How to Conduct the Ritual of Redemption: The Second Baptism, The Ascent to the Pleroma

How to Conduct the Ritual of Redemption: The Second Baptism, The Ascent to the Pleroma

1) Initiation through Spiritual Knowledge

Redemption is Spiritual Self-Knowledge. Gospel of Thomas, Saying 3:

Whoever knows himself will discover this. And when you come to know yourselves, you will realize that you are sons of the living father. But if you will not know yourselves, you dwell in poverty, and it is you who are that poverty.

To know oneself is to recognize the Kingdom of God within and transcend ignorance, which is the root of spiritual decay:

“Ignorance is the mother of all evil. Ignorance leads to death because those who come from ignorance neither were nor are nor will be. But those in the truth will be perfect when all truth is revealed.” Gospel of Philip

Redemption begins with an understanding of one’s true nature and divine origin. This knowledge enables the soul to transcend its current state and move toward a higher, spiritual existence. In the Gospel of Philip, this knowledge is essential to enter the Bridal Chamber.

“These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man.” (Against All Heresies)

The redemption must, therefore, be of a spiritual nature. For they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. (Against All Heresies)

While redemption is achieved through spiritual knowledge, rituals help the initiate connect with the divine. They act as external expressions of an internal spiritual journey, symbolically aligning the participant with the Pleroma's mysteries. Though true Gnostics may ascend through knowledge alone, rituals serve as communal expressions that support and reinforce the inner knowledge necessary for spiritual elevation, without being the means of redemption themselves.

2) Participation in the Rituals

Valentinian initiates took turns performing the various tasks, ensuring a high degree of participation by the membership. According to Tertullian,
“Today one man is bishop and tomorrow another; the person who is a deacon today, tomorrow is a reader; the one who is a priest is a layman tomorrow. For even on the laity they impose the functions of priesthood.” (Tertullian, Against the Valentinians 1)

He goes on to relate that even women could take the role of bishop, much to his horror.

Baptism: This is the second baptism, the baptism of redemption.

Initiators lead participants to a place where water is, and baptize them with the utterance of these words: “Into the name of the Father and of the Son and of the Holy Spirit, into the name of the unknown Father of the universe, Yahweh— into truth, the mother of all things— into Him who descended on Jesus— into union, and redemption, and communion with the powers.”

“If you are by yourself, then it is okay to self-baptize yourself.”

Initiators recite:
I do not divide the Spirit of Christ, neither the mind of Christ nor the power of the Holy Spirit, which is merciful; may I enjoy Your name, O Saviour of truth!”

The initiated replies:
“I am established, and I am redeemed; I redeem my soul from this age (aeon), and from all things connected with it in the name of Jesus, who redeemed his own soul into redemption in Christ who lives.”

The initiate is then submerged in the water.

The bystanders add:
“Peace be to all on whom this name rests.”

3) Anointing with Balsam

Anointing with fragrant oil symbolizes spiritual perfection. After baptism, the initiated is anointed with balsam,
“For the oil over the head of the initiate also place some on the forehead making a mark on the forehead.”
(Ezekiel 9:4, 6; Revelation 14:1)

The mark on the forehead should be the Hebrew letter tav" (ת).

4) Laying on of Hands

A leader or guide may place hands on the participant, invoking the power and wisdom of the divine to fill and guide them.

In Numbers 8:10, God's people lay their hands on the priests to officially commission them as their representatives before God.
“Acts 8:14-17, 1 Timothy 5:22”

5) Sacred Pronouncement or Chanting of Vowels

In Valentinian cosmology, vowels represent divine powers. Chanting these sounds forms part of the ritual, symbolizing connection with the Aeons and the fullness (Pleroma) of divine presence.

“The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ— of Christ, who lives by the Holy Spirit, for the angelic redemption.”

6) The Call to Renounce Worldly Attachments and Embrace the Mysteries of the Light

A significant aspect of the ritual of redemption involves the renunciation of worldly attachments. The initiate is called upon to reject all things of the world in favor of the divine mysteries. The Testimony of Truth states, “But those who say only with the tongue that they are renouncing the world are lying.” The participant must truly embody this renunciation, casting off the old self in order to embrace the new divine nature.

This stage can be quite extensive, referencing the renunciations in Pistis Sophia, chapter 102, and focusing on the abandonment of worldly concerns. This renunciation is crucial for the initiate’s progress in the spiritual journey.

“But the baptism of truth is something else; it is by renunciation of the world that it is found. But those who say only with the tongue that they are renouncing it are lying, and they are coming to the place of fear. Moreover, they are humbled within it. Just as those to whom it was given to have been condemned, they shall get something!” (The Testimony of Truth)

7) Prayers for the Ascent of the Soul

The Tripartite Tractate describes the redemption as an ascent through the Pleroma, reaching the degrees and powers of the Aeons.

“The redemption also is an ascent to the degrees which are in the Pleroma and to those who have named themselves and who conceive of themselves according to the power of each of the Aeons, and (it is) an entrance into what is silent, where there is no need for voice nor for knowing nor for forming a concept nor for illumination, but (where) all things are light, while they do not need to be illumined.” (Tripartite Tractate)

This notion of ascent is also expressed in the Gospel of Truth, where the believer carries “the Name of the Father” as a mark tav" (ת), symbolizing their connection to the divine realm.

“The Name of the Father here refers to a divine mark or identity that the believer adopts, signifying their connection to the divine realm.” (Excerpta ex Theodoto 86.2)

Ode 21 reflects this ascent: “I lifted up my arms on high on account of the compassion of the Lord...And I put off darkness, and put on light.” This passage illustrates the transformative power of the ascent, as the initiate moves from darkness into divine light, overcoming worldly suffering and affliction.

8) Acknowledgment of the Androgynous Nature of Aeons

This part of the ritual may include a symbolic affirmation of harmony between masculine and feminine principles, aligning with Valentinian teachings on the Aeons.

9) Declaration of the Participant's Unity with the Church (Ecclesia)

The participant is recognized as a member of the immanent divine body of Christ and the Ecclesia, symbolizing full redemption.

The right hand of fellowship is extended by the overseer to the initiate as a symbol of welcome. It is customary to do this while the congregation is standing, followed by an appropriate hymn or song.