Who is the Demiurge? Hebrews 11:10

Who is the Demiurge?

Or 

What is the Demiurge? 

Hebrews 11:10

### The Demiurge in Valentinian and Biblical Contexts

The term "Demiurge," derived from the Greek *dēmiourgos* (craftsman or builder), holds a nuanced place in ancient religious and philosophical thought. While it is not explicitly used in the Bible outside of the Greek translation of Hebrews 11:10, its conceptual framework resonates within both biblical and Valentinian contexts.

#### The Demiurge in Valentinian Tradition

In Valentinian Gnosticism, the Demiurge is seen in a positive light, contrasting with the negative portrayal of Yaldabaoth in Sethian Gnosticism. For Valentinians, the Demiurge is not a malevolent creator but an entity that reflects the divine. As stated in the *Excerpts of Theodotus* (47:1-3), the Demiurge is described as "an image of the Father." Similarly, the *Tripartite Tractate* (100:21-30) identifies the Demiurge as "the lord of all of them," bearing titles like "father," "god," "demiurge," and "judge," signifying his role as a representation of the divine attributes.

This perspective aligns with Basilides’ exalted description of the Demiurge: “He is more ineffable than ineffables, more potent than potencies, wiser than the wise, superior to every excellence that one can name” (*Fragments of a Faith Forgotten*, p. 253). Such depictions emphasize the Demiurge's role as a craftsman who orders the material universe, reflecting the divine will.

#### The Demiurge in Biblical Texts

In Hebrews 11:10, the term *dēmiourgos* is translated as “builder” or “maker,” applied to God as the architect of a city with foundations, symbolizing the Heavenly Jerusalem. The verse states: “For he looked for a city which hath foundations, whose builder and maker (*dēmiourgos*) is God.” This reference underscores the providential role of God as the ultimate craftsman, shaping a transcendent reality that surpasses the material world.

This concept finds echoes in apocryphal and early Christian texts. For instance, *Wisdom of Solomon* 13:1 reflects on humanity’s failure to recognize the "craftsman" (*technitēs*) behind creation while marveling at the works of the universe. Similarly, 1 Clement 20:11 speaks of the Creator who "ordered" the cosmos in harmony, emphasizing the divine wisdom and intentionality behind creation.

#### Fragment 13 and Hebrews 11:10

Fragment 13 of Valentinian tradition offers a spiritual interpretation of John 2:13-16, where Jesus ascends to Jerusalem and cleanses the temple. This ascent is seen as symbolic of the transition from the material realm to the animate (psychic) place, an intermediate state that mirrors Jerusalem. The “sanctuary” represents the Holy of Holies, reserved for the spiritual, while the outer courts symbolize those who achieve salvation outside the Pleroma.

Connecting this to Hebrews 11:10, the "city with foundations" can be interpreted as the spiritual reality beyond the animate realm. Just as the sanctuary signifies the Holy of Holies accessible only to the spiritual, the Heavenly Jerusalem represents the ultimate dwelling place for those who transcend the material and psychic realms. The Demiurge, as the builder of the material universe, serves as an intermediary step in the divine plan, crafting the visible world as a precursor to the ultimate spiritual fulfillment in the Pleroma.

#### The Architect and the Divine Plan

The language of Hebrews 11:10 and Fragment 13 highlights the duality of creation as both material and spiritual. The Demiurge, as an image of the Father, fulfills a critical role in ordering the cosmos, making the material world a reflection of divine harmony. This ordered creation, in turn, points toward the ultimate reality of the Heavenly Jerusalem, a city not built by human hands but by God as the true Demiurge.

In Valentinian thought, this progression aligns with the journey of the soul (understood here as the physical body and animate being) from ignorance to knowledge, from material existence to spiritual communion. The sanctuary and the Holy of Holies represent stages in this ascent, mirroring the believer's journey toward the Pleroma.

#### Conclusion

The concept of the Demiurge, as understood in Valentinian tradition and hinted at in biblical texts, underscores the interconnectedness of creation and divine purpose. In Hebrews 11:10, God as the *dēmiourgos* points to the ultimate fulfillment of creation in the Heavenly Jerusalem. Fragment 13 complements this by illustrating the spiritual ascent through the temple’s symbolism. Together, they provide a profound vision of a cosmos ordered by the divine craftsman, leading humanity toward its ultimate destiny in the fullness of the Pleroma.

### Etymology of Demiurge

The word *demiurge* originates from the Greek *δημιουργός* (*dēmiourgos*), a compound of *dēmos* (a unified group of people) and *ergon* (work). Initially, it denoted a craftsman or artisan who worked for the public, gradually expanding to mean a producer or creator. Strong's Concordance (1217) defines *dēmiourgos* as a workman, builder, or framer, emphasizing the public or collective aspect of their labor. In classical texts, the term often referred to God as the cosmic craftsman, as seen in Plato's works and later in early Christian writings like *1 Clement* and *Wisdom of Solomon*.

In Hebrews 11:10, the term *dēmiourgos* is used to describe God as the "builder and maker" of the city with foundations, referring to the Heavenly Jerusalem. This highlights God's role as the divine architect who designs and actualizes a transcendent reality beyond the physical universe.

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### Connection Between Demiurge and Arche

The word *archē* (ἀρχή) in Greek, meaning "beginning," "principle," or "rule," shares an etymological and conceptual relationship with *dēmiourgos*. Strong's Concordance (746) defines *archē* as "first in order," derived from the root *arch-* (to rule). It is also linked to *archon* (758), meaning "ruler" or "leader." Thus, *archē* implies both an origin point and authority, tying the concept of creation to governance or rulership.

In the Gospel of John 1:1-3, *archē* is used to introduce the Word (*Logos*):

> "In the beginning (*archē*), was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him, nothing was made that has been made."

This passage emphasizes the *Logos* as the origin (*archē*) and intermediary of creation. Ptolemy’s commentary on John further elaborates that the *Logos* emanates from the Father as the principle (*archē*) of all things. The *Logos*, in turn, energizes the Demiurge, enabling him to fashion the material cosmos.

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### The Demiurge as the First Archon

The connection between *archē* and *archon* (ruler) becomes significant when considering the Demiurge as the "first archon." In Valentinian tradition, the Demiurge is often portrayed as the craftsman working under the authority of the *Logos*. Heracleon, in his commentary on John 1:3, clarifies that "all things were made through him," meaning the *Logos* caused the Demiurge to create the world. The Demiurge operates as an agent or intermediary, crafting the material realm on behalf of the *Logos*.

This intermediary role aligns with the broader usage of *archē* to denote both origin and rule. For instance, in Colossians 1:16, Christ is described as the head of all principalities (*archai*):

> "For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers (*archai*) or authorities; all things have been created through him and for him."

The Demiurge, as the first *archon* from the *archē*, serves as a subordinate ruler within this hierarchy.

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### Architect and the *Logos*

The term *dēmiourgos* can also be translated as "architect," derived from *archē* (beginning) and *tektōn* (craftsman). In this sense, the Demiurge functions as the cosmic architect, shaping the material universe according to the blueprint provided by the *Logos*. Heracleon’s commentary emphasizes this dynamic:

> "It was not the Word who made all things, as if he were energized by another, but the one 'through whom' all things were made."

Here, the *Logos* energizes the Demiurge, providing the creative power and design necessary for the material cosmos. The Demiurge, while a creator, is ultimately subordinate to the *Logos*, working "on behalf of" the higher divine principle.

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### Conclusion

The etymology of *dēmiourgos* and its connection to *archē* reveals a layered understanding of creation and authority. In Valentinian theology and the Gospel of John, the Demiurge is portrayed as an agent of the *Logos*, functioning as the first *archon* who shapes the material realm. This relationship highlights the interdependence between the *Logos* as the origin (*archē*) and the Demiurge as the craftsman (*dēmiourgos*), working together to fulfill the divine plan.

Thus, the Demiurge, while an artisan and ruler, remains subordinate to the *Logos*, whose emanation from the Father represents the true beginning and principle of all things. This layered cosmology underscores the harmony between creation, governance, and divine purpose.

### The Demiurge as the Personification of the Elohim  

The term *Demiurge*, derived from the Greek *dēmiourgos*, originally meant "craftsman" or "artisan." It signifies someone working on behalf of others, a concept reinforced in Strong’s Concordance (1217), which describes the *dēmiourgos* as someone laboring for a unified group or community. In the biblical sense, this aligns with the Elohim of Genesis, a collective term that represents "mighty ones" or divine beings who act under a singular guiding principle—the Spirit of God.


Though *Elohim* is plural, it is frequently paired with singular verbs, suggesting unity in purpose and action. For example, in Genesis 1:1, "Elohim created the heavens and the earth," portrays a coordinated effort of the heavenly host under the influence of God's Spirit (Genesis 1:2). This plurality united by a single divine will mirrors the role of the Demiurge as a craftsman working under the direction of a higher authority, the Logos or Word of God.


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### The Archangel Michael as a Demiurge


The Archangel Michael, described in Scripture as the chief of angels, exemplifies the concept of the Demiurge as an agent of the Divine Will. The Book of Daniel (10:13, 12:1) presents Michael as a protector and leader of God's people, acting as an intermediary between God and creation. In this role, Michael administers the commands of the Deity to the angels below him, orchestrating their actions in harmony with the divine purpose.


Early Christian and Jewish traditions often depict Michael as the foremost among the Elohim, embodying the qualities and intentions of the Creator. This portrayal aligns with the understanding of the Demiurge as a craftsman who fashions the material world on behalf of the Supreme Deity. As described in *Excerpts of Theodotus* (33:4), the Demiurge, while possessing divine authority, is distinct from the uncreated and eternal God, functioning as an intermediary rather than the ultimate source of creation.


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### The Demiurge as a Collective of Angels


The Elohim, described as God’s “family in heaven” (Ephesians 3:15), operate collectively as the Demiurge. These angels, emanations of the Divine Spirit, act as instruments of the Father’s will. Psalm 103:19-22 emphasizes their role:
> "Bless the Lord, all His hosts, you ministers of His, who do His will."


This portrayal of the Elohim as a unified body under the direction of God aligns with the Demiurge’s role as a craftsman working on behalf of a greater power. Genesis 1:2 further supports this idea, where the Spirit of God directs the creative actions of the Elohim, who collectively shape the material cosmos.


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### Distinction Between the Demiurge and the Supreme Deity


While the Demiurge holds a vital role in creation, it is not synonymous with the Supreme Deity, the Uncreated and Eternal Spirit. Instead, the Demiurge is a divine agent or representative—often equated with the highest angelic being or a collective of angels. This distinction is crucial in understanding the relationship between the Creator and creation.


The Supreme Deity manifests His will through the angels, who serve as embodiments of His attributes and execute His purpose in the material world. These angels, collectively the Demiurge, reflect the Father's presence without being the Father Himself. This harmonizes with the Gospel of John 1:3, which attributes the creation of all things to the *Logos* ("through whom all things were made").


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### The Demiurge and Yaldabaoth


Unlike Gnostic traditions that portray the Demiurge as the malevolent *Yaldabaoth*, the biblical and Hebraic concept of the Demiurge emphasizes its benevolence and alignment with divine justice. The Demiurge is not an evil spirit or a false god but an agent of the Creator, executing divine justice and facilitating prophecy.


As the Archangel Michael and the Elohim administer the will of the Supreme Deity, they embody the role of the Demiurge in crafting the material world. They are not autonomous or adversarial but operate in harmony with the divine purpose, serving as instruments of God's creative and redemptive plan.


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### Conclusion


The Demiurge, understood through the lens of biblical theology, represents the Elohim, a collective of angels led by the Archangel Michael, who act under the authority of the Supreme Deity. Far from being a false god or malevolent force, the Demiurge embodies divine craftsmanship, executing the will of the Eternal Spirit through the *Logos*.


This framework maintains the distinction between the uncreated God and His agents, emphasizing their role as intermediaries who shape creation according to the divine plan. Whether seen as a single archangel or a collective body, the Demiurge is a real and benevolent force, fulfilling the Creator's purpose in the cosmos.


















The concept of the demiurge originates from the understanding that the Deity is not the immediate creator of the physical universe.


First it should be noted that Valentinians do not use the term Yaldabaoth. It should also be noted that Basildians and Valentinians speak about the Demiurge with positive terms unlike the Sethians who speak very negatively about Yaldabaoth:

Basilides: "After this, from the universal Seed and conglomeration of seed-mixture there burst forth and came into existence the Great Ruler, the head of the sensible universe, a beauty and magnitude and potency that naught can destroy." This is the demiurge; but let no mortal think that he can comprehend so great a being, "for he is more ineffable than ineffables, more potent than potencies, wiser than the wise, superior to every excellence that one can name. (Fragments of a Faith Forgotten, p. 253 by G.R.S. Mead )


According to Valentinian tradition, the Demiurge is formed as an "an image of the Father"(Excepts of Theodotus 47:1-3). A similar description occurs in the Tripartite Tractate: "He is the lord of all of them, that is, the countenance which the logos brought forth in his thought as a representation of the Father of the Totalities. Therefore, he is adorned with every name which is a representation of him, since he is characterized by every property and glorious quality. For he too is called 'father' and 'god' and 'demiurge' and 'king' and 'judge' and 'place' and 'dwelling' and 'law'" (Tripartite Tractate 100:21-30). Because he is seem as the image of the true God and Father, Valentinians have no problem using the terms "Father" and "God" to describe him (cf. also Against Heresies 1:5:1, Valentinian Exposition 38).




Is the word demiurge used in the Bible?


Yes in Hebrews 11:10




In Hebrews chapter 11:10 we get the only Biblical reference to the word Demiurge

Heb 11:10  For he looked for a city which hath foundations, whose builder and maker <1217> is God.

This is used as a prophecy about the Heavenly Jerusalem

The Greek word is used in the apocrypha 

Wisdom 13:1 For all men who were ignorant of God were foolish by nature;

and they were unable from the good things that are seen to know him who exists,
nor did they recognize the craftsman while paying heed to his works;

1Clem 20:11

All these things the great Creator and Master of the universe ordered to be in peace and concord, doing good unto all things, but far beyond the rest unto us who have taken refuge in His compassionate mercies through our Lord Jesus Christ

Notice that clement says the creation was "ordered" 

2Mac.4:1 This Simon now, of whom we spake afore, having been a betrayer of the money, and of his country, slandered Onias, as if he ha terrified Heliodorus, and been the worker of these evils.

The language here applied to God as the "architect" or framer of the universe is often used in the classic writers.

Heb 11:10  For he looked for a city which hath foundations, whose builder and maker <1217> is God.

Fragment 13, on John 2:13-16 The ascent to Jerusalem signifies the ascent of the Lord from material realm things to the animate (psychic) place, which is an image of Jerusalem. (In John 2:14, “In the sanctuary he found those who were selling oxen and sheep and pigeons, and the money-changers at their business.”) The words, "In the sanctuary, he found” and not "in the temple" are used so that it may not be thought to be the mere “calling” (animate), apart from the Spirit, which elicits help from the Lord. The sanctuary is the Holy of Holies, into which only the High-Priest enters, into which the spiritual go. The temple courtyard, where the Levites also enter, is a symbol of the animate ones who attain a salvation outside the Fullness (Pleroma).

The Demiurge is the maker of the psychic and material realms

Etymology of Demiurge

The word "demiurge" is an English word derived from demiurgus, a Latinised form of the Greek δημιουργός or dēmiourgos. It was originally a common noun meaning "craftsman" or "artisan", but gradually came to mean "producer", and eventually "creator". 

strong's concordance 1217 δημιουργός demiourgos day-me-oor-gos’ 

from 1218 and 2041; n m; TDNT-2:62,149;  {See TDNT 182 } 

AV-maker 1; 1 

1) a workman for the public 

2) the author of any work, an artisan, framer, builder 

dēmiourgós (from 1218 /dḗmos, "a unified group of people" and 2014 /epiphaínō, "work") – properly, someone working on behalf of a group of people (used only in Heb 11:10).

God is called ὁ τοῦ οὐρανοῦ δημιουργός in Plato, rep. 7, p. 530 a.; ὁ δημιουργός τῶν ὅλων in Josephus, Antiquities 1, 7, 1, and often in ecclesiastical writers from Clement of Rome, 1 Cor. 20, 11 [ET]; 26, 1 [ET]; 33, 2 [ET] on; (cf. Philo, de mut. nom. § 4; de opif. mund., Muller, edition, p. 133; Piper, Einl. in monument. Theol. § 26; Sophocles' Lexicon, under the word). In the Scriptures, besides, only in 2 Macc. 4:1 κακῶν δημιουργός). (Cf. Trench, § cv.)

The Gospel of John Chapter 1

The Gospel of John 1:1  ¶  Originally (746 ἀρχή), was, the Word, and, the Word, was, with God; and, the Word, was, God.
2  The same, was originally (746 ἀρχή), with God.
3  All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence, (Rotherham's Emphasized Bible)

Ptolemy's Commentary on The Gospel of John Prologue:

Now since he is speaking of the first origination, he does well to begin the teaching at the beginning, i.e with the Son and the Word. He speaks as follows: "The Word was in the beginning, and the Word was with God, and the Word was God. It was in the beginning, with God." [Jn 1:1] First, he distinguishes three things: God; beginning; Word. Then he unites them: (Logos [Word], Theos [God], and Arche [beginning] are one) this is to show forth both the emanation of the latter two, i.e. the Son and the Word, and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God." So was the beginning. "And the word was God"; reasonably so, for what is engendered from God is God. This shows the order of emanation. "The entirety was made through it, and without it was not anything made." [Jn 1:3] For the Word became the cause of the forming and origination of all the aeons that came after it.  (Ptolemy's Commentary on The Gospel of John Prologue)

The Greek term translated "word" is Logos. It signifies the outward form of inward thought or reason, or the spoken word as illustrative of thought, wisdom and doctrine.

John is teaching that in the beginning, God's purpose, wisdom or revelation had been in evidence. It was "with God" in that it emanated from him; it "was God" in that it represented Him to mankind and it became the motive power of all that God did, for all was made with it in mind, and it presented the hope of life to mankind (see John 1: 3-4).

The logos is the cause of the forming and origination of Pleroma not the physical universe this can be seen from Heracleon: Fragments from his Commentary on the Gospel of John 1:3

The Demiurge in Ptolemy's Commentary is the beginning or Arche

Beginning

What does he mean by beginning? You see some can argue that he means beginning as in God forever and eternal past. But if that’s the case, there really is no beginning with God others might argue well beginning in the sense that when God conceived of creating the perfect sons and daughters of God the human beings. Whatever other beings he might have created in the universe that was the beginning and the son was there from the beginning.

The message here is that God has everything in mind from the beginning. Whatever he produces from the beginning and as the Brethren of that beginning Christ is the eternal forever in the past or at the beginning at the time of which he conceived the concept of the son as being part of the story of humankind. This does not really matter because for us humans from our perspective it is the beginning of everything anyway and that’s really all we need to know and we’ll probably likely ever know anyway.

The Greek word ἀρχή arche translated beginning has a connection to the word ruler or Archon

746 ἀρχή arche ar-khay’ 

from 756; n f; TDNT-1:479,81;  {See TDNT 102 } 

AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58 

746. ἀρχή arche ar-khay’; from 756; (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank): —  beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule. 

BEGINNING: "Archee"; signifying "first in order", from the root "arch, archon" = a ruler. 

strong's concordance 756 ἄρχομαι archomai ar’-khom-ahee middle voice of 757

strong's concordance 757. ἄρχω archo ar’-kho; a primary verb; to be first (in political rank or power): —  reign (rule) over. 

NASB Translation

began (62), begin (7), beginning (8), begins (2), begun (1), proceed (1), rule (1), rulers (1), starting (2). 

This brings us to the next Greek word 758 ἄρχων archon

strong's concordance 758 ἄρχων archon ar’-khone 

present participle of 757; n m; TDNT-1:488,81;  {See TDNT 102 } 

AV-ruler 22, prince 11, chief 2, magistrate 1, chief ruler 1; 37 

1) a ruler, commander, chief, leader 

Archon (historical, Ancient Greece) The title of a magistrate in a number of states of Ancient Greece, and in the city states (poleis) of the Achaean League.

Archon (Greek: ἄρχων, árchon, plural: ἄρχοντες, árchontes) is a Greek word that means "ruler", frequently used as the title of a specific public office. It is the masculine present participle of the verb stem αρχ-, meaning "to rule", derived from the same root as monarch and hierarchy. 

The Greek word Archon is connected to the Greek word Archee (Beginning) 

In the Gospel of John the Demiurge is the first archon from the Greek word Archee translated beginning Archee 746 ἀρχή it is also translated principality or principalities in Eph 1:21 Eph 3:10 Eph 6:12 Col 1:16

Christ the head of all Principalities {#Eph 1:21 Col 1:16 2:10 } 

Demiurge can be translated Architect from Arche (Gr. "beginning") 

Heracleon: Fragments from his Commentary on the Gospel of John: 

John 1:3, “All things were made through him, and without him nothing was made.”) The sentence: "All things were made through him" means the world and what is in it. It excludes what is better than the world. The Aeon (i.e. the Fullness), and the things in it, were not made by the Word; they came into existence before the Word. . . “Without him, nothing was made” of what is in the world and the creation. . . "All things were made through Him," means that it was the Word who caused the Craftsman (Demiurge) to make the world, that is it was not the Word “from whom” or “by whom,” but the one “through whom (all things were made).”. . . It was not the Word who made all things, as if he were energized by another, for "through whom" means that another made them and the Word provided the energy (Heracleon: Fragments from his Commentary on the Gospel of John)

The Demiurge is working on behalf of someone else that is the word or logos 

The Demiurge is a personification of the Elohim

Though Elohim is in the plural, and signifies "mighty ones," it is most frequently used with a verb in the singular number, as in Gen. 1:1. This suggests that the Elohim, though constituting a great number of immortal beings, are being motivated by a single power, "the spirit of God" (Gen. 1:2). The Elohim, therefore, comprise a great company united as one, and obeying in unison the motivating power of the great Increate. The Psalmist declared: "Yahweh hath prepared His throne in the heavens; and His kingdom ruleth over all. Bless Yahweh, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word. Bless ye Yahweh, all ye His hosts; ye ministers of His, that do His pleasure. Bless Yahweh, all His works in all places of His dominion" (Psalm 103:19-22).

Yahweh is spirit (John 4:24), and His angels are spirit beings (Psalm 104:4; Heb. 1:7). They are "His family in heaven" (Eph. 3:15), being emanations of Him, and doing His will through His all-pervading spirit (Gen. 1:2). Thus they act as a unit, though being innumerable in number.

The Archangel Michael is the highest of all the angels as stated before, the angels are emanations of the uncreated and eternal spirit or Deity, Michael relays the commandments and orders of the Deity to all the angels below him, being the highest of all. So in a way, he could be seen as Hebraic religious idea of a "Demiurge" who fashioned the world for God.

See the post Yahweh is the head angel in the Old Testament

The Archangel Michael could be seen as the "Demiurge" who fashioned the world for the Deity.-spiritual nature. In comparison with the true God he is rather "coarse" or "rough" (Excerpts of Theodotus 33:4).

The term "demiurge" does not refer to the One True Deity, though the demiurge may very well be seen as a god, angel or elohim. The Demiurge is simply the craftsman of the universe, but is not the Supreme Intelligence of the universe the Uncreated and Eternal Spirit. In other word, whether the Demiurge is a god or not, it is not God or "THE One True Deity."

The Deity manifests himself through his angels, these angels are ever present, embodiment of the qualities of the Father, and thus manifesting the Father's will and presence in this world, without being the Father Deity themselves. These angels are always serving the Father and creating by his will and collectively are the Demiurge of the world through whom the Father administers his will.


The Demiurge is never referred to has Yaldabaoth 

The Demiurge is a real god, not a "false god".

The Demiurge is an elohim or angel

The Demiurge is not Satan, he is not a demon, and he is not an evil spirit or the personification of evil .The Creator or archangel Michael implements the Father's will and administers justice.

After all, he rendered the prophecies and reality of the Saviour.

Valentinian Interpretation of Genesis 1

Valentinian Interpretation of Genesis 1

By the late second century, Valentinian Gnosticism had developed a highly intricate cosmology. Though it exhibited some variations within its interpretations, a basic framework can still provide clarity for understanding its views on creation and the divine order.

From the Valentinian perspective, the creation narrative is seen as an unfolding of the divine emanations, beginning with a prologue that precedes the Judeo-Christian understanding of Genesis. This pre-creation phase involves the emanation of divine powers, or aeons, from the ultimate source, Bythos (the Depth), which represents the hidden and ineffable Father. The Valentinian cosmology views the material world as the culmination of a process of divine emanation, wherein the Pleroma, or spiritual fullness, gradually unfolds into the creation described in Genesis, revealing the deeper, mystical truths of divine order.

The Valentinian interpretation of Genesis 1, as presented by Irenaeus in *Against All Heresies*, offers a deeply symbolic view of the creation narrative, aligning it with their understanding of the emanation of the Aeons from the ultimate source, the Father. This interpretation reflects the idea that all things in creation are a reflection of the divine, ordered in a pattern that mirrors the structure of the divine realm of Aeons. In this schema, the creation story becomes a representation of a hidden, invisible spiritual process that unfolds into the visible world, a world that mirrors the hidden, divine reality.

At the beginning of Genesis, when Moses declares, "In the beginning, God created the heaven and the earth" (Genesis 1:1), the Valentinians see this as a reference to the first Tetrad of divine principles. This Tetrad consists of **Bythos** (God), **Charis** (beginning), **Nous** (heaven), and **Aletheia** (earth). These four elements form the foundational principles of the cosmos, the first emanations of the divine source. **Bythos**, the unknowable depth, is the source from which all emanation begins. **Charis**, representing grace or the beginning, initiates the unfolding of divine power. **Nous**, or divine mind, is the principle of intellectuality, while **Aletheia**, or truth, represents the principle of reality or manifestation. Together, these four represent the unspoken, invisible foundation of all creation, much like the earth in Genesis is initially formless and void, unseen and unmanifest.

The second Tetrad, as described in the Valentinian system, is made up of four further Aeons: **Logos** (abyss), **Zoe** (darkness), **Anthropos** (water), and **Ecclesia** (Spirit). These are the next emanations from the first Tetrad. The second Tetrad represents an even deeper layer of spiritual principle, and like the first, it is described as invisible and hidden. The abyss (**Logos**) is the deep, the origin of the divine speech, while **Zoe**, representing life, emerges as the spiritual substance that gives all things existence. **Anthropos**, or the divine human, corresponds to the primal water, representing the potential for life, while **Ecclesia** (Spirit) corresponds to the divine principle that moves through the creation, unseen but vital for existence. These four principles are not yet visible in the physical realm but are rather the invisible causes of all that is to come.

Next, we encounter the Decad, represented by ten emanations that begin to take visible shape and form in the creation narrative. These Aeons correspond to the ten elements of the creation story as described in Genesis 1:3-13—light, day, night, firmament, evening, morning, dry land, sea, plants, and trees. Each of these represents a further step in the unfolding of creation, moving from the invisible to the more manifest. The Valentinian Aeons corresponding to these ten are: **Bythios** (light), **Mixis** (day), **Ageratos** (night), **Henosis** (firmament), **Autophyes** (evening), **Hedone** (morning), **Acinetos** (dry land), **Syncrasis** (sea), **Monogenes** (plants), and **Macaria** (trees). These Aeons reflect the natural elements and phenomena of the created world, signifying the move from the hidden, spiritual realms to a more visible and tangible creation. The Decad represents the increasing visibility of the divine process as it emanates through the layers of reality, bridging the gap between the invisible and the visible.

The Duodecad, consisting of twelve Aeons, represents the most visible and manifest stage of creation, corresponding to the twelve elements in the Genesis account that follow the creation of trees. These are the sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and man. The Valentinian Aeons corresponding to these elements are: **Paracletus** (sun), **Pistis** (moon), **Patrikas** (stars), **Elpis** (seasons), **Metricos** (years), **Agape** (whales), **Ainos** (fishes), **Synesis** (reptiles), **Ecclesiasticus** (birds), **Macariotes** (quadrupeds), **Theletus** (wild beasts), and **Sophia** (man). This stage of creation is the most complete manifestation of the divine, and man, as the highest creation, embodies the fullness of the divine image.

Finally, the Valentinian view teaches that the Ogdoad, the eight invisible Aeons, is hidden within the body of man. The Ogdoad is the unspeakable and invisible power, located within the inner recesses of the human being, symbolizing the hidden spiritual forces that shape and sustain creation. These Aeons are reflected in the human body’s faculties, as man is created in the image of the ultimate source, containing within him the same spiritual structure as the divine.

In conclusion, the Valentinian understanding of Genesis 1 reveals a profound and symbolic reading of the creation narrative. Through the Tetrad, Decad, Duodecad, and Ogdoad, the Valentinian system shows the unfolding of the divine emanations, which begin as invisible, formless principles and gradually take visible, manifest shape in the creation of the world, culminating in the creation of man as the image of the divine.

In reconstructing the Valentinian teaching on Genesis 1 based on Irenaeus' *Against Heresies*, we can observe the Valentinian perspective on the creation narrative as an unfolding of divine emanations through a system of Aeons. The Valentinian system divides the Aeons into various groups, each group symbolized through different aspects of the natural world, as articulated by Moses in Genesis. The description unfolds in a symbolic manner, illustrating the structure and hierarchy of these emanations, as well as the divine image in human creation.

### The First Tetrad

The first Tetrad, representing the foundation of all existence, is composed of four central principles that are the ultimate source from which all other Aeons emanate. These principles are represented by the following:

1. **God (Bythos)** – This principle stands as the ultimate, ineffable source. Bythos signifies the depth or abyss of the divine being, the root from which all emanations emerge.

2. **Beginning (Charis)** – Charis, or grace, represents the commencement of creation and the first movement of divine will that flows out from Bythos. It is the generative force that enables the unfolding of reality.

3. **Heaven (Nous)** – Nous, or the divine mind, is the first intellectual emanation from the divine source. It governs and arranges the cosmos, serving as the rational principle behind all that exists.

4. **Earth (Aletheia)** – Aletheia, or truth, is the foundation of material existence, symbolizing the grounded reality that is hidden and formless, much like the earth before it was shaped.

This Tetrad represents the hidden, invisible source of creation, much like the earth before it was formed, as Irenaeus mentions. These four principles are indivisible and transcend visible creation, embodying the most profound and abstract aspects of the divine.

### The Second Tetrad

The second Tetrad emanates from the first, representing a further development of divine forces in the creation process. These four are:

1. **Abyss (Logos)** – Logos, representing divine reason and speech, is the medium through which the divine will is expressed and communicated into the material world.

2. **Darkness (Zoe)** – Zoe, or life, is the principle of vitality and existence. It is the foundation of the inner life of the cosmos, bringing forth life from the darkness of the unmanifest.

3. **Water (Anthropos)** – Anthropos, representing humanity, signifies the potential for consciousness and reflection. As water is the source of life in the physical world, so too does Anthropos represent the potential for rational, conscious existence.

4. **Spirit (Ecclesia)** – Ecclesia, or the assembly, embodies the unifying force of the divine, bringing together the disparate elements of creation into a coherent whole, much like the Spirit that moves upon the waters in Genesis.

This second Tetrad is still largely hidden, as the divine powers remain veiled in abstraction, but they begin to take more defined form within the structure of creation.

### The Decad

The Decad consists of ten Aeons that represent a more visible manifestation of divine order. These ten are reflected in various natural elements as Moses describes them:

1. **Light (Bythios)** – Bythios, the Aeon of light, signifies illumination and revelation, bringing clarity and structure to creation.

2. **Day (Mixis)** – Mixis represents the concept of harmony and balance, signifying the separation of light and dark and the establishment of cycles.

3. **Night (Ageratos)** – Ageratos, the eternal night, represents the mystery and the unmanifested potential of creation, balancing the visible day.

4. **Firmament (Henosis)** – Henosis, unity, represents the separation of the heavens from the earth, a divine order bringing together disparate elements.

5. **Evening (Autophyes)** – Autophyes, the self-born, embodies the cyclical nature of existence, where one cycle ends, making way for the next.

6. **Morning (Hedone)** – Hedone, pleasure, signifies the beginning of a new cycle and the renewal of life.

7. **Dry Land (Acinetos)** – Acinetos represents stability and foundation, signifying the creation of solid matter from the chaos.

8. **Sea (Syncrasis)** – Syncrasis represents the fluid, mutable aspects of creation, the realm of change and potentiality.

9. **Plants (Monogenes)** – Monogenes, the only begotten, signifies life that grows from the earth, the beginning of creation’s fertility and productivity.

10. **Trees (Macaria)** – Macaria represents the completion of the physical world, the final manifestation of nature’s abundance.

The Decad signifies the visible, structured world, with these Aeons representing elements of creation that are seen and experienced by beings within the material universe.

### The Duodecad and Ogdoad

Finally, the Duodecad represents the twelve most manifest Aeons, including the sun, moon, stars, and animals, culminating in the creation of man. These Aeons embody the fullest expression of the divine in the world. Man, created in the image of the divine, reflects the ultimate source and contains within himself the same abilities and faculties as the Aeons. The Ogdoad, invisible and unspeakable, is hidden within the human body, representing the ineffable and ungraspable elements of divine reality.

In this Valentinian schema, the world is not merely a creation ex nihilo but an unfolding process of emanation, where the divine nature is progressively revealed through Aeons. Each level of creation mirrors and reflects the structure of the divine, with humanity as the image of the ultimate source, containing within himself the potential for the divine within the created order.

1 In the Valentinian interpretation of Genesis 1, as outlined by Irenaeus in *Against Heresies*, the creation narrative is understood as a symbolic representation of the divine emanations, or *aeons*, that form the structure of the spiritual fullness, or *Pleroma*. Valentinian Gnosticism uses the account of creation to outline the cosmic principles through the use of symbolic numbers and hidden divine entities. This framework can be understood through the four primary groups that reflect various emanations from the ultimate source: the Tetrad, the second Tetrad, the Decad, the Duodecad, and the Ogdoad.

The *first Tetrad* represents the primal source of all existence, which is invisible and formless, much like the earth before creation was made visible. The grouping of four—God (*Bythos*), beginning (*Charis*), heaven (*Nous*), and earth (*Aletheia*)—symbolizes the fundamental powers at the origin of all creation. These powers are thought to represent the essential building blocks of the universe and the divine order. They are the first emanations from the ultimate source, the *Pleroma*, and signify both the generative force and the inherent hidden nature of the cosmos before it takes visible form. The earth, described in Genesis 1:2 as formless and void, aligns with this understanding, symbolizing the mystery and hiddenness of the initial creation, much like the divine powers before they manifest.

Next, the *second Tetrad* emerges as a further emanation, representing four more divine principles: abyss (*Logos*), darkness (*Zoe*), water (*Anthropos*), and spirit (*Ecclesia*). These principles are also hidden and invisible, signifying the beginning of the process of creation but still in a potential or unmanifest state. The second Tetrad brings forth the conditions necessary for formation, with water representing the latent potential within creation and the Spirit moving over it, ready to bring order out of chaos.

As the narrative progresses, Moses introduces the *Decad*, a group of ten divine powers that emanate from the second Tetrad. These principles—light, day, night, firmament, evening, morning, dry land, sea, plants, and trees—mark the first tangible manifestations of creation. These ten elements represent the unfolding of divine thought, gradually moving from the abstract (such as light and day) to more structured forms (such as land and plants). In the Valentinian worldview, these manifestations are the first clear reflections of divine qualities in the material world. The Decad symbolizes the dynamic and ordered progression of creation, with each act in Genesis reflecting a more defined, structured layer of the Pleroma's emanation.

The *Duodecad*, or the twelve emanations, represents the final phase of creation. The twelve principles—sun, moon, stars, seasons, years, whales, fishes, reptiles, birds, quadrupeds, wild beasts, and humanity—mirror the completion of divine manifestation in the physical universe. These principles are not only more visible and tangible but also embody the diversity of the material world. Humanity, as the final creation, represents the culmination of the divine image and bears the reflection of the Pleroma in the material world. The twelve components also align with the twelvefold nature of creation, symbolizing completeness and the full expression of divine attributes within creation.

Humanity itself is considered to be an image of the divine order of the *Triacontad*, the thirty *aeons* of the Pleroma. Through the human body, the various divine emanations are mirrored. The four faculties of sight, hearing, smell, and taste reflect the Tetrad. The ten fingers mirror the Decad, and the twelve primary body parts correspond to the Duodecad. Additionally, the *Ogdoad*, a mysterious and invisible grouping of eight divine principles, is understood to be hidden within the human body, especially within the internal organs, symbolizing a profound, secret aspect of divine reality.

In this Valentinian framework, the Genesis creation account is more than a literal narrative; it serves as an esoteric key to understanding the divine order and the emanation of the *aeons*. The creation story, through its symbolic use of numbers and principles, reveals the unfolding of the divine order from the highest, most hidden source to the most manifest and material aspects of existence. Through this lens, humanity itself becomes a microcosm of the divine structure, reflecting the Pleroma’s organization and the hidden mysteries of creation.

Yaldabaoth a Political Understanding

Yaldabaoth a Political Understanding 

An opening reading 


Ezekiel 28:1 The word of the Lord came to me again, saying, 2 “Son of man, say to the prince of Tyre, ‘Thus says the Lord God: “Because your heart is lifted up, And you say, ‘I am a god, I sit in the seat of gods, In the midst of the seas,’ Yet you are a man, and not a god, Though you set your heart as the heart of a god 3 (Behold, you are wiser than Daniel! There is no secret that can be hidden from you! 4 With your wisdom and your understanding You have gained riches for yourself, And gathered gold and silver into your treasuries; 5 By your great wisdom in trade you have increased your riches, And your heart is lifted up because of your riches),”

On account of the reality of the authorities, (inspired) by the spirit of the father of truth, the great apostle – referring to the "authorities of the darkness" – told us that "our contest is not against flesh and blood; rather, the authorities of the universe and the spirits of wickedness." I have sent this (to you) because you inquire about the reality of the authorities. The Hypostasis of the Archons

Since that day, the heaven has been consolidated along with its earth by means of Sophia, the daughter of Yaldabaoth, who is beneath them all. After the heavens and their powers and all of their government set themselves aright, the chief creator exalted himself and was glorified by the whole army of angels. And all the gods and their angels gave him praise and glory. On the Origin of the World

Gnostic Myths and Political Allegory in Light of Ezekiel 28

Introduction:

Gnostic scriptures, often conveyed through myths, delve into the complexities of power, rebellion, and the human psyche. The Gnostic scriptures carry layers of symbolic meanings that connect with socio-political realities, much like the allegorical dimensions found in Ezekiel 28. These myths, often misunderstood as mere fictitious tales, are detailed reflections of the social, political, and ideological landscapes of their times.

Myth as a Reflection of Mental Patterns: Myths are more than just stories; they reflect inherent patterns in human consciousness. These accounts often symbolize fixed mental structures, emphasizing contrasts like good versus evil or compassion versus cruelty, rather than unconscious feelings or desires.

Myths as Charters for Cultural Norms: Some myths, especially origin stories, serve as mythic charters that legitimize cultural norms and social institutions. They provide a foundational narrative that underpins the values and practices of a society.

Myths and Power Dynamics: Mythology is closely interconnected with power structures, political systems, and economic interests. Myths can be used as tools to reinforce or challenge existing power dynamics within a society.

Political Myths: Political myths specifically deal with political themes and typically revolve around a group of people who are portrayed as heroes or villains. These narratives often offer an ideologically charged account of a community's past, present, and future.

The majority of Gnostic scriptures take on the form of myths, but it's crucial to clarify that when using the term "myth," we don't imply falsehood. Instead, these myths convey truths of a different nature than theological dogmas or philosophical statements.

Myth as a Tool of Power and Legitimization:

Gnostic myths, including the Apocryphon of John, serve as narratives legitimizing cultural norms and societal institutions, much like how Ezekiel 28 conveys political themes through its metaphorical language. Myths, interpreted as fixed mental structures representing opposing forces, shape understanding and wield significant influence in the socio-political realm.

The Role of Myths in Gnostic Texts

Why do Gnostic texts for the most part employ myths? The answer lies in the historical context of Gnostic Christians who faced severe persecution, initially by the Roman Empire and later by orthodox Christian authorities. Unlike many early Christians who embraced martyrdom, Gnostic Christians rejected this path.

The Testimony of Truth highlights this departure from martyrdom, criticizing those who choose to be martyrs. It suggests that becoming "perfected" through martyrdom is an incomplete path. Instead, it implies that such individuals merely bear witness to themselves without achieving spiritual advancement.

Political Myths and Social Ideologies:

Like the Gnostic myths centred on opposition to political structures, Ezekiel 28 resonates with the portrayal of an arrogant ruler claiming divine status. Both accounts provide an ideologically marked account of past, present, and future, reflecting the political community's identity, much like the Gnostics' rejection of martyrdom in favour of a different ideological stance.

Gnostic Mythology and Resistance to Political Order:

The Gnostic texts, born from persecution by the Romans and rejection by orthodox Christian authorities, the Gnostic texts symbolize a revolt against established political systems. Likewise, Gnostic myths function as a mode of defiance, actively challenging the existing political order.

Allegorical Readings and Political Commentary:

An allegorical interpretation of Gnostic myths, like the Apocryphon of John, unveils parallels with the claims of Roman emperors. Just as Ezekiel 28:1-3 highlights the King of Tyre's excessive pride, these Gnostic texts are allegorically the Roman emperors' assertions of divine authority, echoing the deceptive doublespeak ingrained in imperial rule.

Interpreting Gnostic Myths

When interpreting Gnostic myths, it is crucial not to isolate them from the social, political, and economic factors that influenced their creation. The authors of Gnostic texts rejected the legitimacy of existing political orders. Gnosticism emerged as a response from a politically marginalized intellectual elite in the eastern regions of the Roman Empire during the second and first centuries CE.

These Gnostics overtly challenged the political structures of their time. While they did not explicitly detail the political views or activities of these individuals, their myths, featuring tyrannical creator-archons, serve as veiled political protests. These myths call on those living under oppressive power to rise against it.

Conclusion:

The Gnostic myths, similar to the allegorical representation in Ezekiel 28, serve as potent tools to challenge exsting socio-political structures. Their detailed accounts, misunderstood as mere stories, reflect a powerful resistance against oppressive political orders, shedding light on the ideological and power struggles of their times. The allegorical lens unveils a potential critique within these texts, offering a nuanced understanding of political resistance intertwined with mythic storytelling.

Political Deification and Cosmic Rebellion: A Gnostic Interpretation of Ezekiel 28

Secret Book of John

This gloomy ruler has three names: the first name is Yaldabaoth, the second is Sakla, the third is Samael.

He is wicked in his mindlessness that is in him. He said, I am god and there is no other god but me, since he did not know where his own strength had come from

The Reality of the Rulers (The Hypostasis of the Archons)

Their chief is blind. Because of his power and his ignorance and his arrogance, he said, with his power, “I am god; there is no other but me.”

Introduction:

The biblical passage in Ezekiel 28 has been a subject of diverse interpretations, with some scholars drawing connections between the arrogance of rulers and the elevation of political figures to near-divine status. In this discourse, we delve into the Gnostic perspective, particularly examining the Apocryphon of John and its portrayal of Yaldabaoth, a cosmic entity associated with political power and rulership.

Yaldabaoth as a Political Image:

The Apocryphon of John paints a graphic picture of Yaldabaoth, a cosmic ruler associated with political imagery, specifically likened to the Roman emperors. Stationing seven kings over the heavens and five over the abyss, Yaldabaoth is portrayed as a figure who shares his fire but retains the power of light from his mother, representing an ignorant darkness.

Gnostic Cosmology:

The Gnostic narrative unfurls with a cosmic interplay of light and darkness, highlighting the duality emerging from the mingling of these forces. Yaldabaoth, also recognized as Sakla or Samael, asserts his divinity by declaring, "I am God." This declaration resonates with Ezekiel 28, where the King of Tyre similarly affirms, "I am a god, I sit in the seat of God." Drawing parallels between Yaldabaoth and earthly rulers, such as King Nebuchadnezzar in Isaiah 14 and Judith 3:8, 6:12, Antiochus Epiphanies in Daniel 11:36, Herod in Acts 12:21-23, and the transformative journey of figures like Julius Caesar and Augustus, Caligula and Nero (with Nero symbolizing the antichrist in typology) in Ascension of Isaiah 4:6-8. This transformation from men to Gods, within the thought world of the cosmic order, aligns with Yaldabaoth's bold claim, "I am God."

The Deification of Rome:

A key aspect of this Gnostic interpretation is the association of Samael with Rome, particularly the Roman angel or prince. Drawing from Jewish texts like the Ascension of Isaiah and the Third Book of Enoch, Samael becomes the symbolic representation of the Roman Empire's divine authority. The Gnostic rejection of political legitimacy is reflected in their view of Samael as the angel of Rome, challenging the ideals propagated by the Roman rulers.

Samael in Jewish Texts:

Jewish texts from the same period identify Samael with the angel of Edom, a reference to Rome. This cosmic connection between angels and earthly nations provides a context for interpreting Samael's role in the Gnostic worldview. The angelic embodiment of Rome, coupled with the rejection of political order, underscores the Gnostic rejection of the Roman Empire's claims to peace and justice.

Gnostic Resistance:

The Gnostic texts, emerging as a response to political marginalization in the Roman Empire, express a rejection of the legitimacy of political authority. The irony of Rome's claim to a peaceful reign, juxtaposed with the violence and displacement used to maintain control, reflects the Gnostic critique of the Empire's lofty ideals. The Gnostics perceive Roman virtues like peace, justice, and wisdom as veiled expressions of war, injustice, and ignorance for those under Roman rule.

Conclusion:

In conclusion, the Gnostic interpretation of Ezekiel 28, as reflected in the Apocryphon of John, presents a cosmic narrative intertwining political power, angelic entities, and the rejection of earthly rulership. By aligning Yaldabaoth with Rome and drawing parallels between the King of Tyre and other historical rulers, the Gnostics offer a unique lens through which to view the complexities of cosmic rebellion and political resistance in the ancient world.

The Allegorical Lens: Roman Emperors as Yaldabaoth

Consider the possibility of reading texts like the Apocryphon of John allegorically, interpreting Yaldabaoth as a representation of Roman emperors who claimed divine status and rulership over the world. In this interpretation, the term "Cosmocrator," meaning "lord or ruler of the world," parallels the contemporary Greek belief that rulers and authorities were controlled by malevolent forces.

The Apostle Paul's words in Ephesians 6:12&13, urging individuals to combat spiritual wickedness in high places, become a call to resist the manipulative machinations of emperors and authorities.

Notably, the Apocryphon of John assigns Yaldabaoth multiple names, including Saklas and Samael. The association of Samael with the angel of Rome aligns with the ancient belief that heavenly battles corresponded to earthly nations.

In the ancient world, politics and religiosity were deeply interconnected. Rather than solely viewing the material world as a realm where divine sparks are trapped, it becomes conceivable to interpret these Gnostic texts as critiques of Roman emperors' claims to godhood and their creation of a world in their image.

Yaldabaoth, in this context, symbolizes an arrogant ruler who ensnares people within the structures of the political system. This perspective prompts us to question the spiritual implications of such entanglement and offers a nuanced lens through which to understand the complex relationship between religion and politics within Gnostic narratives.

A Description of Yaltabaoth

And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth. (The Apocryphon of John)

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, "Child, pass through to here," whose equivalent is 'yalda baoth'. (On the Origin of the World)

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him. And because of that voice, he called himself 'Yaldabaoth'. But 'Ariael' is what the perfect call him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia withdrew up to her light. (On the Origin of the World)

Within Gnostic texts, Yaldabaoth embodies a symbolic representation reminiscent of a lion or a lion-faced serpent, both emblematic of kingship, rulership, and imperial power.

Yaldabaoth, as the ruler of the world, personifies the human ego, emerging as a manifestation within the political heavens.

This entity, representing ignorance rooted in the ego, arises when rationality succumbs to the influence of emotions or external senses.

Yaldabaoth: A Gnostic Symbol of Ego and Political Power

Introduction:

In Gnostic thought, Yaldabaoth emerges as a complex symbol representing the lord of this world, influencing the human condition and shaping psychological existence. This discussion explores the Gnostic perspective on Yaldabaoth, portraying this cosmic entity as the shadow of ego development and an archetype integral to human consciousness.

Yaldabaoth and the Ego:

For the Gnostics, the development of the individual ego is intertwined with the influence of Yaldabaoth. This cosmic figure becomes the archetype that propels human consciousness towards the formation of a focal narcissistic ego. Yaldabaoth, as the lord of this world, defines the human will and intellect, leading to the development of individual judgment and rulership.

The Will and Intellectual Learning:

Yaldabaoth's representation in individuals manifests as the human will and intellect, potent up to a certain point. Those embodying Yaldabaoth characteristics often exhibit reluctance to stand on their own judgment, seeking external sources for decision-making. The Gnostic view likens these individuals to rulers who rule arbitrarily, refusing to tap into their own wisdom. This behaviour can lead to a regression to an animal-instinct plane of consciousness, as observed in Daniel 5:21.

Yaldabaoth as a Symbol of Human Consciousness:

In Gnostic cosmology, Yaldabaoth symbolizes human consciousness, both individually and collectively in organized opposition to God. The lion-faced serpent imagery emphasizes Yaldabaoth's connection to the civil and military power of the Roman Empire. The serpent, representing the flesh in political manifestation, becomes identified with the civil and military authority of a supposedly Christianized Empire under Constantine. (Isa. 27:1; Ezek, 29:3; Jer. 51:34; Job 41:1),

Lion Symbolism in the Bible:

The Gnostic interpretation draws on biblical symbolism, where lions are associated with fierce and predatory characteristics. Wicked individuals, nations, false prophets, and oppressive rulers are depicted as lions in various biblical passages (wicked ones (Ps 10:9), persons who oppose God and his people (Ps 22:13; 35:17; 57:4; Jer 12:8), false prophets (Eze 22:25), wicked rulers and princes (Pr 28:15; Zep 3:3), the Babylonian World Power (Da 7:4). The lion's mouth is also employed to describe the seven-headed, ten-horned wild beast in Revelation 13:2, further aligning with the Gnostic view of Yaldabaoth.

The Sea Symbolism:

Yaldabaoth's ascent from the sea mirrors biblical symbolism where the sea represents nations and empires. (Isa. 57:20; Jer. 51:13 Rev. 17:15 ) Rising from the waters signifies the exercise of power over nations and international influence. The imagery parallels the Beast described in Revelation 13:1, emphasizing the political connotations of Yaldabaoth's symbolism.

Conclusion:

In conclusion, the Gnostic interpretation of Yaldabaoth offers a unique perspective on the interplay between ego development, political power, and cosmic symbolism. Yaldabaoth, as the lord of this world, becomes a powerful symbol in the Gnostic worldview, intimately linked to the human condition and the challenges of rulership in opposition to divine principles.

Original text

What are Myths

Since the term myth is widely used to imply that a story is not objectively true, the identification of a narrative as a myth can be highly political:

Myths reflect patterns in the mind and we interpret those patterns more as fixed mental structures, specifically pairs of opposites (good/evil, compassionate/callous), rather than unconscious feelings or urges.

Myths such as origin stories might provide a "mythic charter"—a legitimisation—for cultural norms and social institutions.

Myth is a form of understanding and telling stories that are connected to power, political structures, and political and economic interests.

Political myths simply deal with political topics and always use a group of people as the hero or protagonist

A myth is considered a political myth when the narrative provides an ideologically marked account of the past, present, and future of the political community.

One finds that most Gnostic scriptures take the form of myths. The term “myth” should not here be taken to mean “stories that are not true”, but rather, that the truths embodied in these myths are of a different order from the dogmas of theology or the statements of philosophy.

Why myths?

Why would the Gnostic text use myths the answer is because of persecution!

Gnostic Christians have been heavily persecuted, first by the Roman Empire and for centuries afterwards by orthodox Christian authorities

The Gnostic Christians rejected martyrdom

The Testimony of Truth They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.

But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ...
... (7 lines unrecoverable)

How does one Interpret the Gnostic myths?

Interpretation should not take place in isolation, of the social, political, and economic factors which influenced how the writers wrote these texts.

The writers of the Gnostic texts were rejecting the legitimacy of all political order, ancient Gnosticism arose as a reaction of a politically marginalized intellectual elite in the eastern regions of the Roman Empire in the second and first centuries C.E.

The Gnostics were explicit in revolt against the political structures of their age, and/or they showed little or no interest in surrounding society, or had even somehow radically severed their connections with society or were at least completely indifferent to the political well-being and future of society?

Gnostics never made any direct testimony about the political views or activity of these people, but rather in their myths about demiurges. In the mythic characters of tyrannical creator-archons. These demiurgical myths are veiled political protests, calling people who live under such power to rebellion. World rejection was therefore equivalent to the rejection of the legitimacy of all political structures in the world or the political structure of the Roman Empire.

Though the Roman rulers claimed  peaceful reign the violence intimidation and displacement used to maintain this piece made it ironic the lofty ideals with which the Empire framed itself were a type of double-speak for those under its rule The Peace of the Roman Empire meant War for those subjected by it Justice meant injustice Wisdom meant ignorance

What if the texts, such as the Apocryphon of John, were meant to be read allegorically, symbolizing the Roman emperors' assertions of divinity and their claims as saviors of the world, suggesting they've crafted the known world in their likeness? What if this aspect forms a significant part of the narrative?

for instance, the Apocryphon of John describes Yaldabaoth as a political image of the Roman emperor

"Cosmocrator" was the title of the Roman emperor, meaning "lord or ruler of the world", and contemporary Greek thought was, that rulers and authorities, were controlled by demonic forces of evil. The apostle Paul declares that the evil machinations of the emperor and those in high authority can be overcome, by putting on the whole panoply of God, which is described in the verses that follow as: the belt of truth, the breastplate of righteousness, sandals of peace, the shield of faith, the helmet of salvation and the sword of the Spirit. 

Ephesians 6:12&13 - "For we wrestle not against flesh and blood ['haimakai surka'], but against principalities ['archas', 'rulers'], against powers ['exousias', 'authorities'], against the rulers ['tous kosmokratoras'. 'world rulers'] of the darkness of the world, against spiritual wickedness in high places ['ta pneumatika tes ponerias en tois epouraniois', 'the spiritual hosts of evil in the heavenlies']. Wherefore take unto you the whole armour of God ['ten panoplian tou theou'], that you may be able to stand in the evil day ['te hemera te ponera'], and having done all, to stand."

The Apocryphon of John Now this weak ruler has three names. The first name is Yaltabaoth. The second is Saklas. The third is Samael. He is impious in his Madness, she who dwells in him. For he said, am God and no other god exists except me,' since he is ignorant of the place from which his strength had come.

In the ancient world politics and religiosity are not two separate things they're part and parcel of one another and interwoven with one another and what might it mean instead of saying you know instead of saying this horrible material world where these divine sparks are trapped what if this was was about the Roman emperors in particular.

What if we consider Yaldabaoth as an embodiment of an overbearing ruler, akin to a Roman emperor, ensnaring people within the structures of a political system? How might this impact our spiritual understanding and perception of such circumstances?

Understanding the religious, political, social, and cultural significance embedded in the Gnostic texts is crucial in reshaping our interpretation. Neglecting these contextual layers inhibits a comprehensive comprehension of the myths.

It's essential to delve into the intricate interconnections among these facets of human existence, evident in the characters of Adam and Eve within these texts. They embody the complexities woven into human life.

The pursuit of transcending this world's disorder involves attaining extraordinary insight, knowledge, or understanding—a state referred to as gnosis.

To escape this disorder of the world one can transcend it by extraordinary insight, learning, or knowledge, called a gnosis

Ialdabaoth Greek Ιαλνταμπαόθ Yaldabaoth Hebrew ילדאבהות (Literally "Children of the Void," or Children of the Abyss (depth of the waters) from ילדה = yalda= child; בהו = bohu = void; אבהות = abbott = fatherhood, parentage, paternity).

a description of Yaltabaoth

And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth.

The Apocryphon of John

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, "Child, pass through to here," whose equivalent is 'yalda baoth'.

On the Origin of the World

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him. And because of that voice, he called himself 'Yaldabaoth'. But 'Ariael' is what the perfect call him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia withdrew up to her light.

On the Origin of the World

In the Gnostic scriptures Yaldabaoth is described as a lion or a lion-faced serpent these are symbols of kings rulers and empires

O Ialdabaoth, who art the ruler of the world, Yaldabaoth is a personification of the human ego manifested in the political heavens

Yaldabaoth (ignorance via the ego) is created when reason follows the emotions or outward senses

I am God

Secret Book of John
This gloomy ruler has three names: the first name is Yaldabaoth, the second is Sakla, the third is Samael.

He is wicked in his mindlessness that is in him. He said, I am god and there is no other god but me, since he did not know where his own strength had come from.

Yaldabaoth is also referred to as Sakla or Samael. Samael God of the Romes in Jewish texts see the Ascension of Isaiah and the third book of Enoch Sammael is identified with the angel of Edom (Rome) the prince arkon of the Roman people is also frequently given the title of Prince of the world

The Reality of the Rulers (The Hypostasis of the Archons)

Their chief is blind. Because of his power and his ignorance and his arrogance, he said, with his power, “I am god; there is no other but me.”

On the Origin of the World

Since that day, the heaven has been consolidated along with its earth by means of Sophia, the daughter of Yaldabaoth, who is beneath them all. After the heavens and their powers and all of their government set themselves aright, the chief creator exalted himself and was glorified by the whole army of angels. And all the gods and their angels gave him praise and glory.

And he rejoiced in his heart, and he boasted continually, saying to them, “I do not need anything. I am god and there is no other god but me.” But when he said these things, he sinned against all of the immortal imperishable ones, and they kept their eyes on him.

the statement I am God comes from Ezekiel 28 Yaldabaoth is described as proclaiming himself to be God or saying I am God this is a reference to the Deification of the Rome Emperors the same is also said of the King of Tyre Ezekiel 28:2 Son of man, say unto the prince of Tyre, Thus saith the Lord Yahweh: Because thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art man, and not God, though thou didst set thy heart as the heart of God

The arrogant statement by Yaldabaoth the chief archon I am God should be explained in terms of Isaiah 14 a lamentation for the King of Babylon. in Ezekiel 28:2,9 the king of Tyre said "I am god" Notice other arrogant rulers who claimed to be divine or were acclaimed as gods King Nebuchadnezzar in Judith 3:8 6:12 Antiochus Epiphanies in Daniel 11:36 Herod in Acts 12:21-23 thus the transformation of Julius Caesar and Augustus, Caligula and Nero (Nero is symbol of the antichrist in typology) in Ascension of Isaiah 4:6-8 from men to Gods which in the thought world of the cosmologies would be akin to Yaldabaoth's claim I am God. 

The Gnostics held that Yaldabaoth was the lord of this world who dominates the human condition. Yaldabaoth defines human psychological existence. humans are of necessity ego-bound in the sense of being required to develop an individual ego for the gnostics the figure of Yaldabaoth is the shadow of ego development. Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego.

Yaldabaoth represents in us the human will and intellect; this brings about human judgment. A ruler always represents some function of the will. The Will entrenched in intellectual learning, giving its full attention to material subjects, is very powerful up to a certain point. The world is full of these Yaldabaoth people. 

They are loath to stand on their own judgment in any matter. When a decision is required of them they fly to some oracle. It may be a friend whose good advice they ask or a medium, or they may even resort to the tossing of a coin or the cutting of a deck of cards. They are willful and they rule arbitrarily. Refusing to bring forth their own good judgment, they become mendacious and tyrannical. The ultimate of this sort of action is a return to the animal-instinct plane of consciousness, as described in Daniel 5:21.

Mankind animal characteristic

Mankind has observed the characteristics and habits of animals and has applied them in a figurative or symbolic sense to persons, peoples, governments, and organizations. Thus Yaldabaoth is a symbol of human consciousness individually and organised collectively (that is politically) in opposition to God

The lion-faced serpent The "serpent" represents the civil, or military power of the Roman Empire. The word is also rendered leviathan (Isa. 27:1; Ezek, 29:3; Jer. 51:34; Job 41:1), and is used as representing the flesh in political manifestation.

Finally, when Constantine transferred his civil and military headquarters from Rome to Constantinople (previously the very centre of pagan resistance), the "serpent" became identified with the civil and military power of a so-called Christianised Empire.

In the Bible wicked people and nations are described as a lion

.Because of the lion’s fierce and predatory characteristics, the animal was also used to represent wicked ones (Ps 10:9), persons who oppose God and his people (Ps 22:13; 35:17; 57:4; Jer 12:8), false prophets (Eze 22:25), wicked rulers and princes (Pr 28:15; Zep 3:3), the Babylonian World Power (Da 7:4). And the seven-headed, ten-horned wild beast out of the sea, which gets its authority from the dragon, was depicted as having a lion’s mouth. (Re 13:2) At Psalm 91:13 the lion and the cobra seem to denote the power of the enemy, the lion being representative of open attack and the cobra of underhanded scheming, or attacks from a concealed place.—Compare Lu 10:19; 2Co 11

The dragon stood on the shore of the sea. And I saw a beast coming out of the sea. It had ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name.

Rev 13:2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

Like the Beast in Rev 13:1 Yaldabaoth is described as ascending out of the sea there appeared for the first time a ruler, out of the waters, lion-like in appearance the beast of the sea

And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent.

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance,

The "Seas" Sea is symbolic of nations and empires (Isa. 57:20; Jer. 51:13 Rev. 17:15 ). it is international in its influence; it dominates "the waters," or nations. To rise out of the waters is to exercise power over them


Yaldabaoth is not Yahweh but represents the carnal mind or the ego

Yaldabaoth is a personification of human nature

Yaldabaoth describes human psychological existence

the figure of Yaldabaoth is the shadow of ego development Yaldabaoth is the archetype that creates and sustains an inevitable development within human consciousness toward the formation of the focal narcissistic ego