Tartarus: A Metaphysical Perspective

Tartarus: A Metaphysical Perspective

Tartarus is a term found in various ancient texts, notably the Septuagint (LXX) and the New Testament, carrying a range of meanings and metaphysical implications. Its usage in these writings reveals both the material and symbolic nature of this underworld realm, shedding light on both its literal and metaphysical significance. By examining its occurrences in scripture and other religious writings, we can gain a deeper understanding of how Tartarus was perceived in the ancient world and how it functions in theological discourse.

In the Septuagint (LXX) translation of Job, Tartarus is mentioned twice in reference to the deep and abyss. In Job 40:15 (40:20, LXX), concerning Behemoth, we read: "And when he has gone up to a steep mountain, he causes joy to the quadrupeds in the deep [ἐν τῷ Ταρτάρῳ (‘in the tartarus’)]" (Job 40:15). Here, Tartarus refers to a low or deep place, indicating a symbolic location of darkness and depth, a place where things are submerged or hidden from sight. Similarly, in Job 41:31-32 (41:23-24, LXX), concerning Leviathan, it states: "He makes the deep boil like a brazen caldron; and he regards the sea as a pot of ointment, and the lowest part of the deep [τὸν Τάρταρον τῆς ἀβύσσου (‘the tartarus of the abyss’)] as a captive: he reckons the deep as his range" (Job 41:31-32). Again, Tartarus is associated with the lowest or most inaccessible part of the abyss, symbolizing a place of profound mystery, chaos, and power beyond human understanding. This connection suggests that Tartarus in this context is not only a literal place but also a symbolic representation of the forces that govern the unseen, chaotic depths of the world.

In 2 Peter 2:4, the word Tartarus appears in the Greek form tartaroo ("For if God did not spare angels when they sinned, but cast them into hell [τὰρτάρωσεν], putting them in gloomy dungeons to be held for judgment") (2 Peter 2:4). The term here is translated as "hell," but it refers specifically to a place of divine punishment reserved for the rebellious angels. This usage draws on Homeric mythology, where Tartarus is depicted as a sunless abyss, far beneath the Earth, where the Titans and other rebellious gods were imprisoned by Zeus. The apostle Peter employs this term to describe the fate of those angels who transgressed, emphasizing a place of confinement and awaiting judgment.

In 1 Enoch 20:1, the archangel Uriel is placed "in charge of the world and of Tartarus," signifying his role in overseeing not only the earthly realm but also the netherworld. "Tartarus" in this context is a realm under the control of divine beings, and its association with Uriel suggests that the place is not just a prison but also a locus of divine order.

The Gnostic texts also provide rich imagery surrounding Tartarus. In The Hypostasis of the Archons, the archangel Zoe (Life) breathes into the face of the rebellious Sakla (Yaldabaoth), and this angel binds him and casts him into "Tartaros below the abyss" (The Hypostasis of the Archons). Here, Tartarus is depicted as a cosmic prison for the divine rebel, a place of profound separation from the higher realms of light and knowledge. The notion of Tartarus as a realm beneath the abyss implies a metaphysical depth where souls or entities are separated from the divine source, representing a state of spiritual degradation and imprisonment.

Similarly, in The Book of Thomas the Contender, the savior speaks of one who will be "handed over to the ruler above who rules over all the powers as their king, and he will be cast from heaven down to the abyss, and he will be imprisoned in a narrow dark place." This narrow, dark place is described as the "great depth of Tartaros," symbolizing a state of profound separation from the divine, where the soul is trapped in a place of judgment, awaiting its ultimate fate (The Book of Thomas the Contender).

The Trimorphic Protennoia further elaborates on the nature of souls in Tartarus, stating: "I am the life of my Epinoia that dwells within every Power and every eternal movement... and every soul dwelling in Tartaros." Here, Tartaros is not only a physical realm but also a metaphysical state of spiritual imprisonment for souls who are detached from the divine Light. The soul in Tartarus is described as dwelling in sleep, an unconscious state from which it must awaken to return to the light and unity with the divine.

From a metaphysical perspective, Tartarus symbolizes not only a physical place of punishment but also a spiritual condition. It represents the depths of ignorance, rebellion, and separation from the divine source. In many texts, Tartarus is portrayed as a space where entities or souls are confined due to their actions, whether through transgression or spiritual blindness. The abyss or depth of Tartarus is not just a location but a state of being—spiritual darkness and alienation from divine wisdom and light. The metaphorical implications of Tartarus reflect the inner spiritual state of the soul: when one turns away from the divine or indulges in lower states of consciousness, they metaphorically descend into Tartarus. It is through spiritual awakening, as shown in various texts, that the soul can rise above this imprisonment and return to the light of knowledge and unity with the divine.

Thus, Tartarus, in its various ancient uses, conveys a profound metaphysical principle: the journey of the soul through light and darkness, imprisonment and liberation, reflecting the deeper spiritual realities of punishment, redemption, and the restoration of divine harmony.

bara Elohim

 The phrase *bara Elohim*—translated as "powers He (EL) created" or "Mighty Ones He (EL) created"—expresses a profound mystery within the realms of Christian Kabbalah and Valentinian Gnosticism. This phrase reveals a process by which EL, the Supreme Being, produces or emanates the Elohim as extensions of His power and corporeal substance. EL is not simply a distant, impersonal force but a tangible, corporeal intelligence that emanates a multitude of powers, known collectively as the *Elohim Shaddai*, who enact His will throughout creation.

In this framework, the creation of the Elohim is more than a mere act of divine will; it is a transmission of essence. Proverbs 8:22 offers insight, stating that Yahweh “produced” wisdom at the beginning of His way. This “production” reflects a process of bringing forth, where EL, through a form of emanation, transmits His substance into these powers, the Elohim. This emanation aligns with the concept in Christian Kabbalah that creation is *ex deo*, or “out of God,” where the Elohim emerge as extensions of EL’s own being, infused with His attributes and might.

The Hebrew phrase *ruach Elohim*, translated as “the Spirit of Elohim,” expands this notion by signifying a principle that emanates from EL and acts upon creation. In Genesis 1:2, the *ruach Elohim* is described as “moving” or “brooding” over the waters, with the Hebrew word *rachaf* evoking the image of a mother hen nurturing her offspring. This brooding principle represents a dynamic, nurturing force that infuses creation with life and potential. It encompasses and penetrates the primordial waters, understood as the primal material of creation. In Christian Kabbalistic thought, this brooding *ruach* not only rests upon the waters but permeates their very substance, reaching into every atom, proton, neutron, and electron, setting the stage for the unfolding of creation.

The act of brooding signifies more than simple motion; it is an empowerment process. The *ruach Elohim*, emanating from EL, prepares and vitalizes the cosmos, awaiting the command of the Mighty Ones—the Elohim—to begin the work of creation. This brooding spirit is the active force of EL’s wisdom, or *Heavenly Wisdom*, which serves as the means through which the Elohim enact divine will. Psalm 104:30 supports this, declaring, “He sends forth His spirit; they are created.” The Elohim, empowered by this spirit, become the agents of creation, infusing the universe with the divine order and structure.

In Job 33:4, Job speaks of this relationship, saying, “The Spirit of God (ruach of EL) has made me, and the breath (nishmah) of the Mighty Ones (Shaddai) has given me life.” Here, *Shaddai*, or the Mighty Ones, is synonymous with the Elohim. The *ruach of EL* functions as the creative and life-giving force, while the *nishmah* or breath of Shaddai conveys vitality and essence. This divine breath emanates directly from EL, embedding His life-force within creation. The *Elohim Shaddai*, empowered by EL, are therefore more than mere beings; they are the divine energies that actualize EL’s intentions in the cosmos.

In both Christian Kabbalah and Valentinian Gnosticism, emanation is a fundamental concept. The supreme Being, EL, embodies a boundless power that flows outward, producing entities reflective of His nature. In the Valentinian tradition, these entities are often described as aspects of the divine fullness, or *Pleroma*, a term that denotes the totality of divine attributes emanating from the highest God. However, Christian Kabbalah emphasizes the corporeality of these emanations, viewing the *Elohim* not as abstract, distant powers, but as tangible extensions of EL’s corporeal substance. EL is thus both the origin and sustainer of the Elohim, who serve as the instruments of His will within creation.

When we consider the *Spirit of EL*—a term that conveys power, strength, and might—we glimpse an emanation that is both creative and sustaining. The *ruach of EL* is not a separate entity but a powerful force that flows from EL, endowing the *Elohim* with the capability to manifest His purposes. In 1 Corinthians 8:6, Paul emphasizes this, stating, “from whom are all things,” affirming that all of creation originates from the one, corporeal intelligence of EL. This divine fountain of omnipotence is described in 1 Timothy 6:16 as an “unapproachable light,” a glowing center of power that radiates life and wisdom. EL, then, is the sole corporeal being with absolute intelligence, and all other beings and powers derive their essence from Him.

*Bara Elohim*—"powers He created"—encapsulates this vision of creation as an emanation from the all-encompassing source, EL. The *Elohim* are not separate, autonomous deities but are vessels of EL’s own power, continually sustained and empowered by His spirit. Through this brooding and empowering relationship, we come to see creation not as an event in the distant past but as an ongoing act of emanation. The *Elohim Shaddai*, acting in concert with EL’s will, reveal a universe sustained by a unified source, where every action and creation flows from EL’s corporeal intelligence.