The Elohim Angels are Aeons
The concept of angels, often referred to as messengers of God, is a subject of deep spiritual reflection across various religious traditions. In the Hebrew Bible, the word "malakh" and its Greek counterpart "aggelos" both mean "messenger." These terms describe both human and divine messengers, as seen in texts like Matthew 11:10, Luke 7:24, and James 2:25. The term "Sons of God" can similarly refer to both angels and men, as exemplified in Job 38:7, Deuteronomy 14:1, and John 1:12. These instances suggest that the divine and human realms share a complex connection, where divine messengers transcend physical and spiritual boundaries.
In Gnostic texts, the idea of divine beings extends further into the concept of Aeons. Aeons are not mere beings or celestial locations but are hypostases, or extensions of God, representing aspects of the divine. These emanations of God are boundless and eternal, lacking any spatial or temporal limitations. Aeons are extensions of divine unity, manifesting as individual essences while remaining part of a unified whole. This is where the connection between angels and Aeons becomes significant.
In Gnosticism, Aeons are depicted as personifications of divine attributes or archetypes. They are spiritual forces through which one can experience the essence of God. For example, to attain eternal life, one would seek the Aeon representing eternal life. To seek divine truth, one would go through the Aeon of Christ. These Aeons, accessible through Gnosis, represent a path to understanding the true nature of God, beyond the teachings of established religious institutions.
The Gnostic understanding of Aeons provides a deeper insight into the nature of angels. Angels, in this context, are not external beings but divine thoughts, spiritual perceptions, and insights that dwell in the presence of God. They are the personified ideas and messages from the divine mind, projected into human consciousness. In this view, angels are hypostases of the One, extensions of the divine unity that transcend physicality. They represent the divine presence in the spiritual and intellectual realms, guiding human consciousness toward higher understanding.
In biblical texts, angels are often depicted as messengers of God, but they also have a broader role in Gnostic thought. They are described as beings of light, servants of God, and emanations of divine wisdom. For example, the Four Lights—Armozel, Oriel, Daveithai, and Eleleth—are described as angels who serve the divine Autogenes in the Gnostic *Apocryphon of John*. These angelic beings are extensions of the divine, representing different aspects of God's light and wisdom.
Angels are also associated with various spiritual rites in Gnosticism, such as the Five Seals, where they take on roles like giving robes, baptizing, enthroning, and glorifying the initiate. In this way, angels are seen as intermediaries who guide the soul through spiritual transformation and into the presence of the divine.
The Aeons, like angels, are extensions of the Father, emanating from the divine source without separation. They represent the expansion of the One into the many, yet all remain unified in their origin. This concept is expressed in Gnostic texts such as the *Tripartite Tractate*, which describes the emanation of the Totalities from the One as a process of extension rather than separation. In this view, the Aeons are like rays of light emanating from a single source, each representing a different aspect of the divine.
Angels and Aeons share many similarities, particularly in their roles as emanations of God and as beings of light. Both are organized into various orders or hierarchies, with some texts describing angels as part of the "Assembly of the Holy Ones" or "Shadowless Lights." In the *Gospel of the Egyptians*, angels are arranged into different orders, including thrones, powers, glories, authorities, and angels, all serving the divine purpose.
In conclusion, the Elohim, often associated with the concept of God in the Hebrew Bible, can be understood as Aeons in the Gnostic tradition. These Aeons are divine emanations, representing different aspects of God's essence, and are closely related to the idea of angels as spiritual messengers and extensions of the divine. The Gnostic interpretation of Aeons as hypostases of God offers a profound understanding of the interconnectedness of divine beings, human consciousness, and the ultimate unity of all creation in the One.
In both the Hebrew Bible and early Christian traditions, the concept of angels (malakh in Hebrew and aggelos in Greek) emerges as divine messengers. However, in Gnostic thought, these angels transcend their traditional roles as individual entities. Instead, they are seen as Aeons—eternal extensions or hypostases of the divine. This interpretation enriches our understanding of the Elohim, a plural term often used for God in the Hebrew Bible, by aligning them with the Gnostic idea of Aeons.
The term "Elohim," used in Genesis 1:26 ("Let us make man in our image"), is plural, indicating a multiplicity within the divine essence. In Gnostic teachings, this plurality can be understood as the Aeons—divine attributes or hypostases that emanate from the One, the ineffable source of all being. The Apocryphon of John, a Gnostic text, describes how the One extends itself into the many through a series of emanations known as Aeons. These Aeons are not separate beings but are rather aspects of the divine unity, similar to how the Elohim represents a plurality within the unity of God.
Gnostic texts further elaborate that these Aeons are not confined to time and space. They are eternal, boundless, and spiritual, emanating from the divine source without separation. As the *Tripartite Tractate* explains, the emanation of Aeons occurs not as a division from the One but as a continuous process of extension. This idea mirrors the concept of Elohim, where divine plurality exists within unity. Just as the Elohim in Genesis represent different facets of God's creative power, the Aeons are extensions of the divine essence, each representing a specific attribute or archetype of God.
The *Apocryphon of John* mentions four primary Aeons—Armozel, Oriel, Daveithai, and Eleleth—who serve the divine Autogenes (the self-generated One). These Aeons are also referred to as angels, suggesting that in Gnostic thought, angels and Aeons are synonymous. They are extensions of the divine mind, representing spiritual insights and attributes. This aligns with the biblical portrayal of angels as messengers or extensions of God's will, as seen in passages like Luke 1:11, where an angel delivers a divine message to Zechariah.
In addition to their roles as messengers, Gnostic Aeons are seen as personifications of divine principles. For example, in the *Sophia of Jesus Christ*, Christ describes the ineffable nature of the divine source, emphasizing that the One is beyond all creation and understanding. The Aeons, as extensions of this ineffable One, embody various divine attributes such as wisdom (Sophia), truth (Christ), and life (Eternal Life). These Aeons are not separate from God but are manifestations of God's essence, much like the Elohim in the Hebrew Bible.
The Gnostic understanding of Aeons also includes their role in human salvation. In Valentinian Gnosticism, the Elect—those who possess divine knowledge—are destined to reunite with the Aeons in the Upper Pleroma, the divine fullness. This is described in *Adversus Haereses*, where the spiritual beings will divest themselves of their souls and become intelligent spirits, ultimately reuniting with the angels (Aeons) around the Savior. This idea of reunion with the divine reflects the biblical concept of humans being made in the image of God, as seen in Genesis 1:26-27. Just as humans are created in the image of the Elohim, Gnostic believers seek to reunite with the divine Aeons, becoming one with God.
The Gnostic texts also provide a hierarchical structure of Aeons, similar to the angelic orders in traditional Christian theology. For instance, the *Gospel of the Egyptians* describes thrones, powers, glories, and authorities, all surrounding the divine presence. These orders of Aeons are akin to the angelic hierarchies mentioned in the New Testament, such as in Colossians 1:16, where Paul speaks of thrones, dominions, rulers, and authorities created by Christ.
In conclusion, the Gnostic concept of Aeons offers a profound interpretation of the Elohim as divine extensions rather than separate beings. Just as the Elohim in the Hebrew Bible represent the plurality within the divine, the Aeons in Gnostic thought are manifestations of God's attributes, emanating from the ineffable One. These Aeons, often identified with angels, serve as messengers, guides, and embodiments of divine principles, ultimately leading believers back to the divine source. Through this lens, the Elohim can be understood as Aeons, extensions of the divine unity that permeate all creation.
### Elohim as Aeons: The Nature of Divine Emanations
In Gnostic cosmology, Aeons are understood as hypostases or emanations of the One, the ultimate, ineffable source of all existence, sometimes referred to as the Monad or the Father. These Aeons are not independent beings but are extensions of the divine essence, each embodying specific attributes of the One. This idea is echoed in the Biblical concept of Elohim, where the term, though often singularly translated, is plural in form, suggesting a multiplicity within unity.
The Hebrew word "malakh" and the Greek "aggelos," both meaning "messenger," refer to divine messengers or agents of God, which aligns closely with the role of Aeons in Gnostic thought. These messengers, whether they are angels or Aeons, serve as intermediaries between the divine and the material worlds. For instance, the Gnostic text *The Sophia of Jesus Christ* describes the ineffable nature of the Father, who is beyond all comprehension, yet reveals Himself through the emanations known as Aeons.
### The Role of Aeons and Angels
Aeons in Gnostic belief are extensions of the Deity's unity, without spatial or temporal boundaries, representing various aspects of the divine. They are often personified as beings of light, similar to the angels in Judeo-Christian traditions. The *Apocryphon of John* mentions the Four Lights—Armozel, Oriel, Daveithai, and Eleleth—as key Aeons who emerge from the divine Autogenes, analogous to the high-ranking angels surrounding God's throne in the Bible.
Furthermore, Gnostic texts like the *Trimorphic Protennoia* and the *Gospel of the Egyptians* describe rituals involving angels who perform sacred functions, such as enrobing, baptizing, and glorifying the initiate. These angels, also referred to as "receivers" or "shadowless lights," can be seen as parallels to the Elohim who execute God's will in the Old Testament, as seen in Genesis 1:26-27, where God says, "Let us make man in our image, after our likeness."
### Angels as Extensions of the Divine
In both Gnostic and Biblical traditions, angels are more than mere servants; they are embodiments of divine thought or intention. For example, Luke 1:11 describes an angel of the Lord appearing to Zechariah, symbolizing a direct communication from God. This mirrors the Gnostic view of angels as spiritual perceptive faculties, dwelling in the presence of the Father, or Yahweh, and acting as divine messengers who manifest God's will in the material world.
Moreover, the *Gospel of the Egyptians* and other Gnostic writings elaborate on the hierarchical structure of these beings, organized into orders like thrones, powers, glories, and authorities. This hierarchy reflects the Biblical portrayal of angels, as seen in 1 Kings 22:19-21, where the prophet Micaiah envisions Yahweh's heavenly court, with the host of heaven standing by Him.
### Elohim and Aeons: A Unified Vision
In conclusion, the Elohim of the Hebrew Bible and the Aeons of Gnostic tradition share significant similarities, both representing extensions of the divine that interact with the material world. The Elohim, often perceived as plural, mirror the Gnostic concept of Aeons—divine emanations that are both distinct and united in their source. Through this lens, the Elohim can be seen as Aeons, bridging the ineffable One and the created order, revealing the divine will through their actions, much like the angels who serve as messengers in both traditions.
These parallels offer a profound insight into the nature of divinity, suggesting that the ancient understanding of God encompasses a multiplicity of forms, all rooted in the singular essence of the divine, transcending the limitations of time, space, and individual identity.
Both the Hebrew malakh´ and the Greek aggelos literally mean “messenger.” and is used of both human and divine messengers. It is used of humans in the following places: Matt. 11:10; Luke 7:24, 27; 9:52; and James 2:25.note "Sons of God" can refer to angels as it may in Job 38:7, but the expression is also used of men. (See Deut. 14:1, R.S.V.; Hosea 1:10; Luke 3:38; John 1:12; 1 John 3:1).
In the New Testament, as in the old, the word Angel is sometimes no more than another
word for a divine communication or divine operation personified
Yahweh (He Who Is is ineffable)
The Savior said: "He Who Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from the foundation of the world until now, except he alone, and anyone to whom he wants to make revelation through him who is from First Light. From now on, I am the Great Savior. For he is immortal and eternal. Now he is eternal, having no birth; for everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has an end. Since no one rules over him, he has no name; for whoever has a name is the creation of another." (The Sophia of Jesus Christ.)- The Upper Aeons are invisible, eternal, imperishable, spiritual, light.
Time is a personified as a deity (Chronos) also the word age(s) or Aeon is also personified as a deity. Chronos is usually portrayed as an old, wise man with a long, grey beard, such as "Father Time".
Aeon is usually identified as the nude or semi-nude young man within a circle representing the zodiac, or eternal and cyclical time
This will help us to understand the Aeons as angels or as personifications of the Deity or aspects extensions of being attributes or archetypes of the Deity. Aeons are not beings, places nor are they astrological categories or spaces in a heavenly kingdom
The Aeons are a series of hypostases (extensions of being attributes or archetypes of God) that emanated outward from a common source.
The Aeons are extensions of the Deity’s unity, but without spacial or temporal measure (i.e. boundless and eternal).
God emanates the different aspects and they come to be their own essence that is why they are called individual Aeons even though they are made up of the unity. and it’s hard to know that or understand that because we live in the universe of compartmentalisation so we will always understand rather through time and space the way to overcome or transcend time and space is to see it that way in your mind you have access to all of these vital forces or essences of God. That God is not hiding them from you God actually wants to reveal them to you and he did this through Gnosis, which is the right-hand path through Christ. Christ purposely came here so that you may know the true father and the essence of who God really is not what you have been told by the Church. That is there too so that you may have individuation because everybody is going to come to their truth in their own way through the darkness through the ignorance. but the ignorance is there so that you may find your wisdom that’s what wisdom is wisdom is not had by it being given to you wisdom can only be had through experiencing the essence of existence through the Aeons and with Soph witches in this case is through Sophia. Now there are different aspects of God if you want to if you want the essence of eternal life then you go through that Aeon. If you want the essence of truth then you go through the Aeon known as Christ if you want the essence of God through prudence then you go through that Aeon so forth in it so on. But all of these Aeons have always been accessible to you because you are an extension of God you are part of God you it has always been part of you from the eternal past in the eternal moment and the eternal future
All angels are beings in the Upper Aeons.
- Each angelic being is a hypostasis, extension, image or reflection of the One.
Like the One, all beings in the Upper Aeons are androgynous angels (i.e. - both male and female).
Gen 1:26 ¶ And God said, Let us make man in our image, after our likeness[in the image of the angels, male and female]: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
Gen 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.
angel, --messenger; messengers of God. angels represent spiritual insight, ideas that come from the divine mind. Angels are the Thought(s) of Yahweh (Luke 1:11). angels are spiritual perceptive faculties, which ever dwell in the presence of the Father. (Matt. 13:49, (Matt. 18:10). Angels are not external beings but interior spiriual thoughts and divine insights
angels as messengers of God; the projection into consciousness of a spiritual idea direct from the Fountainhead, Yahweh. "And there appeared unto him an angel of the Lord standing on the right side of the altar" (Luke 1:11). The word of Truth, in which is centered the power of God to overcome all limited beliefs and conditions. the intellectual perception of Truth that cleanses the mind and heart and leads to the coming or conscious presence of the indwelling Spirit of truth, the Christ.
19 And he said, Hear thou therefore the word of Yahweh (He Who Is is ineffable): I saw Yahweh (He Who Is is ineffable) sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.
20 And Yahweh (He Who Is is ineffable) said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.
21 And there came forth a spirit (aeon), and stood before Yahweh (He Who Is is ineffable), and said, I will persuade him.
22 And Yahweh (He Who Is is ineffable) said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit (aeon) in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.
23 Now therefore, behold, Yahweh (He Who Is is ineffable) hath put a lying spirit (aeon) in the mouth of all these thy prophets, and Yahweh (He Who Is is ineffable) hath spoken evil concerning thee.
24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit (aeon) of Yahweh (He Who Is is ineffable) from me to speak unto thee?
25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.
26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son; (1 Kings 22:18-26)
Spirit and Mind are synonymous; therefore we know God--Spirit--as Mind, the one Mind, or Intelligence, of the universe.
Angels, though they are androgynous, multiply through consent with their consorts.
Many important angels are named in the Gnostic texts.
Aeons bear a number of similarities to Judaeo-Christian angels, including roles as servants and emanations of God, and existing as beings of light. In fact, certain Gnostic Angels, such as Armozel, are also Aeons.
- Foremost among these are the Four Lights: Armozel, Oriel, Daveithai and Eleleth: “For from the light, which is the Christ... the four lights (appeared) from the divine Autogenes... the light-aeon Armozel, which is the first angel.... And the second light (is) Oriel... And the third light is Daveithai,... And the fourth light Eleleth... These are the four lights which attend the divine Autogenes” (Apocryphon of John)
- Also of great importance are the triads of angels who enrobe, baptize, enthrone, glorify and snatch away the initiate in the rite of the Five Seals: “And I delivered him to those who give robes - Yammon, Elasso, Amenai - and (...) to the baptizers - Micheus, Michar, Mnesinous - and (...) to those who enthrone - Bariel, Nouthan, Sabenai - and (...) to those who glorify - Ariom, Elien, Phariel - and (...) to those who snatch away - Kamaliel, [...]anen, Samblo (...) And he received the Five seals.” (Trimorphic Protennoia)
- Angels are also called ‘receivers’: “they who are worthy of (the) invocation, the renunciations of the five seals in the spring-baptism, these will know their receivers as they are instructed about them, and they will know them (or: be known) by them. These will by no means taste death.” (Gospel of the Egyptians)
- Angels are also called ‘Assembly of the Holy One’ and ‘shadowless lights’: “The whole multitude of those angels are called Assembly of the Holy Ones, the Shadowless Lights.” (Eugnostos the Blessed)
Time is a personified as a deity (Chronos) also the word age(s) or Aeon is also personified as a deity. Chronos is usually portrayed as an old, wise man with a long, grey beard, such as "Father Time".
Aeon is usually identified as the nude or semi-nude young man within a circle representing the zodiac, or eternal and cyclical time
This will help us to understand the Aeons as angels or as personifications of the Deity or aspects extensions of being attributes or archetypes of the Deity. Aeons are not beings, places nor are they astrological categories or spaces in a heavenly kingdom
The Aeons are a series of hypostases (extensions of being attributes or archetypes of God) that emanated outward from a common source.
The Aeons are extensions of the Deity’s unity, but without spacial or temporal measure (i.e. boundless and eternal).
God emanates the different aspects and they come to be their own essence that is why they are called individual Aeons even though they are made up of the unity. and it’s hard to know that or understand that because we live in the universe of compartmentalisation so we will always understand rather through time and space the way to overcome or transcend time and space is to see it that way in your mind you have access to all of these vital forces or essences of God. That God is not hiding them from you God actually wants to reveal them to you and he did this through Gnosis, which is the right-hand path through Christ. Christ purposely came here so that you may know the true father and the essence of who God really is not what you have been told by the Church. That is there too so that you may have individuation because everybody is going to come to their truth in their own way through the darkness through the ignorance. but the ignorance is there so that you may find your wisdom that’s what wisdom is wisdom is not had by it being given to you wisdom can only be had through experiencing the essence of existence through the Aeons and with Soph witches in this case is through Sophia. Now there are different aspects of God if you want to if you want the essence of eternal life then you go through that Aeon. If you want the essence of truth then you go through the Aeon known as Christ if you want the essence of God through prudence then you go through that Aeon so forth in it so on. But all of these Aeons have always been accessible to you because you are an extension of God you are part of God you it has always been part of you from the eternal past in the eternal moment and the eternal future
All angels are beings in the Upper Aeons.
- Each angelic being is a hypostasis, extension, image or reflection of the One.
Like the One, all beings in the Upper Aeons are androgynous angels (i.e. - both male and female).
Gen 1:26 ¶ And God said, Let us make man in our image, after our likeness[in the image of the angels, male and female]: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
Gen 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.
angel, --messenger; messengers of God. angels represent spiritual insight, ideas that come from the divine mind. Angels are the Thought(s) of Yahweh (Luke 1:11). angels are spiritual perceptive faculties, which ever dwell in the presence of the Father. (Matt. 13:49, (Matt. 18:10). Angels are not external beings but interior spiriual thoughts and divine insights
angels as messengers of God; the projection into consciousness of a spiritual idea direct from the Fountainhead, Yahweh. "And there appeared unto him an angel of the Lord standing on the right side of the altar" (Luke 1:11). The word of Truth, in which is centered the power of God to overcome all limited beliefs and conditions. the intellectual perception of Truth that cleanses the mind and heart and leads to the coming or conscious presence of the indwelling Spirit of truth, the Christ.
A Vision of God’s Throne Room
1 Kings 22:18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?19 And he said, Hear thou therefore the word of Yahweh (He Who Is is ineffable): I saw Yahweh (He Who Is is ineffable) sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.
20 And Yahweh (He Who Is is ineffable) said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.
21 And there came forth a spirit (aeon), and stood before Yahweh (He Who Is is ineffable), and said, I will persuade him.
22 And Yahweh (He Who Is is ineffable) said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit (aeon) in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.
23 Now therefore, behold, Yahweh (He Who Is is ineffable) hath put a lying spirit (aeon) in the mouth of all these thy prophets, and Yahweh (He Who Is is ineffable) hath spoken evil concerning thee.
24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit (aeon) of Yahweh (He Who Is is ineffable) from me to speak unto thee?
25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.
26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son; (1 Kings 22:18-26)
Spirit and Mind are synonymous; therefore we know God--Spirit--as Mind, the one Mind, or Intelligence, of the universe.
Angels, though they are androgynous, multiply through consent with their consorts.
Many important angels are named in the Gnostic texts.
Aeons bear a number of similarities to Judaeo-Christian angels, including roles as servants and emanations of God, and existing as beings of light. In fact, certain Gnostic Angels, such as Armozel, are also Aeons.
- Foremost among these are the Four Lights: Armozel, Oriel, Daveithai and Eleleth: “For from the light, which is the Christ... the four lights (appeared) from the divine Autogenes... the light-aeon Armozel, which is the first angel.... And the second light (is) Oriel... And the third light is Daveithai,... And the fourth light Eleleth... These are the four lights which attend the divine Autogenes” (Apocryphon of John)
- Also of great importance are the triads of angels who enrobe, baptize, enthrone, glorify and snatch away the initiate in the rite of the Five Seals: “And I delivered him to those who give robes - Yammon, Elasso, Amenai - and (...) to the baptizers - Micheus, Michar, Mnesinous - and (...) to those who enthrone - Bariel, Nouthan, Sabenai - and (...) to those who glorify - Ariom, Elien, Phariel - and (...) to those who snatch away - Kamaliel, [...]anen, Samblo (...) And he received the Five seals.” (Trimorphic Protennoia)
- Angels are also called ‘receivers’: “they who are worthy of (the) invocation, the renunciations of the five seals in the spring-baptism, these will know their receivers as they are instructed about them, and they will know them (or: be known) by them. These will by no means taste death.” (Gospel of the Egyptians)
- Angels are also called ‘Assembly of the Holy One’ and ‘shadowless lights’: “The whole multitude of those angels are called Assembly of the Holy Ones, the Shadowless Lights.” (Eugnostos the Blessed)
Aeons are an extension of the Father, without separation: “The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well.” (Tripartite Tractate)
- This expansion of the One (monad) to the many (the all) continued from tens of thousands to countless myriads: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.” (Eugnostos the Blessed) “They (the immortals) provided for themselves hosts of angels, myriads without number for retinue.” (Eugnostos the Blessed)
Angels are arranged into so many hypostases, aeons, orders or hierarchies around the One, although all are ultimately one with their source.
- In the Gospel of the Egyptians, there are at least five orders of angels: thrones, powers, glories, authorities and angels. E.g. - “...and the thrones which are in them, and the powers which surround them, glories, authorities, and the powers”(Gospel of the Egyptians) “She (Providence) passed through all the aeons which I mentioned before. And she established thrones of glory, and myriads of angels without number who surrounded them, powers and incorruptible glories, who sing and give glory, all giving praise with a single voice, with one accord, with one never-silent voice, (...) to the Father, and the Mother, and the Son.” (Gospel of the Egyptians)
- In the Untitled Text in the Bruce Codex, there are at least five types of angels, though the order is uncertain: powers, glories, angels, archangels, ministers. “These are the powers which were given to the forefather who was placed in the aeon of the mother. And there were given to him myriads upon myriads of glories, and angels and archangels and ministers, so that those that are of matter should serve him.” (Untitled Text in the Bruce Codex)
- Angels may also be arranged in a hierarchy from the One to ‘the countless myriads’: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.”(Eugnostos)
- In Valentinian Gnosticism, certain human beings (the seeds or Elect) have promised themselves to angels, and will re-unite with them in the Upper Aeons: “When the whole seed is perfected (...) the Savior and Sophia [will] form a pair (syzygy). These then are said to be bridegroom and bride, and the bridal chamber is the entire Pleroma. The spiritual beings will divest themselves of their souls and become intelligent spirits, and, without being hindered or seen, they will enter into the Pleroma, and will be bestowed as brides on the angels around the Savior.” (Irenaeus, Adversus Haereses 1.7.1. See also Valentinian Exposition 39:29)
- This expansion of the One (monad) to the many (the all) continued from tens of thousands to countless myriads: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.” (Eugnostos the Blessed) “They (the immortals) provided for themselves hosts of angels, myriads without number for retinue.” (Eugnostos the Blessed)
Angels are arranged into so many hypostases, aeons, orders or hierarchies around the One, although all are ultimately one with their source.
- In the Gospel of the Egyptians, there are at least five orders of angels: thrones, powers, glories, authorities and angels. E.g. - “...and the thrones which are in them, and the powers which surround them, glories, authorities, and the powers”(Gospel of the Egyptians) “She (Providence) passed through all the aeons which I mentioned before. And she established thrones of glory, and myriads of angels without number who surrounded them, powers and incorruptible glories, who sing and give glory, all giving praise with a single voice, with one accord, with one never-silent voice, (...) to the Father, and the Mother, and the Son.” (Gospel of the Egyptians)
- In the Untitled Text in the Bruce Codex, there are at least five types of angels, though the order is uncertain: powers, glories, angels, archangels, ministers. “These are the powers which were given to the forefather who was placed in the aeon of the mother. And there were given to him myriads upon myriads of glories, and angels and archangels and ministers, so that those that are of matter should serve him.” (Untitled Text in the Bruce Codex)
- Angels may also be arranged in a hierarchy from the One to ‘the countless myriads’: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.”(Eugnostos)
- In Valentinian Gnosticism, certain human beings (the seeds or Elect) have promised themselves to angels, and will re-unite with them in the Upper Aeons: “When the whole seed is perfected (...) the Savior and Sophia [will] form a pair (syzygy). These then are said to be bridegroom and bride, and the bridal chamber is the entire Pleroma. The spiritual beings will divest themselves of their souls and become intelligent spirits, and, without being hindered or seen, they will enter into the Pleroma, and will be bestowed as brides on the angels around the Savior.” (Irenaeus, Adversus Haereses 1.7.1. See also Valentinian Exposition 39:29)
Great stuff!
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