is unbegotten, though he has been begotten, (...) that he is unfleshly, though he has come in the flesh, that he did not come to suffering, though he came to suffering, that he did not rise from the dead, though he arose from the dead.” (*Melchizedek*)
Here, the text addresses misconceptions about Christ’s nature, affirming both his divine begetting and his human incarnation, suffering, and resurrection.
In sum, the Sethian texts present **Christ the Son** as Autogenes, Self-Begotten, Only-Begotten, and First-Begotten. These terms are not mere titles but theological affirmations of his singular role in creation, revelation, and salvation. He proceeds from the divine fullness, yet remains one with it. Through him, all aeons and elect beings are formed, and through him, the invisible Father is made known.
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Sethian Gnosticism consists of the following elements: “a focus on Seth as a Savior figure and spiritual ancestor of the Gnostic elect; a primal divine triad of an ineffable Father, a Mother called Barbelo, and Son referred to as Autogenes; four emanated luminaries named Harmozel, Oroaiel, Daveithe, and Eleleth and other superterrestial beings related to them; a salvation history thought of as three descents of the Savior, or three critical periods marked by flood, fire, and final judgement; and rituals of baptism and ascent.”
1 In [the] beginning the Word was, and the Word was with God, and the Word was a god.
2 This one was in [the] beginning with God.
3 All things came into existence through him, and apart from him not even one thing came into existence.
God’s firstborn Son called “a god,” “the only-begotten god” as the most manuscripts of John 1:18 call him.
John 1:18 No man has seen God at any time; the only-begotten god who is in the bosom [position] with the Father is the one that has explained him.
The phrase monogenes´ theos´ rendered in a few translations as “God only begotten" could be understood as a reference to the Autogenes the self-begotten Christ or self-originate Son, an Only Begotten God, The One existing within the bosom of the Father.
Autogenes. One word.
Autogenes, begotten, Divine Child, Pure Light, Light of the World, Logos (John 1:3)
The "Only begotten" Greek Monogenes; The Monogenes or the "Only begotten" is the Autogenes and Logos
Greek: 'Self-begotten,' 'Self-made' ... Also called ‘self-originate’ so 'autogenes' is Greek for "self-generated"
Autogenes is the third aeon in the tretractys or tetrad (a group of 10 aeons). Again according to the Barbeloite theology. Autogenes is the father-mother-son. (Tomas Kindahl)
The One as ‘unbegotten’ and ‘self-begotten’: “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones. Thou art he who is. Therefore thou hast revealed those who really are.” (Three Steles of Seth)
- The One as self-begotten: “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.” (Gospel of the Egyptians)
- The expression ‘self-begotten’ (or ‘self-originate’) is often left in the ancient Greek form, as ‘Autogenes’.
- The One as self-begotten Autogenes: “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing...” (Gospel of the Egyptians)
From the Ennoia/Barbelo/Five-Aeon/Ten-Aeon there emanates a further Divinity, referred to as Autogenes, meaning "Self-Begotten" or "Self-Born".
In Gospel to the Egyptians it is equated with the Logos. In Allogenes we see this as one of the three aspects of the Barbelo
It is described as the "only-begotten one of the Mother-Father" and "of the Father, the pure Light" [Nag Hammadi Library, Apocryphon of John, p.102].
On the one hand this emanation is called "Autogenes", "Self-begotten", yet on the other it is described as being "begotten" by, or the "only-begotten" of, the Mother-Father.
Autogenes also contains the Son of Man and sometimes also Man.
7. THE SON AS AUTOGENES, SELF-BEGOTTEN, ONLY-BEGOTTEN, FIRST-BEGOTTEN
- Although the One is referred to above as ‘self-begotten’, usually the term Autogenes describes the Son (who is either the Word, the saviour Seth or the Christ). The Autogenes often appears in Sethian Gnostic texts.
- In the Apocryphon of John and the Gospel of the Egyptians, the Autogenes begets or is begotten together with the Four Lights.
- Christ the Son as Autogenes: “Because of the word, Christ the divine Autogenes created everything...” “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (Apocryphon of John)
- The saviour Seth results from the combination of the Logos, Autogenes and Adamas: “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (Gospel of the Egyptians)
I suspect the Barbeloites directly imported this from Christianity around 150 AD. Autogenes is said to hover over the ground in the heaven Domedon Doxomedon. (My source here is as usual April D DeConick). When comparing Autogenes with other Gnosticism it appears that Autogenes counterparts the Second Man in the Ophite theology. I have made no extensive comparison work regarding Autogenes, so that's about what I know here. (Tomas Kindahl)
Daveithai, He is the Father of The Elect, this is Sethian, Sophia-Wisdom is within Eleleth, so that would make The Elect completely outside of the powers of the Sophia-Wisdom. Though Sophia-Wisdom would be engage in initiating and conducting The Elect awakening in the domain of the Eleleth. (Tomas Kindahl)
Thanks to Tomas Kindahl
1 In [the] beginning the Word was, and the Word was with God, and the Word was a god.
2 This one was in [the] beginning with God.
3 All things came into existence through him, and apart from him not even one thing came into existence.
God’s firstborn Son called “a god,” “the only-begotten god” as the most manuscripts of John 1:18 call him.
John 1:18 No man has seen God at any time; the only-begotten god who is in the bosom [position] with the Father is the one that has explained him.
The phrase monogenes´ theos´ rendered in a few translations as “God only begotten" could be understood as a reference to the Autogenes the self-begotten Christ or self-originate Son, an Only Begotten God, The One existing within the bosom of the Father.
And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo for they had come into being because of her. (The Apocryphon of John)
7 And It gazed into Barbelo in the pure light which surrounds the invisible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was [not] equal to Its greatness. This one was only-begotten of the Mother‑Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light. (The Apocryphon of John)
And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit. The divine Autogenes, the Christ, (is) that one who honored It with a mighty voice. He appeared through the Pronoia. And the invisible virginal Spirit placed Autogenes as true god over the All Nand It subjected to him all authority and the truth which dwells in It so that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it. (The Apocryphon of John)
7 And It gazed into Barbelo in the pure light which surrounds the invisible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was [not] equal to Its greatness. This one was only-begotten of the Mother‑Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light. (The Apocryphon of John)
And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit. The divine Autogenes, the Christ, (is) that one who honored It with a mighty voice. He appeared through the Pronoia. And the invisible virginal Spirit placed Autogenes as true god over the All Nand It subjected to him all authority and the truth which dwells in It so that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it. (The Apocryphon of John)
Autogenes. One word.
Autogenes, begotten, Divine Child, Pure Light, Light of the World, Logos (John 1:3)
The "Only begotten" Greek Monogenes; The Monogenes or the "Only begotten" is the Autogenes and Logos
Greek: 'Self-begotten,' 'Self-made' ... Also called ‘self-originate’ so 'autogenes' is Greek for "self-generated"
The Coptic Gnostic Library. Autogenes II/1: 7, 11, 16, 20, 24, 33; 8, 21, 23, 26, 28, 31; 9, 1, 10;
III/2:41, 5; 49, 17; 50, 19, 22; 52, 8, 16; 53, 13; 55, 5; 57, 26; 62, 26; 65, 13; 68, 16;
IX/2: 28,6;
XI/3 :46, 11; 51, 26; 58,12
- (see also Self-begotten One
Autogenes is the third aeon in the tretractys or tetrad (a group of 10 aeons). Again according to the Barbeloite theology. Autogenes is the father-mother-son. (Tomas Kindahl)
The One as ‘unbegotten’ and ‘self-begotten’: “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones. Thou art he who is. Therefore thou hast revealed those who really are.” (Three Steles of Seth)
- The One as self-begotten: “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.” (Gospel of the Egyptians)
- The expression ‘self-begotten’ (or ‘self-originate’) is often left in the ancient Greek form, as ‘Autogenes’.
- The One as self-begotten Autogenes: “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing...” (Gospel of the Egyptians)
From the Ennoia/Barbelo/Five-Aeon/Ten-Aeon there emanates a further Divinity, referred to as Autogenes, meaning "Self-Begotten" or "Self-Born".
In Gospel to the Egyptians it is equated with the Logos. In Allogenes we see this as one of the three aspects of the Barbelo
It is described as the "only-begotten one of the Mother-Father" and "of the Father, the pure Light" [Nag Hammadi Library, Apocryphon of John, p.102].
On the one hand this emanation is called "Autogenes", "Self-begotten", yet on the other it is described as being "begotten" by, or the "only-begotten" of, the Mother-Father.
Autogenes also contains the Son of Man and sometimes also Man.
7. THE SON AS AUTOGENES, SELF-BEGOTTEN, ONLY-BEGOTTEN, FIRST-BEGOTTEN
Ode 32
- To the blessed ones the joy is from their heart, and light from Him who dwells in them;
- And the Word of truth who is self-originate,
- Because He has been strengthened by the Holy Power of the Most High; and He is unshaken for ever and ever.
Hallelujah.
- Although the One is referred to above as ‘self-begotten’, usually the term Autogenes describes the Son (who is either the Word, the saviour Seth or the Christ). The Autogenes often appears in Sethian Gnostic texts.
- In the Apocryphon of John and the Gospel of the Egyptians, the Autogenes begets or is begotten together with the Four Lights.
- Christ the Son as Autogenes: “Because of the word, Christ the divine Autogenes created everything...” “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (Apocryphon of John)
- The saviour Seth results from the combination of the Logos, Autogenes and Adamas: “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (Gospel of the Egyptians)
I suspect the Barbeloites directly imported this from Christianity around 150 AD. Autogenes is said to hover over the ground in the heaven Domedon Doxomedon. (My source here is as usual April D DeConick). When comparing Autogenes with other Gnosticism it appears that Autogenes counterparts the Second Man in the Ophite theology. I have made no extensive comparison work regarding Autogenes, so that's about what I know here. (Tomas Kindahl)
Daveithai, He is the Father of The Elect, this is Sethian, Sophia-Wisdom is within Eleleth, so that would make The Elect completely outside of the powers of the Sophia-Wisdom. Though Sophia-Wisdom would be engage in initiating and conducting The Elect awakening in the domain of the Eleleth. (Tomas Kindahl)
Thanks to Tomas Kindahl
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