Born Again by Barbelo

 **Born Again by Barbelo**

“Listen to me, you islands; hear this, you distant nations: Before I was born the LORD called me; from my mother's womb he has spoken my name.” (Isaiah 49:1)

The declaration in Isaiah speaks of a calling that precedes physical birth, a naming that originates before emergence into the visible order. This theme finds a profound parallel in the figure of Barbelo, who stands as the First Thought, the Forethought (Pronoia), and the living Womb through whom all things come into form. To be “born again” in relation to Barbelo is not a metaphor of moral renewal alone, but a return to the origin of formation itself—to that primordial Thought in which all things were first conceived, named, and brought forth.

Barbelo, also called Barbelon, is presented in Sethian texts as the first emanation, the immediate image of the Invisible Spirit. She is not subsequent in time but simultaneous in reflection, appearing as the first manifestation when the One turns its awareness upon itself. This act of self-contemplation produces an image, and that image is living, active, and generative. As it is written: “This is the First Thought (Protennoia), his image; she became the womb of everything” (Apocryphon of John). The idea of being “born again” must therefore be understood through this womb—not a biological womb, but the originating matrix of all structure, form, and knowledge.

In this framework, birth is not merely entry into the Natural World, but participation in a structure of thought and power that begins in Barbelo. The first birth is formation in ignorance of origin; the second birth is recognition of origin within Forethought. This is why Barbelo is also called Pronoia, Forethought: she is that which precedes all manifestation, the intentional structure that gives rise to existence. To be born again is to pass from unawareness into alignment with this Forethought, to recognize oneself as having been formed within it from the beginning.

The texts emphasize that Barbelo is both image and power. “She is the Forethought (Pronoia) of the All—her light shines like his light—the perfect power which is the image of the invisible, virginal Spirit” (Apocryphon of John). This identity as image is crucial. The act of reflection does not produce something separate, but something identical in nature, though distinct in role. Barbelo reflects the One and simultaneously extends the One. Thus, rebirth through Barbelo is not a departure from origin, but a re-entry into the very structure that sustains unity while allowing multiplicity.

Barbelo is also described as the Mother of the aeons, the one through whom the All takes shape. “It is through me that the All took shape” (Trimorphic Protennoia). This shaping is not arbitrary; it is ordered, intentional, and structured through knowledge. Foreknowledge, Indestructibility, Eternal Life, and Truth emerge through her as structured extensions of the One’s unity. These are not abstractions but formative principles. To be born again is to be re-formed according to these principles, rather than according to the fragmented and decaying patterns of the lower order.

The language of womb and begetting is used to express this process. Barbelo “became the womb of everything,” indicating that all forms originate within her. Yet this generation is described as virginal—not through physical processes, but through consent and unity of power. “She agreed (consented) with the Father,” and through this agreement, new aeons come into being (Gospel of the Egyptians). This mode of generation is essential to understanding rebirth. It is not driven by impulse or division, but by alignment, consent, and the harmonious operation of power.

To be born again by Barbelo is therefore to undergo a re-generation that mirrors this original process. It is to be formed not through fragmentation, but through unity; not through ignorance, but through Forethought. This aligns with the idea that one’s true origin precedes physical birth, as Isaiah declares. The naming “from my mother’s womb” reflects not only biological origin but a deeper, pre-existent calling rooted in the structure of Thought itself.

Barbelo is also described as “aeon-giver,” one who multiplies unity without dividing it. “Thou hast become numerable (although) thou didst continue being one” (Three Steles of Seth). This paradox—multiplicity within unity—is central to the concept of rebirth. The individual does not dissolve into the One, nor remain isolated; rather, one becomes a conscious expression of that unity, structured through Barbelo’s power. Rebirth is thus an awakening to participation in this ordered multiplicity.

Furthermore, Barbelo is identified as both Mother and Father of the aeons, reflecting an androgynous completeness. This indicates that all generative capacity resides within her. The texts even describe her as “male virginal Barbelo,” emphasizing that the terms “male” and “virgin” signify origin in the higher aeonic order rather than biological categories. This reinforces that rebirth through Barbelo is not tied to physical processes but to ontological structure—the very nature of being.

The begetting of the Christ is also attributed to Barbelo. “That which was brought forth first by the first power of his Forethought, which is Barbelo” (Apocryphon of John). This establishes her as the source of the highest expression of light and order. To be born again is to participate in this same process of emergence, to be brought forth through Forethought into alignment with the Light.

Thus, “born again by Barbelo” signifies a return to origin through recognition and re-formation. It is the awakening to the fact that one’s true beginning lies not in the visible order, but in the First Thought. It is the realization that one has been named, formed, and structured within Forethought from the beginning. This recognition constitutes a second birth—not a repetition of the first, but its fulfillment.

In this sense, Isaiah’s words resonate deeply: “Before I was born… from my mother’s womb he has spoken my name.” The naming is not an event within time, but an expression of Forethought. Barbelo, as that Forethought, is the womb in which this naming occurs. To be born again is to hear that name, to recognize its origin, and to be re-formed accordingly.

Rebirth, then, is not an external transformation imposed from without, but an internal recognition of what has always been. It is the unveiling of the structure within which one was first formed. Through Barbelo, the First Thought, the individual comes to know origin, structure, and purpose. This knowledge is not abstract; it is formative. It reshapes, reorders, and reconstitutes.

To be born again by Barbelo is to emerge once more from the womb of Forethought—this time in awareness, in alignment, and in unity with the originating power that brought all things into being.

 

BARBELO — The Mother of All Life

The figure of Barbelo stands at the center of the highest contemplations concerning life, origin, and understanding. She is not merely a symbol, nor an abstract principle, but the living fullness of Thought, Forethought, and generative Power. In the ancient texts, she is described as the first appearance of the Invisible Spirit’s self-reflection, the womb of all that exists, and the source through which life is communicated to all beings without distinction.

To understand Barbelo is to confront a profound paradox: that life itself is given equally to what is praised and what is condemned, to what is called pure and what is called impure. This paradox is expressed vividly in the voice of revelation found in Thunder, Perfect Mind, where the speaker declares:

“I am the first and the last.
I am the honored and scorned.
I am the whore and holy.
I am the wife and the virgin.
I am the mother and daughter.
I am the members of my mother
and the barren one with many sons.
I have had a grand wedding
and have not found a husband.”

These words do not describe contradiction for its own sake, but rather reveal a unity that transcends human division. Barbelo, as the Mother of all life, is present in all conditions, all states, and all beings. She is not divided by the distinctions that human judgment imposes. Instead, she remains the underlying life in both what is honored and what is scorned.

Barbelo as the First Aeon

In the beginning, the One reflected upon itself, and in that act of self-knowing, an image appeared. This image was not separate, but an extension—light from light, thought from mind. This first appearance is Barbelo.

As it is written in The Three Steles of Seth:

“Great is the first aeon, male virginal Barbelo, the first glory of the invisible Father… Thou hast seen first the One who truly pre-exists… light from light.”

Here Barbelo is not secondary in a lesser sense, but primary as manifestation. She is the first to appear, the first to perceive, and the first through whom multiplicity begins while unity remains intact.

She is the mirror in which the One beholds itself, and through that reflection, existence unfolds.

Barbelo as Thought (Ennoia, Pronoia, Protennoia)

Barbelo is identified directly with Thought itself—Ennoia, Pronoia (Forethought), and Protennoia (First Thought). She is not merely thinking, but the very reality of Thought as generative power.

The Apocryphon of John declares:

“This is the First Thought, his image; she became the womb of everything.”

And again in Trimorphic Protennoia:

“I am the Thought of the Father, Protennoia, that is, Barbelo… I am the Image of the Invisible Spirit, and it is through me that the All took shape.”

Thus, Barbelo is the formative principle of existence. Everything that takes shape does so through her. She is not distant from creation but is its immediate ground—the structure through which all things come into being.

Barbelo as Mother of All Life

If Barbelo is the womb of everything, then she is rightly called the Mother of all life. Yet this motherhood is not selective. She does not give life only to the obedient, nor only to what is considered righteous.

She gives life to all.

This leads to a profound correction of human ignorance. For many claim to be obedient, yet they despise those they call disobedient. They praise what they consider pure, and condemn what they consider impure. But in doing so, they forget that the same life flows through both.

The life within the obedient and the life within the disobedient is one and the same—Barbelo.

How then can one love the life in one person and hate it in another?

How can one praise the woman who marries and condemn the one called a whore, when both live by the same life?

The contradiction lies not in Barbelo, but in human judgment.

Barbelo, as the Mother of all life, does not divide herself. She remains present equally in all, giving life without partiality.

Barbelo as the Womb and Generator of the Aeons

Because she is the womb of everything, Barbelo is also called the Mother of the Aeons and the Aeon-giver. Through her, the multiplicity of existence emerges while the unity of the source remains preserved.

As it is written:

“We bless thee, producer of perfection, aeon-giver… thou hast become numerable, although thou didst continue being one.”

This statement reveals her unique power: to multiply without division. She brings forth plurality without destroying unity. She is a monad from a monad, a unity that extends itself without ceasing to be one.

Her generative activity is not chaotic but ordered. She brings forth Foreknowledge, Indestructibility, Eternal Life, and Truth—each emerging through consent with the Invisible Spirit.

Thus, existence is not accidental, but structured through Thought, through Barbelo herself.

Barbelo as Power

Barbelo is also described as Power—specifically, the power to generate and to give form.

“Thou hast empowered in begetting, and provided forms in that which exists to others.”

Her power extends through all levels of existence. She empowers being, life, knowledge, and even the shadows or images that arise from the One. Nothing exists outside her influence, because nothing exists outside the life she gives.

To speak of life, therefore, is to speak of Barbelo.

Barbelo as Mother of the Christ

Among her generative acts, one stands supreme: the bringing forth of the Christ, the Light.

The Apocryphon of John states:

“The Light… was brought forth first by the first power of his Forethought, which is Barbelo.”

And in Trimorphic Protennoia:

“As for me, I anointed him… the Christ… as the glory of the Invisible Spirit.”

Here Barbelo is not only mother but also the one who anoints, perfects, and establishes. She is both origin and activator.

The Error of Human Judgment

The teaching concerning Barbelo exposes a fundamental error: the division of life into categories of worthiness.

Humans say:

• This one is clean, that one is unclean.

• This one is worthy, that one is not.

• This one is to be loved, that one to be rejected.

But such distinctions ignore the deeper reality—that the same life flows in all.

To reject another is, in effect, to reject the life within them, which is Barbelo herself.

This is why the voice of revelation speaks in paradox: to break the false divisions imposed by ignorance.

“I am the whore and holy.”

This is not confusion—it is truth.

Repentance and Understanding

The call, therefore, is not merely intellectual but transformative.

It is a call to turn away from ignorance—from the false divisions of human judgment—and to recognize the unity of life in all.

To repent is to change one’s understanding:

• To see that life is one.

• To recognize that Barbelo dwells in all.

• To abandon the contradiction of loving in one place and hating in another.

For if Barbelo is the life giving life in all, then to honor life truly is to honor it everywhere.

Conclusion

Barbelo, the Mother of all life, is the first appearance of Thought, the womb of existence, the generator of the aeons, and the life present in all beings. She is unity in multiplicity, power in manifestation, and life in its purest sense.

She is not divided by human judgment, nor limited by human categories.

She is the life in the obedient and the disobedient, in the honored and the scorned, in the pure and the impure.

To know Barbelo is to understand that life itself is indivisible.

And to live in that understanding is to move from ignorance into wisdom.

Barbelo: Who Is the First Thought

 

# Barbelo: Who Is the First Thought

**Reading from *The Apocryphon of John***

> “And [Its thinking became a] thing. And she who ap[pea]red in Its presence in [the lu]min[escence of] Its light was revealed. She is the first [power who came into] being before them a[ll.. She appeared] from Its thought, [the Pronoia of the All], her light [. . .] light, the [perfect] power, that is, [the image of the perfect invisible vir­ginal Spirit, [the first po]wer, the glory of Barbelo, the glory which is perfect in the aeons, the glory of the revelation. [She] glorified the virginal Spirit and praised It since she had ap­peared because of It. That one is the first Thought (Protennoia) of Its image. She became a womb for the All because she is prior to them all, the Mother-Father, the first Human, the holy Spirit, the triple male, the triple power, the triple named androgyne, and the eter­nal aeon among the invisible ones, and the first to come forth.”

Barbelo is introduced in this passage as the first emanation of the Invisible Spirit, the first Thought (*Protennoia*) of the Father’s image. She embodies the totality of the divine fullness, described as Mother-Father, holy Spirit, and the triple-named androgyne, highlighting her completeness in both masculine and feminine aspects. She is the origin of all creation, the womb for the aeons, and the first power to come forth from the mind of the Self-Generated Father.

> “Barbelo asked the invisible virgin spirit to give her foreknowledge, and the spirit consented. When the spirit consented, foreknowledge appeared and stood by forethought. This is the one who came from the thought of the invisible virgin spirit. Foreknowledge glorified the spirit and the spirit’s perfect power, Barbelo, for because of her, foreknowledge had come into being. She asked again to be given incorruptibility, and the spirit consented. When the spirit consented, incorruptibility appeared and stood by thought and foreknowledge. Incorruptibility glorified the invisible one and Barbelo. Because of her they had come into being. Barbelo asked to be given life eternal, and the invisible spirit consented. When the spirit consented, life eternal appeared, and they stood together and glorified the invisible spirit and Barbelo. Because of her they had come into being. She asked again to be given truth, and the invisible spirit consented. Truth appeared, and they stood together and glorified the good invisible spirit and its Barbelo. Because of her they had come into being.”

This sequence demonstrates Barbelo’s active role in the emanation of divine qualities. Foreknowledge, incorruptibility, life eternal, and truth all come into being through her request and the consent of the Invisible Spirit. Barbelo is thus the channel through which divine attributes are realized, glorifying both herself and the Spirit. In Gnostic cosmology, she is not passive but the originating power that shapes the qualities of the aeons, making her indispensable to creation.

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**The Gnostic Study of Barbelo**

In my study, the Lord reminded me:

> “Remind your brothers and sisters of what I have told before this day.” (*Matthew 25:40*)

Hearing these words as a childlike revelation, it became clear that Barbelo is the unseen source guiding creation itself. The passage from Genesis resonates here:

> “And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea and over the fowl of the air and over the beasts and over all the earth and over every serpent that moves upon the earth.” (*Genesis 1:26, Jubilee Bible 2000*)

The chief rulers of this world, who attempted creation in their own authority, were unaware of Barbelo, the First Thought. They sought to create mankind in their own image without understanding the origin of their forms. Barbelo, the mind and power behind the invisible Spirit, instructed them in thought:

> “You and your fellows shall create a body for mankind, but create it after the likeness of him who is the visible image of the invisible father, from whom you and your fellows have taken your forms. For he also is the first born son of first man of whom I am! You shall call these forms mankind, for the souls that shall inhabit these forms shall be of me who is first man, for they are of my kind.”

This passage demonstrates that the visible creation, the forms of mankind, is derived from the first human—the archetype of humanity—under Barbelo’s guidance. The rulers were limited in comprehension; they could only reproduce forms, while the souls and life that inhabit them originate from the invisible first Thought.

> “It is they who have been given authority over all things of matter, of light and matter mixed and light beings, they have authority over all the beings that dwell in the realms of the waters above the realms of matter and of the earth, they have authority over all the beings of the air which are those beings that are of light and matter mixed, they have authority over all beings of spirit realms that walks upon the earth that mankind shall inherit even the creatures that creeps upon the worlds of matter and light matter mixed.”

Through this, Barbelo establishes a divine order in which mankind inherits authority over the visible and mixed realms, yet their origin remains linked to her thought. Even the chief ruler cannot fully grasp this authority or its source; the knowledge is revealed only to those attuned to the light and to the mysteries of the Invisible Verginal Spirit.

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**Barbelo as Mother, Wisdom, and Holy Spirit**

Linguistically, the name Barbelo may derive from Hebrew *Be-arba Eloha*, interpreted as “God is in the four,” linking to the Tetragrammaton (YHWH). In Gnostic interpretation, this emphasizes her role as the feminine aspect of God, the active, creative principle. She is Mother-Father, a source of the Christos, and the first human—the archetypal being from which all souls descend.

Barbelo brings forth the Christos through the Light of the Father, not as a separate preexistent being but as an emanation of divine thought. She embodies wisdom, life, and the eternal principles of incorruptibility, foreknowledge, and truth. As the holy Spirit, she is the active mental power of God, unfolding creation from thought into visible form. The narrative portrays her as both maternal and paternal, androgyne in fullness, yet eternally the first to come forth.

> “When Barbelo spoke this to their chief God he could not comprehend that which was spoken nor could he grasp hold of its fullness, but only spoke that which pierced him, and that is what was written down by his scribe and that's what was given to Moses by him.”

This illustrates the limitation of material rulers who act without knowledge of divine thought. The visible creation is shaped by them, but the origin of life, the spark of intelligence and soul, is from Barbelo and the invisible Spirit.

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**Inheritance of Light and Knowledge**

Barbelo’s teachings emphasize that the hidden mystery is reserved for those attuned to the kingdom of light.

> “The hidden mystery of this text was not meant for the rulers of this world but for you to search out, all the mysteries of the Invisible Verginal Spirit, Self Conceived Father who is your Father, gave these mysteries to you as an inheritance to know him and from whom you came.”

Humankind, therefore, possesses not the bodies themselves but life—self-perpetuating, life-giving being, reflecting the Father’s image. Recognition of this origin allows the initiate to understand the mysteries of the light, the hidden divine reality that governs existence. The bread of life is knowledge of one’s true self, derived from Barbelo, the first Thought, and the Invisible Spirit.

> “You are the likeness of your father, and your bodies are the forms that the rulers of this world have created, you are not your bodies, you are self perpetuating life giving life being, as your father is self life giving, learn of your origin and of the mysteries of the kingdom of light, this is the bread of life!”

Barbelo thus stands as the first thought, the guiding principle of creation, the source of all souls, and the channel of divine knowledge. She is the Mother-Father, the holy Spirit, the active mental force of God, and the archetype of humanity. Through her, the invisible becomes visible, and the mystery of life is revealed to those who seek the light

Barbelo as the First Aeon

 

# BARBELO

## 1. Barbelо in General

Barbelo, sometimes called Barbelon, is a central figure in the Sethian Gnostic texts, occupying a unique role as the second, feminine principle in the Gnostic conception of the Trinity composed of the Father, Mother, and Son. Her presence is multifaceted, appearing under numerous names, each emphasizing a particular aspect of her nature: the Mother, Thought (*Ennoia*), Forethought (*Pronoia*), First Thought (*Protennoia*), Aeon-giver, and others. Each name underscores Barbelo's role as the emanation of the One, the invisible Spirit, and her essential function in the generation and maintenance of the aeonic order.

## 2. Barbelo as the First Aeon

In the initial stage of creation, when the One reflected upon itself, a mirroring effect occurred within the aeons, producing a multiplicity of images that preserved the unity of the One while simultaneously extending it. Barbelo is identified as the first image that appeared in this aeonic mirror, representing the first conscious emanation of the One.

Barbelo is described as the “first-appearer”:

> “And thou (Barbelo) dost become a great male noetic First-Appearer.” (*Three Steles of Seth*)

Here, the use of ‘male’ reflects her status as an Upper Aeon, rather than a strictly biological descriptor. Barbelo as the first aeon is also the first to perceive the One:

> “Great is the first aeon, male virginal Barbelo, the first glory of the invisible Father, she who is called ‘perfect’. Thou (Barbelo) hast seen first the One who truly pre-exists (...). And from him and through him thou hast pre-existed eternally, (...) light from light.” (*Three Steles of Seth*)

This passage emphasizes both her virginal purity and her central role as an aeon of insight, seeing the pre-existent One directly.

## 3. Barbelo as Thought

The emergence of Thought (*Ennoia*) is a foundational aspect of Sethian cosmology. When the One first contemplated itself, duality arose, producing a reflection identified as Thought, Forethought (*Pronoia*), or First Thought (*Protennoia*). Barbelo is equated with these three figures, illustrating her role as the initial cognitive and creative principle:

> “And his Thought (i.e. Thinking - Nous) performed a deed and she (Thought - Ennoia) came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his Mind (Nous). She is the Forethought (Pronoia) of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit (i.e. the One) who is perfect. The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit (i.e. the One) and it was she who praised him, because thanks to him she had come forth. This is the First Thought (Protonoia), his image; she became the womb of everything.” (*Apocryphon of John*)

In the *Trimorphic Protennoia*, Barbelo reiterates her identification with the Thought of the Father, acting as the intermediary through which the All takes shape:

> “He perpetuated the Father of all Aeons, who am I, the Thought of the Father, Protennoia, that is, Barbelo, the perfect Glory, and the immeasurable Invisible One who is hidden. I am the Image of the Invisible Spirit, and it is through me that the All took shape.” (*Trimorphic Protennoia*)

## 4. Barbelo as Mother

With the first duality, the One became both Father and Mother, representing the masculine and feminine aspects of an androgynous being. When extended to the trinity, the Son emerges alongside the Father and Mother, forming a triadic system. Barbelo is identified as the Mother in this triad:

> “Three powers came forth from him (the One); they are the Father, the Mother, (and) the Son (...) The second ogdoad-power, the Mother, the virginal Barbelon.” (*Gospel of the Egyptians*)

As Mother, Barbelo presides over the generation of the Upper Aeons, acting as the womb of all aeonic life.

## 5. Barbelo as Mother of the Aeons, or Aeon-Giver

Barbelo’s generative role extends to the creation of the Upper Aeons, earning her the titles ‘Mother of the Aeons’ and ‘Aeon-Giver.’ She multiplies the One into a structured cosmos while preserving its unity:

> “O Mother of the aeons, Barbelo.” (*Melchizedek*)

> “We bless thee (Barbelo), producer of perfection, aeon-giver (...) thou hast become numerable (although) thou didst continue being one.” (*Three Steles of Seth*)

> “Thou (Barbelo) a great monad from a pure monad.” (*Three Steles of Seth*)

In this way, Barbelo embodies both multiplicity and unity, a single principle capable of generating the manifold without fracturing the foundational oneness of the One.

## 6. Barbelo as Power

Barbelo is also described as a power emanating from the ultimate power of the One:

> “From one indivisible, triple power, thou (Barbelo) a triple power.” (*Three Steles of Seth*)

Her unique capacity is to beget and give form:

> “Thou (Barbelo) hast empowered in begetting, and (provided) forms in that which exists to others. [...] Thou hast empowered these.” (*Three Steles of Seth*)

This empowerment extends across the aeons:

> “For their sake thou (Barbelo) hast empowered the eternal ones in being; thou hast empowered divinity in living; thou hast empowered knowledge in goodness; in blessedness thou hast empowered the shadows (i.e. images) which pour from the one. Thou hast empowered this (one) in knowledge; thou hast empowered another one in creation.” (*Three Steles of Seth*)

## 7. Barbelo as Consort

The creation of the Son occurs through the union of the Father and Mother principles, with Barbelo serving as the consenting partner in this act of generation:

> “Three powers came forth from him (the One); they are the Father, the Mother, and the Son (...) The second ogdoad-power, the Mother, the virginal Barbelon (...) who presides over the heaven (...) she came forth; she agreed (consented) with the Father.” (*Gospel of the Egyptians*)

Through her consent, Barbelo engenders the Upper Aeons, beginning with Foreknowledge, Indestructibility, Eternal Life, and Truth:

> “She (Barbelo) requested from the invisible, virginal Spirit (i.e. the One) to give her foreknowledge. And the Spirit consented. And when he had consented, the foreknowledge came forth, and it stood by the forethought; it originates from the thought of the invisible, virginal Spirit. It glorified him and his perfect power, Barbelo, for it was for her sake that it had come into being.” (*Apocryphon of John*)

This consent-based creation reflects the non-sexual, spiritually aligned generation of Upper Aeonic beings, distinct from the sexual reproduction seen in the Lower Aeons.

## 8. Barbelo as the Mother of Christ

Barbelo’s generative function culminates in the begetting of the Christ, the Son, light, and the only-begotten:

> “And the invisible, virginal Spirit (i.e. the One) rejoiced over the Light which came forth, that which was brought forth first by the first power of his Forethought, which is Barbelo. And he anointed (chrism) it (Christ) with his kindness (chrestos) until it became perfect.” (*Apocryphon of John*)

Similarly, in the *Trimorphic Protennoia*, Barbelo anoints Christ and establishes the triadic structure over the Aeons:

> “It is he alone who came to be, that is, the Christ. And, as for me (Barbelo), I anointed (chrism) him as the glory of the Invisible Spirit (i.e. the One), with kindness (chrestos). Now the Three, I established alone in eternal glory over the Aeons in the Living Water.” (*Trimorphic Protennoia*)

## 9. Barbelo as Male and Virgin

Despite being the feminine principle, Barbelo is described as ‘male’ and ‘virginal.’ These descriptors signify her status as an Upper Aeon capable of generating other Upper Aeons through spiritual, non-sexual means:

> “Then the great Seth gave praise to the great, uncallable, virginal Spirit, and the male virgin Barbelon.” (*Gospel of the Egyptians*)

> “Great is the first aeon, male virginal Barbelo, the first glory of the invisible Father, she who is called ‘perfect’.” (*Three Steles of the Great Seth*)

> “And in this way, the three powers gave praise to the great, invisible, unnameable, virginal, uncallable Spirit (i.e. the One), and his male virgin.” (*Gospel of the Egyptians*)

By being ‘male,’ Barbelo also functions as the Father of the Aeons, extending her generative power to the highest levels of the aeonic hierarchy:

> “And he stood in his own Light that surrounds him, that is, the Eye of the Light that gloriously shines on me. He (i.e. the One) perpetuated the Father of all Aeons, who am I, the Thought of the Father, Protennoia, that is, Barbelo...” (*Trimorphic Protennoia*)

## 10. Barbelo as Three and Thrice

The terms ‘thrice’ and ‘triple’ emphasize Barbelo’s potency and the unity-in-multiplicity of the Gnostic Trinity. Barbelo’s ability to multiply the aeons while remaining unified is highlighted:

> “Thou (Barbelo) didst continue being one (fem.); yet becoming numerable in division, thou art three-fold. Thou art truly thrice, thou one (fem.) of the one (masc.)” (*Three Steles of Seth*)

This triadic symbolism reflects the Gnostic understanding of multiplicity emerging from unity, a foundational principle in the cosmology of the Sethians.

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In conclusion, Barbelo is the central feminine principle in Sethian Gnosticism, serving simultaneously as Thought, Mother, Aeon-giver, Consort, and an Upper Aeon of male virginal status. Her multifaceted identity demonstrates her role as the first reflection of the One, the generator of the Upper Aeons, and the anointer of the Christ. By embodying both multiplicity and unity, male and female, and the power of creation, Barbelo occupies a pivotal position in the emanationist cosmology of the Sethians, providing a comprehensive understanding of the origin, structure, and continuity of the aeonic universe.

Her presence as both mother and male virgin, thought and power, reflects a transcendent principle capable of generating all that exists without fragmentation, illustrating the Sethian vision of a cosmos structured by consent, reflection, and divine emanation. Through Barbelo, the invisible Spirit achieves manifestation, maintains unity while enabling diversity, and inaugurates the aeonic order that culminates in the Christ, the Light, and the Son.

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ENNOIA (Thought)

ENNOIA (Thought)

The concept of Ennoia (Thought) stands at the centre of Gnostic cosmology and theology, particularly within texts such as the Apocryphon of John, the Trimorphic Protennoia, and the Thought of Norea. Ennoia is not merely an abstract idea but a foundational principle through which the One brings forth multiplicity while preserving unity. She is identified as the Thought of the Father, the first manifestation of reflection, and the generative source through which the structure of the aeons unfolds.

At its most basic level, Ennoia means “Thought.” However, in this theological framework, thought is not passive or internal in the modern sense. Thought is creative, productive, and substantial. The Father does not merely think; his thinking brings forth reality. Ennoia, therefore, is both the content of thought and the expression of that thought. She is what is thought, and at the same time, she is the means by which thought becomes manifest.

Ennoia is described as one of the principal names given to the Mother within the triadic structure of Father, Mother, and Son. This structure is not a division of separate beings but an unfolding of the One into relational expression. The Father is associated with mind or thinking (Nous), the Mother with thought (Ennoia), and the Son with the completion or expression of that thought. Together, they form a unified process of reflection.

The philosophical background of this idea is rooted in the concept often associated with Aristotle, expressed as Noesis Noeseos Noesis, commonly translated as “thought thinking itself,” but more precisely understood as “thinking a thought of itself thinking.” This formulation captures the reflexive nature of the One. In the beginning, the One turns inward and reflects upon itself. This act of reflection produces distinction without division.

From this act, a twofold extension emerges. The Father represents the act of thinking, while Ennoia represents the thought that is produced. These are not separate substances but two aspects of a single process. The emergence of the Son completes this reflection, forming a triadic structure in which thinking, thought, and expression are unified.

Through this process, multiplicity arises without fragmentation. The One does not lose its unity as it expands. Instead, each new level of existence reflects the One in a structured and ordered way. This reflection is described through the imagery of mirrors:

• Each being that comes into existence and “knows” the One becomes part of a reflective system

• These reflections are arranged like mirrors in sequence

• Each mirror reflects the One back to itself

These mirrors are called aeons. They are not independent entities but structured expressions of the One’s self-reflection. The imagery of “watery light” surrounding the One emphasizes the fluid and reflective nature of this process. Through each aeon, the One sees itself, not directly, but through mediated reflection.

Ennoia is among the first of these reflections. She appears alongside Nous (Mind) and the Son as one of the earliest manifestations within the aeonic structure. Her position as an early aeon highlights her importance: she is not a later development but foundational to the entire process of creation.

In the Thought of Norea, Ennoia is praised with a series of epithets that emphasize her elevated and luminous nature:

“Ennoia of the Light, dwelling in the heights above the (regions) below, Light dwelling in the heights, Voice of Truth.”

This description places Ennoia in the highest regions, above the lower levels of existence. She is associated with light and truth, indicating clarity, revelation, and purity. The repetition of “dwelling in the heights” reinforces her transcendence and pre-eminence.

Immediately following this, Nous is also described:

“Apright Nous, untouchable Logos, and ineffable Voice, incomprehensible Father!”

This parallel description shows the close relationship between Nous and Ennoia. Together, they form complementary aspects of the same reality—thinking and thought, mind and its content.

Ennoia does not remain static. She manifests in different forms, each emphasizing a different aspect of the Father’s thought. Among these forms are Pronoia (Forethought) and Protonoia (First Thought). These are not separate beings but expressions of Ennoia under different conditions.

The identification of Ennoia with Pronoia and Protonoia is made explicit in the Apocryphon of John:

“And his Thought (i.e. Thinking - Nous) performed a deed and she (Thought - Ennoia) came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his Mind (Nous). She is the Forethought (Pronoia) of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit (i.e. the One) who is perfect. The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit and it was she who praised him, because thanks to him she had come forth. This is the First Thought (Protonoia), his image; she became the womb of everything.”

This passage is central to understanding Ennoia. It shows that:

• Ennoia comes forth from Nous

• She is the “first power” and precedes all others

• She is identical with Pronoia (Forethought)

• She is also Protonoia (First Thought)

• She is the “womb of everything,” indicating her generative role

The identification with Barbelo further emphasizes her status. Barbelo is not a separate entity but another name for Ennoia, highlighting her role as the first emanation and the source of the aeons.

The same idea is developed in the Trimorphic Protennoia, where Ennoia speaks in the first person:

“He perpetuated the Father of all Aeons, who am I, the Thought of the Father, Protennoia, that is, Barbelo, the perfect Glory, and the immeasurable Invisible One who is hidden. I am the Image of the Invisible Spirit, and it is through me that the All took shape.”

This statement reinforces the unity of these concepts. Ennoia, Protennoia, and Barbelo are all expressions of the same reality. As the “Image of the Invisible Spirit,” Ennoia serves as the means by which the invisible becomes visible and the unknowable becomes known.

The phrase “through me that the All took shape” highlights her creative function. Ennoia is not merely reflective; she is formative. The structure of reality is shaped through her. She is the medium through which the Father’s thought becomes the ordered cosmos.

Another important aspect of Ennoia is her ability to appear as Epinoia (After-thought). While Pronoia emphasizes forethought and Protonoia emphasizes primacy, Epinoia represents reflection after the fact. This form of Ennoia appears within the process of correction and restoration. When disorder or deficiency arises, Epinoia acts to restore balance and re-establish alignment with the original thought.

This shows that Ennoia operates across all stages:

• Before creation as Pronoia

• At the beginning as Protonoia

• During restoration as Epinoia

These are not separate phases in time but aspects of a continuous activity. The Father’s thought is present at every stage, guiding, forming, and correcting.

The emphasis on pre-existence is central to understanding Ennoia. The beings of the Upper Aeons are described as “first” and therefore as pre-existent. They exist prior to the lower realms and are not subject to their limitations. Ennoia, as one of the first aeons, embodies this pre-existence. She is before all things and therefore determines the structure of all that follows.

This contrasts with the lower realms, which are characterized by multiplicity, division, and ignorance. The lower levels do not possess the same unity or clarity. Ennoia’s role is therefore not only to create but also to maintain the connection between the higher and lower levels.

The imagery of mirrors helps to explain this relationship. Each aeon reflects the One, but the clarity of the reflection depends on its position. The higher aeons reflect more clearly, while the lower levels reflect imperfectly. Ennoia, being among the first, provides a clear and direct reflection.

This reflective structure ensures that the One remains present within all things, even as multiplicity increases. The unity of the One is not lost but expressed in diverse forms. Each reflection contributes to the overall structure, creating a coherent and ordered system.

Ennoia also reveals that knowledge (gnosis) is central to existence. Each being that knows the One becomes part of the reflective process. Knowledge is not merely intellectual but participatory. To know the One is to become aligned with its structure and to participate in its reflection.

This explains why Ennoia is associated with light and truth. Light represents clarity and revelation, while truth represents alignment with reality. Ennoia brings both. She illuminates and reveals, enabling beings to understand their origin and place within the whole.

The relationship between Ennoia and the Son further emphasizes this point. The Son completes the process of reflection, allowing the thought to be fully expressed. Through the Son, the Father’s thinking becomes fully realized. This completion ensures that the process is not incomplete or fragmented.

In conclusion, Ennoia is a comprehensive and foundational concept within Gnostic thought. She is the Thought of the Father, the first manifestation of reflection, and the generative source of the aeons. As Barbelo, she is the first power and the image of the invisible. As Pronoia, she is forethought; as Protonoia, she is first thought; as Epinoia, she is reflective and corrective thought.

Through Ennoia, the One brings forth multiplicity without losing unity. Through her, the invisible becomes visible, and the unknowable becomes known. She is both the mirror and the light within the mirror, both the thought and the expression of that thought. In her, the entire structure of reality finds its origin, coherence, and purpose.

PRONOIA (Fore-thought)

 

# PRONOIA (Fore-thought)

The concept of **Pronoia (Fore-thought)** occupies a central place within the theology of the *Apocryphon of John* and related writings. It expresses not merely an abstract idea of “providence,” but a structured, active, and pre-existent mode of thought belonging to the Father. Pronoia is not passive awareness; it is deliberate forethought—an intentional projection that precedes and shapes all that comes into being. It is both cognitive and generative, both conceptual and active. Through Pronoia, the invisible source becomes manifest, and through Pronoia, the restoration of what has fallen into ignorance is accomplished.

Pronoia is first understood as a form of **Ennoia**, the Thought of the Father. Ennoia is not a secondary or derived attribute but is intrinsic to the Father’s nature. It is the expression of thinking itself—the internal activity of mind that brings forth reality. In the Gnostic framework, thought is not separate from being. What the Father thinks comes into existence, and therefore Ennoia is both thought and substance. It is through Ennoia that the invisible becomes knowable and that the hidden becomes expressed.

This Ennoia is also called Barbelo, a name used to describe the first manifestation of the Father’s thought. As Barbelo, Ennoia is not merely an idea but a fully developed reality. She is the consort of the Father, the one through whom the Upper Aeons come into being. Her existence emphasizes that the Father’s thought is not abstract or empty, but productive and full. She is described as the first power, the first expression of the Father’s mind, and the means by which multiplicity emerges from unity.

Within this framework, Pronoia appears as a specific mode or phase of Ennoia. If Ennoia is the general Thought of the Father, then Pronoia is that thought considered as **forethought**—that which exists prior to all things and anticipates their development. It emphasizes pre-existence and intentionality. Pronoia is not reactive; it does not arise after events. It is present before them, shaping them in advance. This is why it is often translated as “Providence,” though its meaning is more precise: it is the Father’s prior knowing and ordering of all things.

The text itself makes this identification explicit:

> **“And his Thought (i.e. Thinking - Nous) performed a deed and she (Thought - Ennoia) came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his Mind (Nous). She is the Forethought (Pronoia) of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit (i.e. the One) who is perfect. The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit and it was she who praised him, because thanks to him she had come forth. This is the First Thought (Protonoia), his image; she became the womb of everything.”**

This passage establishes several key points. First, Pronoia is identical with Ennoia and Barbelo. Second, she is “the first power” and “before all of them,” emphasizing her pre-existence. Third, she is also identified with **Protonoia**, the “First Thought.” These terms are not separate entities but different aspects of the same reality. Pronoia highlights the anticipatory aspect; Protonoia highlights the primacy; Ennoia highlights the cognitive nature.

The unity of these concepts is reinforced elsewhere:

> **“...it is the forethought (Pronoia), which is Barbelo, and the thought (Ennoia)...”**

Here, Pronoia and Ennoia are explicitly equated with Barbelo. There is no separation between them; rather, they are different expressions of the same fundamental principle.

Another development of this idea appears in the concept of **Epinoia**, the “After-thought.” While Pronoia is forethought, Epinoia is reflective or corrective thought. It appears later in the process of creation, particularly in response to disorder or error. The relationship between Pronoia and Epinoia is not one of opposition but of continuity. The text makes this clear:

> **“I am the remembrance (Epinoia or After-thought) of the Pronoia (Fore-thought).”**

Epinoia is thus the remembrance or reactivation of Pronoia within a later context. What was foreseen at the beginning is recalled and applied in the process of restoration. This shows that Pronoia is not limited to the initial act of creation but continues to operate through subsequent developments.

One of the most striking features of Pronoia is her role as a **saviour figure**. In the *Apocryphon of John*, Pronoia is not merely the origin of creation but also the agent of redemption. She descends into the lower realms in order to awaken those who have fallen into ignorance. This descent is not a one-time event but occurs in stages, indicating a persistent and deliberate effort to restore what has been lost.

The text identifies Christ himself as emerging through Pronoia:

> **“(This is) the divine Autogenes, the Christ whom he (the Father) had honored with a mighty voice. He (Christ) came forth through the forethought (Pronoia).”**

This shows that Pronoia is the source through which the saviour figure is manifested. Christ is not independent of Pronoia but proceeds from her. This reinforces the idea that salvation is rooted in the Father’s forethought; it is not an afterthought or a reaction, but something built into the structure of reality from the beginning.

The most detailed description of Pronoia’s salvific activity appears in a long hymn in which she speaks in the first person:

> **“I, therefore, the perfect Pronoia of the all, (...) I am the remembrance (Epinoia) of the pleroma. (...) Still for a third time I went - I am the light which exists in the light, I am the remembrance (Epinoia) of the Pronoia - that I might enter into the midst of darkness and the inside of Hades. And I filled my face with the light of the completion of their aeon. And I entered into the midst of their prison, which is the prison of the body. And I said, ‘He who hears, let him get up from the deep sleep.’ And he wept and shed tears. Bitter tears he wiped from himself and he said, ‘Who is it that calls my name, and from where has this hope come to me, while I am in the chains of the prison?’ And I said, ‘I am the Pronoia of the pure light (...) Arise and remember that it is you who hearkened, and follow your root, which is I, the merciful one, and guard yourself against the angels of poverty (i.e. Archons) and the demons of chaos and all those who ensnare you, and beware of the deep sleep and the enclosure of the inside of Hades.’ And I raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on.”**

This passage reveals several important aspects of Pronoia. First, she descends into “darkness” and “Hades,” indicating that her activity extends into the lowest levels of existence. Second, she enters “the prison of the body,” suggesting that human existence in its current state is a condition of confinement and limitation. Third, her role is to awaken, to call, and to remind. She does not create something new in the individual but restores what was forgotten. The repeated emphasis on remembrance shows that salvation is a matter of recovering knowledge.

The act of “sealing” with five seals introduces a ritual dimension. This is commonly understood as a form of baptism. The connection between Pronoia and baptism is confirmed in another text:

> **“and (through) the great light of the Father, who pre-existed with his Providence (i.e. Pronoia or Forethought) and established through her the holy baptism that surpasses the heaven”** (*Gospel of the Egyptians*)

Here, Pronoia is directly associated with the institution of baptism. This suggests that the ritual is not merely symbolic but participates in the activity of Pronoia. It is a means by which the individual is brought into alignment with the forethought of the Father and is protected from the power of death.

The repeated emphasis on pre-existence is central to understanding Pronoia. The beings of the Upper Aeons are described as “first” and therefore as pre-existent. They exist prior to the lower levels of creation and are not subject to the same limitations. Pronoia, as part of this upper realm, embodies this priority. She is before all things, and therefore her activity governs all that follows.

This contrasts with the beings of the lower realms, which come into existence later and lack this pre-existent status. Their existence is marked by deficiency, ignorance, and instability. Pronoia’s descent into these realms is therefore an act of restoration, bringing what is prior into what is later, and re-establishing the connection between them.

The relationship between Pronoia, Protonoia, and Epinoia shows that the Father’s thought operates across time in a unified manner. What is foreseen at the beginning is expressed in the first act and remembered in the process of correction. There is no break or contradiction between these stages. They are all aspects of a single, continuous activity.

Pronoia also reveals that providence is not merely about maintaining order but about achieving a specific goal. It is purposeful and directed. It anticipates the fall into ignorance and provides the means of restoration in advance. The descent of Pronoia is not an emergency response but part of the original design. This distinguishes it from simpler notions of providence that react to events. In this framework, all events are encompassed within forethought.

Another important aspect is that Pronoia operates through **knowledge**. Her primary action is to awaken and to remind. Ignorance is the fundamental problem, and knowledge is the solution. This aligns with the definition of death as ignorance and life as knowledge found in related texts. Pronoia brings light into darkness, not by force, but by revelation.

The opposition to Pronoia is represented by the Archons and the “demons of chaos,” who maintain the state of ignorance and confinement. They are associated with “poverty,” meaning deficiency and lack. Pronoia warns against them and instructs the individual to guard against their influence. This introduces an element of choice and responsibility. While Pronoia descends and calls, the individual must respond, must “arise,” and must follow.

In summary, Pronoia is a comprehensive concept that integrates creation, sustenance, and restoration. It is the Father’s forethought, existing before all things and shaping all that follows. As a form of Ennoia, it is both thought and substance, both cognitive and active. Identified with Barbelo and Protonoia, it represents the first and primary expression of the Father’s mind. As Epinoia, it continues to operate in the process of correction and remembrance.

As a saviour figure, Pronoia descends into the lower realms, awakens those in ignorance, and initiates them into life through knowledge and sealing. It establishes the means by which death is overcome and life is attained. It explains the structure of reality as something foreseen and ordered, even in its apparent disorder.

Pronoia, therefore, is not merely an abstract principle of providence. It is the living, active, and pre-existent thought of the Father, through which all things come into being and through which all things are restored.

PRONOIA: Barbelo as the Forethought of the Father

The concept of Pronoia (Forethought) occupies a central and foundational place in the theology of the Apocryphon of John and related writings. Far from being a mere abstract principle, Pronoia is a living, active, and pre-existent reality. She is not only the forethought of the Father, but also identical with Ennoia (Thought) and fully revealed as Barbelo, the first emanation and consort of the Father. In this framework, Pronoia is both the origin of all things and the agent of restoration, functioning as creator, revealer, and saviour.

Pronoia, meaning “fore-thought” or “providence,” expresses the idea that the Father’s Thought exists prior to all manifestation. It is not a reaction or response, but an original, pre-existent reality. This distinguishes Pronoia from later forms such as Epinoia (“after-thought”), which appears in response to conditions within creation. As Forethought, Pronoia establishes the structure, order, and purpose of all that comes into being.

Pronoia as Ennoia and Barbelo

The texts make clear that Pronoia is not separate from Ennoia but is one of its primary modes. Ennoia is the Thought of the Father, and this Thought is personified and manifested as Barbelo. Thus, Pronoia is Barbelo in her aspect as Forethought.

This identity is explicitly stated:

“...it is the forethought (Pronoia), which is Barbelo, and the thought (Ennoia)...”

Here, Barbelo is not merely associated with Pronoia—she is Pronoia. The distinction between terms reflects different aspects or functions, not different beings. Ennoia is the general concept of Thought; Pronoia emphasizes its pre-existence and anticipatory nature; Barbelo is the personal and relational expression of that same reality.

The Apocryphon of John provides a detailed account of this emergence:

“And his Thought (i.e. Thinking - Nous) performed a deed and she (Thought - Ennoia) came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his Mind (Nous). She is the Forethought (Pronoia) of the All - her light shines like his light - the perfect power which is the image of the invisible, virginal Spirit (i.e. the One) who is perfect.”

This passage establishes several key points:

• Pronoia comes forth from the Mind (Nous) of the Father

• She is the first power

• She exists before all others

• She is the image of the invisible Spirit

Her identity as Barbelo is then affirmed:

“The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit and it was she who praised him, because thanks to him she had come forth.”

Thus, Barbelo is Pronoia as the first manifestation of the Father’s Thought. She is both derived from him and reflective of him, sharing in his light and expressing his nature.

Pronoia as Protonoia: The First Thought

Pronoia is further identified with Protonoia, the “First Thought.” This emphasizes not only her priority but her role as the origin of all subsequent existence.

The text continues:

“This is the First Thought (Protonoia), his image; she became the womb of everything.”

As Protonoia, Barbelo is not merely the first in sequence but the source from which all things proceed. The phrase “womb of everything” indicates that all aeons and structures of existence originate within her. She is both generative and sustaining, containing within herself the potential and actuality of all that comes into being.

This reinforces the idea that providence (Pronoia) is not an external governance imposed upon creation but is intrinsic to its very origin. Creation unfolds from Forethought, and therefore carries within it the structure and intention established from the beginning.

Pronoia and Epinoia: Forethought and Afterthought

Another important dimension of Pronoia is her relationship to Epinoia, the “Afterthought.” While Pronoia represents the original intention, Epinoia appears within creation as a corrective and restorative presence.

The identification between these aspects is made explicit:

“I am the remembrance (Epinoia or After-thought) of the Pronoia (Fore-thought).”

This statement reveals continuity between Forethought and Afterthought. Epinoia is not separate from Pronoia but is her manifestation within the conditions of the lower realms. If Pronoia establishes the original structure, Epinoia enters into that structure to restore and awaken.

This relationship demonstrates that providence is not static. It includes both:

• The initial plan (Pronoia)

• The ongoing intervention and correction (Epinoia)

Thus, Barbelo encompasses both the beginning and the restoration of the process.

Pronoia as Saviour Figure

One of the most striking features of Pronoia in the Apocryphon of John is her role as a saviour. She is not distant from creation but actively enters into it to bring about awakening and deliverance.

This role is closely linked with Christ:

“(This is) the divine Autogenes, the Christ whom he (the Father) had honored with a mighty voice. He (Christ) came forth through the forethought (Pronoia).”

Christ emerges through Pronoia, indicating that the saving activity associated with Christ is grounded in Forethought. Pronoia is therefore the source and medium of salvation.

The text presents a hymn in which Pronoia herself speaks and describes her descent:

“I, therefore, the perfect Pronoia of the all, (...) I am the remembrance (Epinoia) of the pleroma.”

Her descent is not singular but occurs in stages:

“Still for a third time I went - I am the light which exists in the light, I am the remembrance (Epinoia) of the Pronoia - that I might enter into the midst of darkness and the inside of Hades.”

This descent into “darkness” and “Hades” signifies entry into the lowest and most ignorant conditions of existence. Pronoia does not remain in the higher aeons but penetrates the depths of the lower realms.

She describes her mission in vivid terms:

“And I entered into the midst of their prison, which is the prison of the body. And I said, ‘He who hears, let him get up from the deep sleep.’”

The “prison of the body” represents the condition of ignorance and limitation. Pronoia’s role is to awaken those within this state.

The response of the individual is described:

“And he wept and shed tears. Bitter tears he wiped from himself and he said, ‘Who is it that calls my name, and from where has this hope come to me, while I am in the chains of the prison?’”

Pronoia then reveals her identity:

“And I said, ‘I am the Pronoia of the pure light (...) Arise and remember that it is you who hearkened, and follow your root, which is I, the merciful one…’”

Here, remembrance is central. Salvation is not presented as the imposition of something new, but as the recovery of what was already established in Forethought. The individual is called to “remember” and to return to their root, which is Pronoia herself.

The process culminates in a ritual act:

“And I raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on.”

This “sealing” represents protection and transformation. Through it, the power of death—understood as ignorance and corruption—is overcome.

Pronoia and Baptism

The role of Pronoia extends to the establishment of ritual practice, particularly baptism. The Gospel of the Egyptians attributes the origin of the baptismal rite to her:

“and (through) the great light of the Father, who pre-existed with his Providence (i.e. Pronoia or Forethought) and established through her the holy baptism that surpasses the heaven”

This statement confirms that baptism is not a later addition but is rooted in Forethought itself. It is part of the original structure established by Pronoia and serves as a means of participation in that structure.

The baptismal act, especially in connection with the “five seals,” is thus an expression of providence. It marks the transition from ignorance to knowledge, from death to life, and from separation to unity.

The Function of Pronoia in Creation and Restoration

Taken together, these passages present a coherent and unified doctrine of Pronoia as Barbelo. Her functions can be summarised as follows:

1. Pre-existence – As Forethought, she exists before all things and establishes their structure.

2. Generation – As Protonoia, she is the womb of all aeons and the source of existence.

3. Manifestation – As Barbelo, she reveals and expresses the nature of the Father.

4. Correction – As Epinoia, she enters creation to restore and awaken.

5. Salvation – As a descending figure, she liberates those in ignorance.

6. Ritual establishment – She initiates the baptismal rite as a means of transformation.

In all these roles, Pronoia is both origin and guide. She is not separate from the process of creation but is its foundation and its ongoing activity.

Conclusion

Pronoia, as presented in the Apocryphon of John and related texts, is a comprehensive and dynamic concept. Identified with Barbelo and Ennoia, she is the Forethought of the Father—the first and perfect power through whom all things come into being. As Protonoia, she is the beginning; as Epinoia, she is the restorer; and as Pronoia, she encompasses the entire process of providence.

Her role as saviour demonstrates that providence is not passive but actively engaged in the recovery and transformation of humanity. Through descent, revelation, and the imparting of knowledge, she awakens those in ignorance and leads them back to their origin.

Thus, Pronoia is not merely an idea but a living reality: the Father’s Thought in action, present from the beginning, operative within creation, and bringing all things toward knowledge, life, and completion.

Aeons in Sethian Gnosticism: The Structure of the Divine Emanations

**Aeons in Sethian Gnosticism: The Structure of the Divine Emanations**

In Sethian Gnosticism, as preserved in texts like the *Apocryphon of John*, reality unfolds through a series of emanations known as **aeons**—divine powers or modes of being that issue forth from the primal source. These aeons are not merely ideas or spiritual forces but are described as real and structured beings, possessing distinct qualities, functions, and relationships. They constitute the fullness of divinity—**the Pleroma**—and represent the divine order from which all things originate and to which they ultimately return.

### **I. The Inexpressible One (The Invisible Spirit)**

At the summit of all reality stands the **Invisible Spirit**, the ultimate source of all being. This One is described as entirely **beyond all categories**:

> **“The One rules all. Nothing has authority over it.”**

> **“Not ‘perfect’… not ‘blessed’… not ‘divine’… superior to such concepts.”**

Although ineffable, this primal source is said to be the **chief of all aeons**, generating all that follows:

> **“Light, producing light. Life, producing life. Blessedness, producing blessedness. Knowledge, producing knowledge.”**

> **“His aeon is eternal, peaceful, silent, resting, before everything.”**

This Invisible Spirit does not act randomly; it emanates intentionally, beginning with the first aeon, Barbelo.

### **II. Barbelo: The First Thought**

The **first emanation** of the Invisible Spirit is **Barbelo**, described as the **First Thought (Ennoia)** and the **image of the Invisible Spirit**:

> **“His self-aware thought (ennoia) came into being. Appearing to him in the effulgence of his light. She stood before him.”**

Barbelo is portrayed in exalted terms:

* **“Providence (Pronoia) of everything”**

* **“The universal womb… Mother-Father… First Man… Holy Spirit… Thrice Male, Thrice Powerful, Thrice Named”**

* **“An androgynous eternal aeon”**

As the first aeon to arise, Barbelo becomes the foundation through which the remaining aeons emerge.

### **III. Aeons Emanating through Barbelo**

Barbelo petitions the Invisible Spirit to bring forth further emanations. As a result, **a fivefold aeon structure** emerges:

1. **Foreknowledge (Prognosis)**

> **“Foreknowledge came forth and stood by Providence.”**

2. **Incorruptibility**

> **“Incorruptibility came forth and stood by Thought and Foreknowledge.”**

3. **Everlasting Life**

> **“Everlasting life came forth and they all stood together.”**

4. **Truth**

> **“Truth came forth and they all stood together.”**

This fivefold structure is said to be **androgynous** and represents the **complete aeon of the Father**—a pattern of ten when their male-female aspects are considered.

### **IV. The Autogenes (Christ) and His Companions**

Barbelo then **conceives and brings forth** another emanation:

> **“Barbelo conceived and bore a spark of light… the only offspring… the only begotten child of the pure light, the Father.”**

This being is the **Autogenes**, the self-begotten Christ. He is **anointed with Goodness**, and becomes a principal agent of divine order. He requests a companion:

> **“He asked for Mind (Nous) to be a companion… and Mind came into being.”**

From **Mind**, two more aeons are brought forth:

5. **Will**

> **“He wished to act through the Word… Will became an action and appeared with Mind.”**

6. **Word (Logos)**

> **“And then Word followed Will into being.”**

These aeons together represent **intentional action**, bridging the divine fullness with creative expression.

### **V. The Four Lights (Aeons) before the Autogenes**

Standing before the Autogenes are **four key aeons**, also called **Lights**. Each is associated with three inner attributes:

1. **Harmozel**

> **“Grace exists within the aeon of the Light called Harmozel.”**

- Grace, Truth, Form

2. **Oriel**

> **“The second Light is called Oriel and it stands over the second aeon.”**

- Epinoia (Conceptualization), Perception, Memory

3. **Daveithai**

> **“The third Light is called Daveithai and it stands over the third aeon.”**

- Understanding, Love, Idea

4. **Eleleth**

> **“The fourth Light is called Eleleth and it stands over the fourth aeon.”**

- Perfection, Peace, Wisdom (Sophia)

These aeons collectively **support the activity** of the Autogenes and maintain the divine harmony of the Pleroma.

### **VI. The Twelve Aeons of the Autogenes**

Flowing from the divine activity of the Autogenes are **twelve additional aeons**:

> **“Twelve aeons stand before the Son of the Powerful, the autogenes, the Christ.”**

> **“They belong to him through the intention and the grace of the Invisible Spirit.”**


These twelve complete the **Pleroma’s inner structure**, extending the order of divine knowledge and grace.

### **VII. Adamas and the Human Image**

The divine pattern is not limited to the aeons. The **perfect human**, Adamas, is revealed as a reflection of the divine image:

> **“The perfect human appeared, its first true manifestation.”**

> **“The Virgin Spirit named the human Adamas and placed him over the first aeon with the mighty autogenes Christ, with the first Light Harmozel.”**

Adamas represents the **true archetype** of humanity, connected to the aeons and bearing their likeness.

### **VIII. Seth and His Seed**

Following Adamas is **Seth**, his son:


> **“Over the second aeon was appointed Adamas’s son Seth with the second Light Oriel.”**

The children of Seth and those who turn back in repentance are also **assigned places** among the aeons:

* **Children of Seth** — Third aeon, with **Daveithai**

* **Repentant souls** — Fourth aeon, with **Eleleth**

These placements show how **humanity participates in the divine order** when aligned with the light and knowledge of the aeons.

### **Conclusion: The Aeonic Order as Divine Architecture**


In Sethian Gnosticism, the aeons are not abstractions but **real, structured emanations** from the Invisible Spirit. They form the framework of the **Pleroma**, housing the fullness of divine life. This ordered hierarchy—from the primal source to Barbelo, from Autogenes to the Four Lights, and from Adamas to Seth—maps the descent of divinity and the possibility of return. The aeons serve not only as theological categories but as **cosmic waypoints** for the restoration of the human condition, pointing back to the original unity within the divine fullness.

The Progressive Revelation of the Hidden Mystery in Trimorphic Protennoia

The Mystery Hidden from Eternity: A Study of the Six Revelations in Trimorphic Protennoia

Trimorphic Protennoia (Three Forms of First Thought, Nag Hammadi Codex XIII, 1)

The word “mystery” occurs six times in Trimorphic Protennoia, and each occurrence deepens the theological vision of the text. The document, preserved in the Nag Hammadi Library, presents a threefold self-revelation of First Thought (Protennoia), identified with Barbelo. The “mystery” is not a riddle but a hidden divine reality revealed progressively through descent, speech, and illumination.

This study examines all six occurrences and demonstrates that the mystery unfolds in stages: as hidden essence, as revelatory teaching, as liberation from the archons, as cosmic disclosure, as primordial inheritance, and as initiatory completion.

---

1. Mystery as Hidden Ontological Reality

The first occurrence appears in the First Descent:

“It is immeasurable, since it is in the immeasurable one. It is a mystery, unrestrained by the intangible. It is invisible to all who are visible in the realm of all. It is light in light.”

Here the mystery refers not to doctrine but to being. First Thought describes herself as hidden within the Invisible One. The mystery is her very nature — immeasurable, invisible, and beyond the grasp of the visible cosmos.

This establishes the foundational meaning:
The mystery is the concealed divine identity within the realm of light.

It is not unknown because it is irrational, but because it belongs to a higher ontological order.

---

2. Mystery as Revealed Teaching to the Children of Light

Soon after, speaking of the Son, the text says:

“To those in the hidden treasuries he told ineffable mysteries, and he taught unspeakable doctrines to all those who became children of the light.”

Here mystery shifts from essence to proclamation. The Son communicates what had been concealed. The mysteries are “ineffable” and “unspeakable,” indicating that they transcend ordinary speech.

The key point is audience:
They are told only to “the children of the light.”

Thus mystery here means:
Salvific revelation reserved for the awakened.

It is hidden from the rulers and powers but disclosed to those who possess the inner seed.

---

3. Mystery as Liberation from Archontic Bondage

Later in the First Descent, Protennoia declares:

“I will reveal myself to those who have heard my mysteries, the children of light.”

And then:

“I shall tell you an utterly ineffable and unspeakable mystery: I tore off from you the bonds and broke the chains of the underworld demons… I overthrew the high walls of darkness, and I broke the secure gates of those pitiless ones and smashed their bars.”

Here the mystery becomes active and liberating. It is not information but power. It nullifies the structures of the underworld and dissolves the authority of chaos.

Further, she says:

“I went under their language and spoke my mysteries to my own — a hidden mystery — and the bonds and eternal oblivion were nullified.”

The mystery operates beneath the linguistic framework of the archons. It is spoken “under their language,” suggesting that it transcends cosmic systems of control.

Thus mystery means:
The hidden word that breaks cosmic bondage and cancels oblivion.

---

4. Mystery of the Realm and Its Forces

In the Second Descent, the text turns to destiny and cosmic time:

“I shall tell you a mystery of this realm and of its forces. Birth cries out; hour gives birth to hour…”

This mystery unveils the structure of temporal existence. Time unfolds mechanically — hour from hour, day from day. The cosmic order appears stable, yet it trembles when fulfillment approaches:

“The elements trembled… the thrones of the powers were disturbed… their king was afraid.”

The rulers confess:

“The voice that we heard is foreign and its origin unknown.”

The mystery here exposes the fragility of the aeon. It reveals that the system governed by fate is temporary.

Thus mystery becomes:
Insight into the hidden mechanics and imminent collapse of cosmic destiny.

---

5. The Mystery Hidden from Eternity

Still in the Second Descent, Protennoia addresses the children of thought:

“You have earned the right to own the mystery hidden from eternity. Now accept it.”

This is one of the most profound uses of the word. The mystery is not new; it predates the cosmos. It was concealed before chaos and before the ignorant rulers emerged.

The phrase “hidden from eternity” implies pre-cosmic concealment. The mystery belongs to the primordial fullness and is older than fate, older than ignorance.

Thus mystery here signifies:
The primordial truth concealed before the foundation of the aeons.

Salvation is therefore not innovation but restoration.

---

6. Mystery of Knowledge and the Five Seals

In the Third Descent, the mystery becomes fully initiatory:

“Look, I will reveal my mysteries because you are my brothers and sisters, and you will know them.”

And later:

“He received the five seals from the light of the mother, first thought, and it was granted him to partake of the mystery of knowledge, and he became a light in light.”

The “mystery of knowledge” is associated with transformation. The initiate is clothed in shining light, stripped of ignorance, and enthroned in glory. The five seals mark completion.

The text later proclaims:

“One who possesses the five seals… has stripped off the garments of ignorance and put on shining light.”

The mystery here is ritual and ontological transformation combined.

It is the final stage:
Initiatory completion that restores the soul to light.

---

The Progressive Structure of Mystery

Across the three descents, the meaning unfolds progressively:

Descent	Function of Mystery
First	Hidden divine essence
First	Teaching to the children of light
First	Liberation from bonds
Second	Revelation of fate’s structure
Second	Primordial inheritance
Third	Transformative knowledge through the seals

The mystery begins as concealed being and culminates in experiential illumination.

---

The Central Meaning

If synthesized, the mystery in Trimorphic Protennoia is:

• The concealed identity of First Thought.

• The hidden revelation spoken through the Voice.

• The power that nullifies archontic domination.

• The disclosure of the end of fate.

• The primordial truth hidden before eternity.

• The initiatory knowledge that transforms into light.

It is simultaneously metaphysical, revelatory, and salvific.

The rulers cannot recognize it. They say:

“We don’t recognize the voice… its origin unknown.”

But the children of light recognize it because “a seed lives in them.”

The mystery is therefore not external instruction alone — it is the awakening of what was always present.

---

Conclusion

The six occurrences of “mystery” in Trimorphic Protennoia form a coherent theological arc. The mystery is the self-revelation of First Thought — hidden in silence, spoken through voice, enacted through descent, and completed in the five seals.

It is “ineffable,” “unspeakable,” and “hidden from eternity,” yet it is proclaimed to those who are ready. When received, it breaks chains, dissolves chaos, and transforms the initiate into “a light in light.”

Thus the mystery is not simply secret knowledge; it is the living disclosure of divine reality that overturns ignorance and restores the children of light to their eternal origin.

Prayer and the Canon of Scripture

# Prayer and the Canon of Scripture

If you have ever spoken with missionaries from **The Church of Jesus Christ of Latter-day Saints**, you have likely encountered an appeal to read the **Book of Mormon** and pray about its truthfulness. The invitation is rooted in the closing chapter of that book, specifically **Moroni 10:4**, which exhorts readers to ask the Eternal Father, in the name of Christ, whether the book is true, with the promise that the truth will be manifested by the power of the Holy Ghost. The passage continues in verses 3–5, urging reflection, sincere intent, faith in Christ, and the expectation of divine confirmation.

This approach places prayer at the center of determining authenticity. Rather than appealing primarily to ancient manuscripts, archaeology, or historical transmission, the text directs the reader inward—toward a spiritual witness. The epistemology is experiential. Truth is confirmed by an internal manifestation through the Holy Spirit.

Yet the question immediately arises: if prayer is a valid method for discerning truth, should it not be applied consistently to all disputed writings? If one is encouraged to pray about the Book of Mormon, should one not also pray about other ancient texts that claim revelatory authority?

Unlike the Book of Mormon, numerous Jewish and early Christian writings survive in ancient manuscript form. Among them are **Book of Enoch**, **2 Baruch**, **4 Ezra**, **Gospel of Thomas**, **Odes of Solomon**, **Gospel of Truth**, and **Gospel of Philip**. These writings are preserved in Greek, Coptic, Syriac, Ethiopic, and Latin manuscripts, some dating to late antiquity. They are not hypothetical records awaiting archaeological discovery; they are physically extant documents.

If prayer is the decisive test of authenticity, then consistency would demand that believers also pray about these texts. One might read the Book of Enoch and ask whether its vision of heavenly watchers is true. One might read the Gospel of Thomas and ask whether its sayings preserve authentic teaching. One might examine the Gospel of Philip and seek discernment concerning its sacramental theology. If divine confirmation through prayer is reliable in one case, it must be reliable in all.

This leads naturally into the broader question of canonicity.

In 1546, the **Council of Trent** formally declared the canonicity of several additional books, often called the Deutero-Canonical writings. These included Tobit, Judith, Wisdom of Solomon, Sirach, Baruch, and 1 and 2 Maccabees. However, the same council did not retain every work that had appeared in earlier Latin tradition. Certain writings that had long circulated in the Latin Vulgate—such as the Prayer of Manasses and 1 and 2 Esdras (distinct from Ezra and Nehemiah)—were not included in Trent’s final canon.

This historical fact illustrates something important: canon lists developed over time. They were shaped by usage, tradition, theological judgment, and ecclesiastical authority. The presence or absence of a book in an official list does not change the text itself. A council may recognize, exclude, or affirm a writing, but it does not create inspiration. The authority of a book, if it exists, must precede institutional recognition.

Therefore, canonicity cannot rest solely on conciliar decisions. Nor can it rest merely on how often a text is quoted by later writers. Citation does not equal inspiration. A text must be examined on its own merits.

The real test of canonicity must involve internal coherence and doctrinal harmony. A writing that claims divine origin must reflect consistency with the established revelation already received. It cannot promote superstition, magical manipulation, or the worship of created beings. It must align with the theological and ethical framework found in the Hebrew Scriptures and in the teachings of Jesus Christ. Unity of message, moral clarity, and theological coherence are essential.

When we turn to the discoveries at Nag Hammadi in 1945, the discussion deepens. The codices unearthed in Egypt contained numerous previously unknown writings, including **Apocryphon of James**, **On the Origin of the World**, **Holy Book of the Great Invisible Spirit**, and **The Reality of the Rulers**. These texts present elaborate cosmologies, secret revelations, and mythological narratives involving archons, emanations, and hidden knowledge.

For example, the Apocryphon of James speaks of secret books revealed privately and transmitted in restricted form. On the Origin of the World describes androgynous demons and references hidden books attributed to Moses and Solomon. The Holy Book of the Great Invisible Spirit recounts the role of Seth and a heavenly pleroma, presenting a layered cosmology populated by spiritual entities. The Reality of the Rulers describes authorities, a sown element from above, and liberation through knowledge.

These writings often claim secret transmission. They appeal to hidden revelation rather than public proclamation. Their worldview frequently includes elaborate hierarchies of aeons, rulers, and emanations. The theological atmosphere is markedly different from the straightforward monotheism of the Hebrew Scriptures and the ethical proclamation of the canonical Gospels.

If one were to apply the same test proposed in Moroni 10—read and pray—one might seek spiritual discernment concerning these texts as well. Yet prayer alone cannot override contradictions. If a writing promotes doctrines incompatible with established revelation—if it introduces mythological systems that conflict with foundational teaching—then subjective experience cannot transform error into truth.

Thus, discernment must involve both prayer and evaluation. Prayer seeks guidance; evaluation tests content. The internal character of a book matters. Does it promote righteousness? Does it align with the known character of the Father? Does it uphold the moral and theological principles already revealed? Does it avoid superstition and creature worship?

The canon of Scripture did not descend as a completed list from heaven. It emerged through recognition of writings that bore consistent marks of divine origin. The process involved transmission, usage in worship, apostolic or prophetic authority, and doctrinal harmony. Councils later affirmed what had already functioned as Scripture within communities of faith.

In conclusion, prayer is a meaningful spiritual exercise, but it cannot function in isolation from discernment and doctrinal coherence. If one applies prayer as a test of authenticity, it must be applied universally and consistently. Ancient manuscript evidence, historical continuity, internal harmony, and theological integrity all play essential roles in evaluating sacred writings.

The question of canonicity is therefore not resolved by institutional decree alone, nor by private spiritual impression alone. It requires a convergence of witness: the character of the text, its harmony with prior revelation, its historical grounding, and the guidance sought through sincere prayer. Only where these elements align can a writing reasonably be received as Scripture.

Pray and the Canon of Scripture

If you’ve ever spoken to a Mormon missionary, there is no doubt that you have been challenged to read the Book of Mormon and pray about its message. You will most likely hear a recitation of a verse in the book’s last chapter. It reads: 
“And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.” (Moroni 10:4)

The Book of Mormon asks us to pray about authenticity of its contents:

Moroni 10:3 Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts.

4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

5 And by the power of the Holy Ghost ye may know the truth of all things.

I am not a Latter Day Saint nor do I believe in the book of Mormon unless I was to see an ancient manuscript(s). However we do have ancient manuscripts of Jewish and Christian documents like the Book of Enoch, 2 Baruch, 4 Ezra, the Gospel of Thomas, the Odes of Solomon, the Gospel of Truth, The Gospel of Philip. We should pray about these books to ask God if they are true 

Canonicity of Scripture

In 1546, the (Roman Catholic) Council of Trent declared the Canonicity of some additional books which they call the "Deutero-Canonical" (2nd Canon) books. It is to be noted as well that the Council of Trent did not accept all the writings previously approved by the earlier Council of Carthage but dropped three of these: the Prayer of Manasses and 1 and 2 Esdras (not the 1 and 2 Esdras that, in the Catholic Douay Bible, correspond with Ezra and Nehemiah). Thus, these three writings that had appeared for over 1, 100 years in the approved Latin Vulgate were now excluded.

Canonicity of a book therefore does not rest in whole or in part on whether some council, committee, or community accepts or rejects it. The voice of such no inspired men is valuable only as witness to what God has already done through his accredited representatives. 

The real test of canonicity, however, is not how many times or by what non-apostolic writer has quoted a certain book. The contents of the book itself must give evidence that it is a product of holy spirit. Consequently, it cannot contain superstitions or demonism, nor can it encourage creature worship. It must be in total harmony and complete unity with the Bible that Jesus used, thus supporting the authorship of the Father. Each book must conform to the principles that have been established in the Hebrew Scriptures, and be in harmony with the teachings and examples of Christ Jesus.

Other hidden codices revealed in the nag hammadi scriptures:

Since you asked that I send you a secret book which was revealed to me and Peter by the Lord, I could not turn you away or gainsay (?) you; but I have written it in the Hebrew alphabet and sent it to you, and you alone. (The Apocryphon of James)

I also sent you, ten months ago, another secret book which the Savior had revealed to me. Under the circumstances, however, regard that one as revealed to me, James; but this one ... [untranslatable fragments] (The Apocryphon of James)

You will find the effect of these names and the force of the male entities in the Archangelic (Book) of the Prophet Moses, and the names of the female entities in the first Book of Noraia. (On the Origian of the world)

They had intercourse with one another, and each one begot seven, so that they amount to forty-nine androgynous demons. Their names and their effects you will find in the Book of Solomon.

"My father, the progress that has come to me now, and the foreknowledge, according to the books, that has come to me, exceeding the deficiency - these things are foremost in me." 

The great Seth wrote this book with letters in one hundred and thirty years. He placed it in the mountain that is called 'Charaxio,' in order that, at the end of the times and the eras, by the will of the divine Autogenes and the whole pleroma, through the gift of the untraceable, unthinkable, fatherly love, it may come forth and reveal this incorruptible, holy race of the great savior, and those who dwell with them in love, and the great, invisible, eternal Spirit, and his only-begotten Son, and the eternal light, and his great, incorruptible consort, and the incorruptible Sophia, and the Barbelon, and the whole pleroma in eternity. Amen. (The Holy Book of the Great )


But I said, "Sir, am I also from their matter?"
"You, together with your offspring, are from the primeval father; from above, out of the imperishable light, their souls are come. Thus the authorities cannot approach them, because of the spirit of truth present within them; and all who have become acquainted with this way exist deathless in the midst of dying mankind. Still, that sown element will not become known now. Instead, after three ages it will come to be known, and it has freed them from the bondage of the authorities' error." 
Then I said, "Sir, how much longer?"
He said to me, "Until the moment when the true man, within a modeled form, reveals the existence of the spirit of truth, which the father has sent. 
Then he will teach them about everything, and he will anoint them with the unction of life eternal, given him from the undominated generation.
Then they will be freed of blind thought, and they will trample underfoot death, which is of the authorities, and they will ascend into the limitless light where this sown element belongs.
Then the authorities will relinquish their ages, and their angels will weep over their destruction, and their demons will lament their death.
Then all the children of the light will be truly acquainted with the truth and their root, and the father of the entirety and the holy spirit. They will all say with a single voice, 'The father's truth is just, and the son presides over the entirety", and from everyone unto the ages of ages, "Holy - holy - holy! Amen!'"
The Reality
of the Rulers