Fakes, phonies and copies disguised as Gnostic teachers

Fakes, phonies and copies disguised as Gnostic teachers

Throughout history, there have been those who have sought to exploit spirituality for their own gain, masquerading as teachers of truth while leading others astray. True Gnosticism, as revealed in the ancient texts of the Nag Hammadi Library, the Odes of Solomon, and the Bible, exposes these false teachers for what they are—fakes and phonies who corrupt wisdom. As Jesus demonstrated in John 2:15, sometimes, such deception requires forceful correction:  

*"So He made a whip out of cords and drove all from the temple courts, both sheep and cattle. He poured out the coins of the money changers and overturned their tables."*  

### The Problem of Counterfeits  

This world is filled with fakes, phonies, and imitations. Yet, as Jesus taught in the *Gospel of Thomas* (Saying 57), truth and falsehood often coexist, making discernment essential:  

*"The Kingdom of the Father is like a man with good seed. His enemy came at night and scattered the seed of weeds in with the good seed. The man did not let them pull out the weeds but said, 'Don’t do it. You might pull out the grain along with the weeds.' During the harvest the weeds will be obvious, and then they can be removed and burned."*  

In Matthew 13:36-43, Jesus explained that the weeds represent the "sons of the wicked one" sown by the Devil, and their judgment will come at the end of the age. Until then, false teachers will persist, their deception evident in their works.  

### False Teachers and Corruption  

The *Odes of Solomon* (Ode 38) provides a vivid description of the harm caused by deceivers:  

*"And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted. And I asked the Truth, 'Who are these?' And He said to me: 'This is the Deceiver and the Error. And they imitate the Beloved and His Bride, and they cause the world to err and corrupt it.'"*  

These false teachers lead others into spiritual intoxication, causing them to vomit their wisdom and lose understanding. They abandon their followers in confusion, leaving them without true knowledge.  

The *On the Origin of the World* also warns of the influence of demonic forces:  

*"Let us return to the aforementioned rulers, so that we may offer some explanation of them. Now, when the seven rulers were cast down from their heavens onto the earth, they made for themselves angels, numerous, demonic, to serve them. And the latter instructed mankind in many kinds of error and magic and potions and worship of idols and spilling of blood and altars and temples and sacrifices and libations to all the spirits of the earth..."*  

This passage reveals that the origin of many false teachings lies in the rulers (archons) who deceive humanity with practices that lead away from true gnosis.  

### Modern Pseudo-Gnostics  

In recent times, figures like Aleister Crowley and Samael Aun Weor have emerged, claiming to teach hidden truths. Crowley, a notorious occultist, promoted practices tied to ceremonial magic and self-deification, far removed from the teachings of the Nag Hammadi scriptures. Similarly, Samael Aun Weor (born Victor Gómez Rodríguez) claimed to be a Gnostic teacher but infused his teachings with occultism, astrology, and mysticism. These individuals, along with self-proclaimed prophets like Sylvia Browne, have misled many, peddling spiritual deception for fame and profit.  

Proverbs 23:1-3 offers a warning against such corrupt teachers:  

*"When you sit down to dine with a ruler, consider carefully what is before you, and put a knife to your throat if you are a man of great appetite. Do not desire his delicacies, for it is deceptive food."*  

Their teachings are like deceptive food—tempting but ultimately poisonous.  

### The Counterfeit Church  

The Roman Catholic Church, which claims exclusive access to the mysteries of God, has also been criticized as a counterfeit. Described in some circles as "the mother of harlots," the Church has historically conflated its traditions with true gnosis, misleading countless followers with rituals and dogma disconnected from the original teachings of Jesus.  

### Conclusion  

True Gnostic teachers lead others to the knowledge of the divine and the discovery of their origins. As the *Odes of Solomon* reminds us:  

*"I have been made wise so as not to fall into the hands of the Deceivers, and I myself rejoiced because the Truth had gone with me. For I was established and lived and was redeemed, and my foundations were laid on account of the Lord's hand."*  

Discernment is key in separating truth from error. Teachers who profit from their lessons, advocate blood sacrifices, or distort scripture cannot be trusted. The weeds will eventually be burned, and the righteous will shine like the sun. Until then, we must seek wisdom from the true sources and avoid being led astray by fakes, phonies, and counterfeits.

Churches are Bazaars of Mahuzzims John 2:13-16

*Churches are Bazaars of Mahuzzims

**Revelation 11:1-2** (KJV):

*"And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months."*

The measuring of the temple, while the outer court is excluded, signifies a distinction between true worship and what has been profaned by the nations. This parallels Jesus' cleansing of the temple, where He expelled the merchants and money changers who had turned a house of worship into a Bazaar.

### **Bazaars in the Temple**

**Matthew 21:12 (BSB):**

*"Then Jesus went into the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves."*

**John 2:13-14:**

*"Now the Passover of the Jews was near, and Jesus went up to Jerusalem. And he found in the temple those selling cattle and sheep and doves and the money brokers in their seats."*

**John 2:15-16:**

*"So, after making a whip of ropes, he drove all those with the sheep and cattle out of the temple, and he poured out the coins of the money changers and overturned their tables. And he said to those selling the doves: 'Take these things away from here! Stop making the house of my Father a house of merchandise!'"*

### **Heracleon's Commentary on John 2:13-16**

Heracleon, one of the earliest commentators on John, interpreted this event symbolically:

**Fragment 13:**

*"Those who are found in the temple selling oxen and sheep and doves, and the money-changers sitting there represent those who give nothing away out of charity, but regard the entrance of strangers to the temple as an occasion of trade and profit-making, and who provide the sacrifices for the worship of God for their own gain and love of money."*

Heracleon connects the merchants in the temple with religious leaders who exploit worship for material gain. The presence of sellers and money changers reflects a system where spiritual access is commodified, rather than freely given.

**Fragment 13 (continued):**

*"And the whip which Jesus made of small cords and did not receive from another is an image of the power and energy of the Holy Spirit which blows away the wicked. The whip and the linen and the napkin and all such things form an image of the power and energy of the Holy Spirit... The whip was tied to a piece of wood, and this wood is a type of the Cross. On this wood the merchants who were intent on gain, and all wickedness was nailed up and done away... Out of these two substances was the whip made, for he did not make it of dead leather, but in order that he might make the Church no longer a den of robbers, but the house of his Father."*

Heracleon sees the whip as a symbol of divine authority, tied to the Cross, signifying the judgment of those who corrupt worship. The action of driving out the merchants represents a purification of the spiritual community.

### **The Merchandisers of Religion**

Those engaged in the selling of sacrifices and currency exchange within the temple courts symbolize the commercialization of faith. They were not merely providing a service; they were exploiting worshippers for financial gain. This pattern continued beyond the temple period, manifesting in the corruption of religious institutions that turned worship into a Bazaar.

**Revelation 18:13** describes the merchants who trade in “the bodies and souls of men,” reflecting the spiritual commerce that dominates institutional religion. The outer court  had become a **Bazaar**—a place of traffic, where faith was reduced to transactions.

### **Bazaars as Mahuzzims**

The book of Daniel describes a religious system that venerates Mahuzzims—strong guardians, or spiritual intermediaries:

**Daniel 11:37-39 (paraphrased):**

*"Neither shall he regard the God of his fathers, nor the lawful desire of women in matrimony, nor any God, but shall magnify himself above all. And in his seat, he shall honor Mahuzzims, that is, strong guardians, the souls of the dead; even with a God whom his fathers knew not shall he honor them, in their Temples, with gold and silver, and with precious stones and valuable things."*

Mahuzzims represents the veneration of saints and relics, the institutionalization of religious commerce, and the rise of monasticism, which emphasized celibacy and the worship of the dead. The Greek Orthodox Church and the Latin Church, through councils and decrees, turned places of worship into **Bazaars**, where spiritual power was traded, and salvation was marketed.

### **The Final Judgment on the Bazaars**

The cleansing of the temple foreshadows the coming judgment upon false religious systems. Just as Jesus drove out the merchants, Revelation prophesies the fall of Babylon—the great religious and economic system that profits from spiritual deception.

The temple, measured by the reed in Revelation 11, represents true worship, while the outer court, given to the nations, signifies a corrupted religious order. The distinction between the true temple and the Bazaar remains critical in discerning authentic worship from systems that trade in spiritual merchandise.

The Bazaar is not merely a physical market but a structure of deception where faith is commodified, and salvation is put up for sale. But just as Jesus cleansed the temple, a greater purification is coming—one that will restore the house of the Father to its rightful state.

Matthew 21:12 ►,Berean Study Bible

Then Jesus went into the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves.

John 2:13 Now the passover of the Jews was near, and Jesus went up to Jerusalem. 
14 And he found in the temple those selling cattle and sheep and doves and the money brokers in their seats.

Heracleon: 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). 

This is a similar to a description of the Temple in the Gospel of Philip

The Gospel of Philip The Temple in Jerusalem

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber. Baptism entails resurrection and redemption, and redemption is in the bridal chamber. The bridal chamber is within a realm superior to [what we belong to], and you cannot find anything [like it…. These] are the ones who worship [in spirit and in truth, for they do not worship] in Jerusalem. There are people in Jerusalem who [do worship] in Jerusalem, and they await [the mysteries] called [the holy] of holies, the curtain [of which] was torn. [Our] bridal chamber is the image [of the bridal chamber] [70] above. That is why its curtain was torn from top to bottom, for some people from below had to go up.
John 2:15 So, after making a whip of ropes, he drove all those with the sheep and cattle out of the temple, and he poured out the coins of the money changers and overturned their tables. 

16 And he said to those selling the doves: “Take these things away from here! Stop making the house of my Father a house of merchandise!”

Heracleon: Fragment 13, on John 2:13-16 Those who are found in the temple selling oxen and sheep and doves, and the money-changers sitting there represent those who give nothing away out of charity, but regard the entrance of strangers to the temple as an occasion of trade and profit-making, and who provide the sacrifices for the worship of God for their own gain and love of money.

Heracleon: Fragment 13, on John 2:13-16 (In John 2:15-16, “And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, ‘Take these things away; you shall not make my Father's house a house of trade.’”) And the whip which Jesus made of small cords and did not receive from another is an image of the power and energy of the Holy Spirit which blows away the wicked. The whip and the linen and the napkin and all such things form an image of the power and energy of the Holy Spirit. . . The whip was tied to a piece of wood, and this wood is a type of the Cross. On this wood the merchants who were intent on gain, and all wickedness was nailed up and done away. . . Out of these two substances was the whip made, for he did not make it of dead leather, but in order that he might make the Church no longer a den of robbers, but the house of his Father.

All who were buying and selling there, are the receivers, and servitors of the rulers of the Religious World

the "Names and Denominations" of "the Religious World" are a miserably executed counterfeit of the true, and current only with such as are indifferent to, or ignorant of the truth.

the rulers of the Religious World are merchandisers of souls the house of the Father was turned into Bazaars, or places of traffic in spiritual merchandise, and in "the bodies and souls of men!" (Rev 18:13). 

The Limitations of Using the Zodiac: A Gnostic Perspective

 The Zodiac

**The Limitations of Using the Zodiac: A Gnostic Perspective**

In the Gnostic tradition, the use of the zodiac and its connection to fate, providence, and the ordering of the universe is critically examined. While ancient cultures such as the Babylonians and the Greeks saw the zodiac as a means of understanding the cosmos and human destiny, Gnosticism, particularly in texts such as *Eugnostos, the Blessed*, rejects these frameworks as incomplete and misleading. The Gnostic perspective is rooted in the belief that true knowledge of God and the divine order transcends worldly systems of thought, including astrology.

### The Zodiac in Ancient Texts

The term "zodiac" is often associated with the twelve signs that make up a band of the heavens along which the sun, moon, and planets appear to move. The Hebrew word for zodiac is *mazzaroth* (also translated as “constellations of the zodiac”), found in scriptures such as 2 Kings 23:5 and Job 38:32. In these passages, the zodiac is linked with worship practices that were condemned in ancient Israel. Kings like Josiah sought to eliminate foreign god worship, which included veneration of the celestial bodies like the sun, moon, and the signs of the zodiac.

2 Kings 23:5 specifically mentions the actions of foreign priests making sacrificial offerings "to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens." This reference places the zodiac in the context of idolatrous worship, condemning the idea of celestial bodies as divine powers influencing human destiny. 

In Job 38:32, the term *mazzaroth* appears once more, but it is framed differently as a reference to the constellations in their proper course. The verse, "Can you bring forth the Mazzaroth constellation in its appointed time?" questions human ability to control or understand the divine orchestration of the cosmos. This passage highlights the celestial phenomena as part of God's domain, outside human understanding or manipulation.

### The Gnostic Rejection of the Zodiac

For Gnostics, the belief that celestial bodies or constellations could influence human fate or control the destiny of individuals was considered a false and incomplete understanding of the divine. In texts like *Eugnostos, the Blessed*, Gnostic thought directly challenges such ideas.

In the text, Eugnostos states:

*"Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree."*

Eugnostos critiques the common philosophical explanations of the world. He presents three views about the ordering of the universe: self-direction, providence, and fate. However, he dismisses all of them as flawed. He argues that these views are ultimately human speculations, leading nowhere near the truth of the divine. In Gnostic thought, the material world and its celestial mechanics, including the zodiac, are not responsible for human fate or the divine order.

The Gnostic rejection of astrology is profound. Eugnostos continues:

*"For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing."*

Eugnostos refutes these views by explaining that real truth cannot be found through the lens of fate, providence, or self-governance. According to Gnosticism, such ideas are superficial and inadequate explanations of the divine order. The true nature of the world is not bound by celestial forces or predestination.

### The Gnostic Path to Knowledge

For Gnostics, knowledge of the divine truth is the path to immortality, not adherence to the stars or the ordering of the material world. Eugnostos emphasizes the importance of seeking knowledge of the true God, transcending the limits of human speculation and celestial influence:

*"Whoever, then, is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men."*

This Gnostic principle stresses that true salvation and immortality come through direct knowledge of the divine, not through the understanding or manipulation of the cosmos. The human quest for truth, in this sense, is about transcending the physical realm and understanding the divine light that lies beyond the stars.

### Conclusion

In conclusion, the Gnostic perspective on the zodiac underscores a fundamental difference between traditional interpretations of the cosmos and Gnostic spirituality. While ancient cultures and some religious traditions used the zodiac to explain fate and divine order, Gnosticism emphasizes the inadequacy of such methods in understanding the true nature of the divine. As Eugnostos teaches, true knowledge comes not from the stars, but from transcending the false systems of the world and connecting with the God of truth.

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Job 38:32 Can you bring forth the Mazzaroth constellation in its appointed time? And as for the Ash constellation alongside its sons, can you conduct them?

Zodiac meaning: a belt of the heavens within about 8° either side of the ecliptic, including all apparent positions of the sun, moon, and most familiar planets. It is divided into twelve equal divisions or signs (Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces).

The zodiac is the name given by people of old to an imaginary band passing around the heavens, wide enough to include the circuits of the sun and the planets Mercury, Venus, Mars, Jupiter, Neptune, and Saturn. It is just a convenient method of reference to the position of the stars. Animal figures and outlines were chosen to represent these stars, and their relative position in the heavens, for animistic reasons

The Hebrew word for Zodiac is Mazzaroth or mazzalohth

“The Mazzaroth constellation.” Hebrew, Mazzarohth´; Greek, Mazouroth´ (as in 2Kings 23:5 where it is translated “constellations of the zodiac”);

The Aramaic Targum equates Mazzaroth with the mazzalohth´ of 2 Kings 23:5, “constellations of the zodiac,” or “twelve signs, or, constellations.” Some believe that the word is derived from a root meaning “engird” and that Mazzaroth refers to the zodiacal circle.

-Or, the signs of the Zodiac. The Heb. is mazzaloth, probably a variant form of mazzaroth (Job 38:32). The word is used in the Targums, and by rabbinical writers, in the sense of star, as influencing human destiny, and so fate, fortune, in the singular, and in the plural of the signs of the Zodiac (e.g., Ecclesiastes 9:3; Esther 3:7). It is, perhaps, derived from 'azar, "to gird," and means "belt," or "girdle;" or from 'azal, "to journey," and so means "stages" of the sun's course in the heavens.

The constellations or signs of the zodiac are, no doubt, intended (comp. Job 38:32, where the term מַזָּדות may be regarded as a mere variant form of the מַזָּלות of this passage). The proper meaning of the term is "mansions;" or "houses," the zodiacal signs being regarded as the "mansions of the sun" by the Babylonians (see 'Ancient Monarchies,' vol. 3. p. 419). And to all the host of heaven

2 Kings 23:5 And he put out of business the foreign-god priests, whom the kings of Judah had put in that they might make sacrificial smoke on the high places in the cities of Judah and the surroundings of Jerusalem, and also those making sacrificial smoke to Baal, to the sun and to the moon and to the constellations of the zodiac and to all the army of the heavens

Beyond Fate

Unlike the Pharisees, says Josephus, the Sadducees denied the workings of fate, maintaining that an individual, by his own actions, was solely responsible for what befell him. (Jewish Antiquities, XIII, 172, 173 [v, 9]) 

Like the Sadducees some Gnostics rejected the ideas of "self governed", "Fate", and "Providence"  

Eugnostos, the Blessed, to those who are his.

Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree. For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing. (Eugnostos, the Blessed)

Whoever, then, is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men. (Eugnostos, the Blessed)

The Savior said to them: "I want you to know that all men are born on earth from the foundation of the world until now, being dust, while they have inquired about God, who he is and what he is like, have not found him. Now the wisest among them have speculated from the ordering of the world and (its) movement. But their speculation has not reached the truth. For it is said that the ordering is directed in three ways, by all the philosophers, (and) hence they do not agree. For some of them say about the world that it is directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just mentioned, none is close to the truth, and (they are) from man. But I, who came from Infinite Light, I am here - for I know him (Light) - that I might speak to you about the precise nature of the truth. For whatever is from itself is a polluted life; it is self-made. Providence has no wisdom in it. And fate does not discern. But to you it is given to know; and whoever is worthy of knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but by First Who Was Sent, for he is an immortal in the midst of mortal men." (Eugnostos, the Blessed)

Eugnostos starts by refuting three propositions about the nature of the world which to him represent the basic shortcomings of contemporary philosophy, or perhaps of philosophy as such: (1) the world is governed by itself, (2) by a providence, or (3) is subject to predestination. His refutation is neither philosophical in the proper sense of that word, nor does it deal with the implications of these propositions in detail: That which is from itself leads an empty life, providence is foolish, and that which is subject to destiny or fate is something that does not attain knowledge. According to Eugnostos, real insight is not reached through philosophy; what matters is to be able to refute the propositions of philosophy and by means of another proposition to gain access to and reveal the god of truth. The attainment of this, he says, means to be immortal amidst the mortals

Gnostic Saints or Fathers of Christian Gnosticism

Gnostic Saints or Fathers of Christian Gnosticism

Gnostic Saints and Fathers of Christian Gnosticism

Fathers of the Gnostic Church: James the Just, Mary Magdalene, Theudas, and Paul

Gnostic Christians trace their spiritual lineage through figures who preserved and transmitted divine knowledge (gnosis). Among them, James the Just, Mary Magdalene, Theudas, and Paul stand out as central figures in the Gnostic tradition.

James the Just, the brother of Jesus, was recognized as the leader of the early Christian community in Jerusalem (Acts 15:13-21). The Gospel of Thomas (Saying 12) affirms his authority:

“No matter where you come, it is to James the Just that you shall go, for whose sake heaven and earth have come to exist.”

Mary Magdalene was also revered in Gnostic circles. The Gospel of Mary presents her as possessing deeper understanding than the male apostles, emphasizing her role as the recipient of Jesus' hidden teachings.

Theudas, a lesser-known figure, was a disciple of Paul and played a crucial role in transmitting Pauline teachings to Valentinus, thereby linking Valentinian Gnosticism directly to the apostolic tradition.

Paul himself is sometimes regarded as a proto-Gnostic, given his emphasis on inner revelation (gnosis) and the contrast he draws between the spiritual and the material (1 Corinthians 2:6-16).

Gnostic Saints and Pre-Christian Figures

Gnostics often looked beyond the Christian tradition, seeing spiritual precursors in earlier figures. Adam and his son Seth were considered foundational, with Seth often depicted as the father of a spiritual race of gnostics. The Three Steles of Seth (Nag Hammadi Library) highlights his role in transmitting divine knowledge.

Other figures include:

• Norea, a character absent from canonical Genesis but present in Gnostic texts, who resists the forces of the Demiurge and preserves the Gnostic lineage during Noah’s time.
• The three companions of Daniel, known from biblical tradition but given unique interpretations in Gnostic writings.
• John the Baptist, sometimes seen as an early Gnostic leader, particularly in Mandaean traditions.

Jesus and the Apostolic Gnosis

Jesus is central to Gnostic thought, not merely as a redeemer through external means, but as the revealer of gnosis. His teachings, particularly in the Gospel of Thomas, emphasize self-discovery and enlightenment:

“If you bring forth what is within you, what you have will save you. If you do not bring forth what is within you, what you do not have will destroy you.” (Gospel of Thomas, Saying 70)

Several of Jesus’ apostles are considered Gnostic figures:

• Thomas the Apostle, associated with the Gospel of Thomas, which presents an esoteric understanding of Jesus' teachings.
• John the Evangelist, whom some Gnostic sects claimed as one of their own.
• Paul, whose emphasis on hidden wisdom (1 Corinthians 2:7) and spiritual transformation aligns with Gnostic themes.

The Valentinian Tradition

Valentinus, one of the most influential Gnostic teachers, was said to have been a disciple of Theudas, connecting him directly to Paul. His school of thought divided into Eastern and Western branches due to Christological differences.

Western Valentinians

• Ptolemy, a Valentinian teacher whose Letter to Flora explains the distinction between the law of the Demiurge and the higher divine law.
• Flora, a female Valentinian theologian.
• Heracleon, whose commentaries on the Gospel of John survive in Origen’s writings.
• Hermogenes, a painter and late 2nd-century Gnostic thinker.
• Monoimus the Arab, who developed a unique system of Gnostic thought.
• Prodicus, Secundus, Florinus, Alexander, and Theotimus, prominent teachers.

Eastern Valentinians

• Marcus the Valentinian, known for his use of Gematria in Gnostic teachings.
• Axionicus of Antioch, active during Tertullian’s time.
• Theodotus, whose teachings were preserved in Clement of Alexandria’s Extracts from the Works of Theodotus.
• Ambrose and Candidus, Valentinian theologians of the 3rd century.

Thecla, featured in the Acts of Paul and Thecla, is a key figure in early Christian and Gnostic traditions, portrayed as a devoted disciple of Paul. She rejected marriage, embraced asceticism, and performed self-baptism (auto-baptism) as a symbol of direct communion with the divine. This act reflects Gnostic ideals of spiritual autonomy and personal revelation. Revered in Gnostic circles, Thecla is seen as embodying divine wisdom and spiritual independence, aligning with Paul’s teachings about transcending the flesh and attaining spiritual knowledge.

Rejecting the Catholic Concept of Saints

The term "saint" in Catholic and Orthodox Christianity refers to individuals canonized by church authorities, often after performing alleged miracles. However, the biblical term hagios ("holy one") simply denotes those consecrated to God.

The early Christian understanding of holiness was not tied to posthumous veneration but to divine calling in the present life. As 1 Peter 1:3-4 states:

“Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope… to obtain an inheritance which is imperishable.”

The Gospel of Philip further emphasizes that holiness is intrinsic to the believer:

“The holy person is completely holy, including the person’s body. The holy person who takes up bread consecrates it, and does the same with the cup or anything else the person takes up and consecrates. So how would the person not consecrate the body also?”

This passage rejects the idea that sanctity comes through external validation, instead affirming that holiness is inherent in those who receive divine knowledge (gnosis).

Conclusion

The Gnostic tradition maintains a spiritual lineage through figures such as James the Just, Mary Magdalene, Theudas, and Paul. Unlike the institutional church, which claims authority through hierarchical succession, Gnostic Christians uphold an apostolic tradition based on inner revelation and divine knowledge. By recognizing both biblical and pre-Christian figures as transmitters of wisdom, Gnostics preserve a broader and deeper understanding of spiritual enlightenment.

Justin the Gnostic The Book of Baruch

 The Book of Baruch

The teachings of this Justin (not to be confused with the famous Christian apologist Justin Martyr) are among several different mythic and doctrinal systems summarized in an antihereticalwork probably composed in Rome by the Christian writer Hippolytus around 222–235 C.E.24 According to Hippolytus, Justin made use of several sacred books, but Hippolytus summarizes the myth found in a book that Justin himself deemed particularly noteworthy, a book bearing the name of one of its mythic figures, Baruch (Hippolytus, Ref. 5.24.2–3).

The following is the outline of the system.

There are three principles of the Universe: (i.) The Good, or all-wise Deity; (ii.) the Father, or Spirit, the creative power, called Elohīm; and (iii.) the World-Soul, symbolized as a woman above the middle and a serpent below, called Eden. From Elohīm (a plural used as a collective) and Eden twenty-four cosmic powers or angels come forth, twelve follow the will of the Father-Spirit, and twelve the nature of the Mother-Soul. The lower twelve are the World-Trees of the Garden of Eden. The Trees are divided into four groups, of three each, representing the four Rivers of Eden. The Trees are evidently of the same nature as the cosmic forces which are represented by the Hindus as having their roots or sources above and their branches or streams below. The name Eden means Pleasure or Desire.

Thus the whole creation comes into existence, and finally from the animal part of the Mother-Soul are generated animals, and from the human part men. The upper part of the Garden is called the "most beautiful Earth"; that is to say, Cosmic Earth, and the body of man is formed of the finest. Man having thus been formed, Eden and Elohīm depute their powers unto him; the World-Soul bestows on him the soul, and the World-Spirit infuses into him the spirit. Thus were men and women constituted.

And all creation was subjected to the four groups of the twelve powers of the World-Soul, according to their cycles, as they move round as in a circular dance

But when the man-stage was reached, the turning-point of the world--process, Elohīm, the Spirit, ascended into the celestial spaces, taking with him his own twelve powers. And in the highest part of the heaven he beheld the Great Light shining through the Gate (? the physical sun), which led to the Light-world of The Good. And he who had hitherto thought himself Lord of Creation, perceived that there was one above him, and cried aloud: "Open me the gates that I may acknowledge the [true] Lord; for I considered myself to be the Lord." And a voice came forth, saying: "This is the Gate of the Lord; through this the righteous enter in." And leaving his angels in the highest part of the heavens, the World-Father entered in and sat down at the right hand of the Good One.

And Elohīm desired to recover by force his spirit which was bound to men, from further degradation; but the Good Deity restrained him, for now that he had ascended to the Light-realm he could work no destruction.

And the Soul (Eden) perceiving herself abandoned by Elohīm, tricked herself out so as to entice him back; but the Spirit would not return to the arms of Mother Nature (now that the middle point of evolution was passed). Thereupon, the spirit that was left behind in man, was plagued by the soul; for the spirit or mind desired to follow its Father into the height, but the soul, incited by the powers of the Mother--Soul, and especially by the first group who rule over sexual passion and excess, gave way to adulteries and even greater vice; and the spirit in man was thereby tormented.

Now the angel, or power, of the World-Soul, which Baruch.especially incited the human soul to such misdeeds, was the third of the first group, called Naas (Heb. Nachash), the serpent, the symbol of animal passion. And Elohīm, seeing this, sent forth the third of his own angels, called Baruch, to succour the spirit in man. And Baruch came and stood in the midst of the Trees (the powers of the World-Soul), and declared unto man that of all the Trees of the Garden of Eden he might eat the fruit, but of the Tree Naas, he might not, for Naas had transgressed the law, and had given rise to adultery and unnatural intercourse.

And Baruch had also appeared to Moses and the prophets through the spirit in man, that the people might be converted to the Good One; but Naas had invariably obscured his precepts through the soul in man. And not only had Baruch taught the prophets of the Hebrews, but also the prophets of the uncircumcised. Thus, for instance, Hercules among the Syrians had been instructed, and his twelve labours were his conflicts with the twelve powers of the World-Soul. Yet Hercules also had finally failed, for after seeming to accomplish his labours, he is vanquished by Omphalē, or Venus, who divests him of his power by clothing him with her own robe, the power of Eden below.

Last of all Baruch appeared unto Jesus, a shepherd boy, son of Joseph and Mary, a child of Christology.twelve years. And Jesus remained faithful to the teachings of Baruch, in spite of the enticements of Naas. And Naas in wrath caused him to be "crucified," but he, leaving on the "tree" the body of Eden--that is to say, the psychic body or soul, and the gross physical body--and committing his spirit or mind to the hands of his Father (Elohīm), ascended to the Good One. And there he beholds "whatever things eye hath not seen and ear hath not heard, and which have not entered into the heart of man"; and bathes in the ocean of life-giving water, no longer in the water below the firmament, the ocean of generation in which the physical and psychic bodies are bathed. This ocean of generation is, of course, the same as the Brāhmanical and Buddhistic saṁsāra, the ocean of rebirth.

Hippolytus tries to make out that Justinus was a very vile person, because he fearlessly pointed out one of the main obstacles to the spiritual life, and the horrors of animal sensuality; but Justinus evidently preached a doctrine of rigid asceticism, and ascribed the success of Jesus to his triumphant purity.

The Book of Baruch by the Gnostic Justin 

Justin or Justinus was an early Gnostic Christian from the 2nd century AD He is counted among the earliest Gnostic schools, among Simon Magus, Menander, Saturninus and Dositheus

According to Justin, there were three primordial, eternal entities. Reigning supreme was the male Good One, owner of foreknowledge (identified with the Monad and the creator of the universe, as well as the Greek Priapus), under which there were the male Elohim (the Jewish god and Demiurge or creator of the world) and the female Edem (identified with Gaia and described as a "half virgin, half viper" being similar to Echidna).

As the drama unfolds and Edem brings out her angels, including the serpent Naas (from nahash, Hebrew for "serpent"), to fight against what is left of Elohim's spirit on earth, Baruch, a top angel of the Good, sends a series of liberators—Moses, Herakles, prophets, and finally Jesus—to ensure redemption and return

Baruch (Hebrew for "blessed") is the good tree of life and the chief paternal angel, and Naas (from nahash, Hebrew for "serpent") is the evil tree of the knowledge of good and evil and the chief maternal angel.

Note that Naas is both the tree of knowledge and (since his name derives from the Hebrew nahash, "snake") the serpent of seduction to eat from the tree.

Eden is many: garden, earth, Israel, a symbol of Eve, and them earth mother.

Naas Maternal angel of Edem, identified with the evil tree of the knowledge of good and

evil, in the Book of Baruch. The term derives from nahash, Hebrew for "serpent" (as with Naassenes).

**The Serpent in the Book of Baruch by Justin the Gnostic**  

Welcome to Pleroma Pathways apocalyptic and mystic Christianity where we explore esoteric and apocalyptic texts.  

The Book of *Baruch*, attributed to Justin the Gnostic, offers a unique and layered understanding of the serpent within Gnostic cosmology. Unlike traditional biblical interpretations that portray the serpent as an embodiment of temptation and evil, this text presents the serpent Naas as a maternal angel and a pivotal figure in a cosmic drama involving divine, earthly, and infernal forces.  

### **The Cosmic Entities**  

According to Justin, three primordial and eternal entities exist:  

1. **The Good One**: The supreme, male figure identified with the Monad and the ultimate source of foreknowledge and creation.  

2. **Elohim**: A subordinate male figure identified as the Demiurge, or the creator of the physical world, akin to the Jewish God.  

3. **Edem**: A female entity described as "half virgin, half viper," embodying both nurturing and destructive aspects, reminiscent of the Greek figure Echidna.  

This triadic structure forms the framework for understanding the origins of the world and its ongoing struggle between good and evil.  

### **Naas: The Maternal Serpent**  

Naas, whose name derives from the Hebrew *nahash* (meaning "serpent"), plays a dual role in Justin's cosmology. As a maternal angel of Edem, Naas is identified with the "evil tree of the knowledge of good and evil." The text states:  

> "*Naas, the serpent, stands both as the tree of knowledge and as the seducer, drawing forth the children of Edem into rebellion.*"  

This complex portrayal blurs the lines between the serpent as a mere tempter and as a symbolic force of knowledge and opposition. Naas embodies both the dangerous allure of forbidden wisdom and the agent that catalyzes human awareness and liberation.  

### **The Conflict Between Elohim and Edem**  

The drama described in *Baruch* unfolds as Edem, alongside her angels—including Naas—wages war against Elohim and what remains of his divine spirit on earth. This battle reflects a cosmic struggle between the spiritual and material realms. The maternal, earthly force of Edem, symbolized by the serpent, stands in opposition to the structured order imposed by Elohim.  

> "*Edem brought forth her serpentine offspring, and among them Naas, who sought to consume what remained of Elohim's breath upon the earth.*"  

Here, the serpent Naas serves as a maternal force of opposition, embodying chaos, seduction, and rebellion.  

### **Baruch as the Redeeming Angel**  

Baruch, whose name means "blessed" in Hebrew, is described as the "good tree of life" and the "chief paternal angel." As a representative of the Good One, Baruch plays a crucial role in the redemption narrative of *Baruch*. He sends a series of liberators throughout history, including Moses, Herakles, the prophets, and ultimately Jesus Christ.  

> "*Baruch, the blessed tree of life, sent forth messengers to restore what had been consumed by Edem and her serpents, that the children of the earth might return to the Good.*"  

This portrayal emphasizes a redemptive mission aimed at countering the chaos introduced by Edem and Naas.  

### **Symbolism of Eden and the Trees**  

In Justin's cosmology, Eden represents multiple concepts:  

- The garden of creation  

- The earth  

- Israel  

- Eve  

- The earth mother  

The serpent Naas, being identified with the tree of knowledge, also symbolizes the duality inherent in creation—the knowledge of both good and evil. This duality contrasts with Baruch, the "good tree of life," who embodies divine wisdom and redemption.  

### **The Role of Redemption**  

The conflict between Baruch and Naas is central to Justin's narrative. As Edem and her angels, including Naas, wage war against Elohim’s remaining spirit on earth, Baruch intervenes by sending a series of liberators to ensure redemption. These liberators include Moses, Herakles, the prophets, and ultimately Jesus Christ.  

Through these redemptive figures, Baruch seeks to counteract the influence of Naas and guide humanity back to the Good One. Justin's account portrays Jesus not merely as a savior but as the culmination of a long line of divine messengers tasked with restoring harmony and overcoming the deception represented by Naas.  

### **Gnostic Symbolism of Naas**  

Naas, as both the tree of knowledge and the serpent of seduction, holds a dual role in Justin’s cosmology. On one hand, he represents the pursuit of knowledge divorced from divine wisdom, leading to corruption and separation from the Good One. On the other hand, his association with the maternal angel Edem emphasizes the complexity of creation, where both nurturing and destructive forces coexist. This duality echoes broader Gnostic themes, where the material world is often seen as a place of entrapment but also a realm where redemption is possible through divine knowledge and intervention. Naas, while initially a figure of rebellion, ultimately serves as a catalyst for the redemptive work of Baruch and the liberators.  

### **Conclusion**  

The serpent in the *Book of Baruch* by Justin the Gnostic represents a complex and multifaceted figure, embodying both opposition and transformation. Naas, as the maternal angel of Edem, challenges traditional views of the serpent as purely malevolent. Instead, the text presents a nuanced narrative where the serpent plays a critical role in the cosmic struggle between material chaos and spiritual redemption. The Gnostic reinterpretation found here reflects the broader themes of opposition, liberation, and the pursuit of divine wisdom inherent in Gnostic thought.

GNOSTIC PHILOSOPHY

GNOSTIC PHILOSOPHY

 Title: Exploring the Depths of Gnostic Philosophy: A Journey into Esoteric Wisdom

Introduction:

Gnostic Philosophy, deriving from the Greek term "gnostikón," forms the cornerstone of a profound exploration into knowledge, particularly esoteric mystical knowledge. Functioning as an adjective, "gnostic" links the seeker to the depths of understanding, emphasizing a connection to hidden realms of wisdom. Rooted in the Love of Wisdom, or "philosophia" in Greek, this philosophy encompasses both the esoteric and exoteric, inviting individuals to embark on a transformative journey of self-discovery and enlightenment.

Gnostic: A Crucial Adjective:

At its essence, "gnostic" serves as an adjective, denoting a profound connection to knowledge, especially esoteric mystical knowledge. This term lays the foundation for the exploration of Gnostic Philosophy, providing insight into the philosophy's focus on a specialized and profound understanding of the mysteries of existence.

Philosophy: The Love of Wisdom Explored:

As a noun, "philosophy" embodies the Love of Wisdom, transcending the ordinary and inviting individuals to delve into the intricacies of knowledge, reality, and existence. As an academic discipline, it signifies the study of the fundamental nature of these concepts, forming the intellectual framework upon which Gnostic Philosophy unfolds.

Esoteric and Exoteric Dimensions:

Delving into the adjectives "esoteric" and "exoteric," the former signifies knowledge intended for a select few with specialized knowledge or interest. In contrast, "exoteric" in its formal sense denotes knowledge accessible to the general public. This dual nature encapsulates the inclusivity of Gnostic Philosophy, catering to both those immersed in esoteric pursuits and those seeking a broader understanding.

Mystic: A Transformative Noun:

Within Gnostic Philosophy, the term "mystic" emerges as a noun, representing a person who seeks unity with or absorption into the Deity or the absolute. Through contemplation and self-surrender, the mystic embarks on a journey that transcends mere intellectual understanding, seeking spiritual apprehension of truths beyond conventional comprehension.

Embracing Diversity in Knowledge:

Gnostic Philosophy encourages an open-minded approach to knowledge, emphasizing that wisdom transcends cultural, religious, and philosophical boundaries. The call to listen before judging underscores the importance of diverse sources in making informed decisions. This philosophy promotes a holistic understanding of the human experience, fostering unity amid the multitude of paths to enlightenment.

The Door to Gnosis and Personal Empowerment:

Central to Gnostic Philosophy is the concept that one can lead themselves to the door of gnosis, intuitive knowledge that brings enlightenment. This transformative journey toward self-discovery does not necessitate intermediaries like priests. Instead, Gnostic Philosophy advocates for direct communion with one's inner self, reinforcing the idea that to unlock the profound mysteries of existence, one must first know oneself.

Conclusion:

In conclusion, Gnostic Philosophy unfolds as a rich tapestry, interweaving the adjectives and nouns that define its essence. "Gnostic" serves as the key to understanding, "philosophy" embodies the Love of Wisdom, "esoteric" and "exoteric" capture the dual nature of its teachings, and "mystic" represents the transformative seekers within its fold. The philosophy beckons each individual to step through the door to gnosis, empowering themselves to unravel the profound truths that lie within and fostering a deep connection to esoteric wisdom. In this journey, the call echoes loudly – know thyself, for therein lies the key to unlocking the mysteries of existence.

GNOSTIC
γνωστικών (greek)
[ˈnɒstɪk]

ADJECTIVE
"Relating to knowledge, especially esoteric mystical knowledge."

PHILOSOPHY
φιλοσοφία (greek)
or "philo"+"sophia" which is the Love of Wisdom
[fɪˈlɒsəfi]

NOUN
"the study of the fundamental nature of knowledge, reality, and existence, especially when considered as an academic discipline."

That is my definition of the name : "Gnostic Philosophy".

[The words below will follow these definitions so we all know what I am talking about : not the Urban Dictionary terms.]

ESOTERIC
[ˌɛsəˈtɛrɪkˌiːsəˈtɛrɪk]

ADJECTIVE
"intended for or likely to be understood by only a small number of people with a specialized knowledge or interest."

EXOTERIC
[ˌɛksə(ʊ)ˈtɛrɪk]

ADJECTIVE
formal
"intended for or likely to be understood by the general public."

MYSTIC
[ˈmɪstɪk]

NOUN
"a person who seeks by contemplation and self-surrender to obtain unity with or absorption into the Deity or the absolute, or who believes in the spiritual apprehension of truths that are beyond the intellect."

Knowledge can come from anyone and any faith so remember to listen first before we judge. 

We need more than one source to make an informed decision.

You can lead yourself to the door of gnosis but you must open it.

You do NOT need priests, you need to know yourself

The Five Seals in Sethian Gnosticism

The Five Seals

 

- The Five Seals are mentioned in the Sethian Gnostic texts such as The Gospel of the Egyptians, The Three Forms of First Thought and The Apocryphon of John.

Before we look at the Five seals in the Sethian Gnostic texts we will first look at the meaning of sealing and the number five

The Number Five

The Number 5 is a symbol of God’s grace. It is also one of the most widely mentioned words in the Bible. It is also a number that symbolizes God’s kindness and favour to humankind. 25 is 5*5 and it makes “grace upon grace”. (John 1:16).

The instructions given by God in order to build a “tabernacle in the wilderness” were all centred around the number five, everything was made out of five components, like 5 curtains, 5 pillars, 5 bars, etc. Also, there were 5 ingredients in the holy oil, which was needed to sanctify the Tabernacle.

Five Pentad, quintet; the realm of the divine Father, consisting of Barbelo and four personified attributes (foreknowledge, incorruptibility, life eternal, and truth) in Sethian texts. Since the five is androgynous, it is also called the ten, and it constitutes the divine Father in emanation.

In the Valentinian Gospel of Philip there are five sacraments. Five trees of paradise are referred to in the Gospel of Thomas. 

The Meaning of Sealing 

The concept of "Having the seal of the living God" holds profound significance, drawing parallels from various biblical references. In Job 33:16 and 2 Corinthians 1:21-22, the Truth itself is depicted as the seal of God. Corresponding to an image imprinted on a seal, the Truth leaves its mark on the heart, evident through a transformed life (Ephesians 2:10; Colossians 3:10; 2 Corinthians 4:6-7). Notably, Christ, the personification of Truth, is symbolically sealed by the Father (John 6:27).

In the perception of the people, Jesus' words, works, and character manifested the essence of Yahweh. His teachings carried the unmistakable stamp of Divine authority, akin to a sealed message authenticated by a person in authority. The saints, referred to as a sealed community in Song of Solomon 4:12 and 8:6, bear the seal of divine teaching, demonstrated through their actions (Revelation 14:1; 2 Corinthians 1:21-22; Ephesians 1:13).

The cry with a loud voice to the four angels, charged with potential harm to the earth and sea, underscores the urgency of the request. The plea is to withhold judgment temporarily to facilitate the sealing of the servants of God in their foreheads, a concept derived from Ezekiel 9:4. Drawing a parallel to the priests of Israel sealed in their foreheads, this sealing signifies a mental impression with the things of God, a requirement for salvation (Revelation 14:1).

The Book of Revelation, specifically given for the illumination of the "servants of God," reveals a prayer seeking a delay in judgment until the work of sealing is complete. This prayer aligns with the idea of God's longsuffering, waiting for a purpose, as reflected in 2 Peter 3:15 and 1 Peter 3:20. The return of Christ is anticipated only after the completion of this sealing work.

Revelation 7:2-4 introduces another angel with the seal of the living God, instructing not to harm the earth, sea, or trees until the servants of God are sealed on their foreheads. The twelve tribes of Israel symbolize the twelve spiritual faculties of man, and the "seal of God" signifies the identity of the Christ consciousness. The number 144,000, representing twelve times twelve with three zeros symbolizing the unlimited or unspecified, points to the perfected human consciousness—a harmonious integration and multiplication of the twelve faculties.

In conclusion, the seal of the living God encompasses the Truth, mental impressions with divine teachings, and the integration of spiritual faculties. The Book of Revelation portrays a prayer for a delay in judgment until the sealing of the servants of God is complete, emphasizing the significance of this transformative process in the grand narrative of salvation.

The Five Seals

The Gnostic Path to Enlightenment: Unveiling the Mystery of the Five Seals

This is the father’s realm of five. It is: the first human, the image of the invisible spirit, that is, forethought, which is Barbelo, and thought, along with foreknowledge, incorruptibility, life eternal, truth. This is the androgynous realm of five, which is the realm of ten, which is the father. (The Apocryphon of John)

In the profound tapestry of Sethian belief, the concept of the Five Seals emerges as a mystical journey, an ascent to the divine realms that embodies the essence of the Father's spiritual realm. Rooted in ancient texts such as The Apocryphon of John and the Three Forms of First Thought, the Five Seals represent important aspects that, when received through a transformative ritual, enable the Gnostic to ascend to the Upper Aeons and dwell in the presence of the Deity.

The Apocryphon of John presents the Father's realm of five, with each element revealing an aspect of the divine mysteries.

Truth: Receiving the seal of truth involves embracing ultimate reality, authenticity, and the embodiment of ultimate truth within oneself, aligning one's existence with the divine sphere of truth and wisdom

The Gnostic Seal of Truth resonates as the Absolute—a divine principle inherently connected to God, eternal and unchanging. (Hebrews 13:8) It embodies the essence of reality, an eternal truth that remains constant throughout time, unaltered by temporal fluctuations. Truth, at its core, dwells within the essence of human consciousness, waiting to be unveiled as one expands their awareness.

The foundational truth lies in the conscious unity of the individual mind with the Divine Mind, a connection facilitated by the indwelling Christ. Affirming this unity allows one to attain a perfected state of mind, akin to that of Christ Jesus.

The path of Truth is likened to a straight and narrow road guided by Spirit. (Matt. 7:13–14) It's a smooth and secure passage that resists the allure of sensory deception, leading towards a deeper spiritual understanding.

The source of absolute Truth stems solely from God—an intimate and personal Father to all His children. Absolute Truth cannot be obtained from any other source; it is a divine gift bestowed upon those seeking spiritual enlightenment.

The Spirit of truth acts as a catalyst for spiritual consciousness, infusing our minds with ideas akin to those of Jesus. It meticulously oversees every aspect of life and, upon invocation, revitalizes both mind and body, guiding towards adherence to spiritual and physical laws that restore health and well-being.

Life Eternal: At the core of the Father's realm is the concept of eternal life—a seal that symbolizes existence beyond temporal limitations. To receive this seal is to awaken to the perpetual nature of one's spiritual being, transcending mortal boundaries and connecting with the timeless essence.

The Gnostic understanding of "eternal life" transcends mere temporal existence. In their perspective, the term "eternal life" embodies an age or a pattern—an aeon that embodies life within the Christ consciousness, both in the present age of glory and in an infinite sense beyond mortal bounds.

In the Gnostic interpretation, the Greek term 'aeon', often translated as 'eternal life', signifies existence within the realm of heightened consciousness. This concept, scarcely depicted in traditional scriptures, aligns with the idea of life attuned to the glory of the Christ consciousness, offering a deeper understanding beyond temporal limitations.

References to eternal life within the Gnostic context can be found in passages like Romans 6:22-23. Here, eternal life represents participation in the truth—the seal of sanctification—and comes to a climax in the Christ consciousness. It details a departure from a life ensnared by sin, offering the free gift of eternal life through divine consciousness.

Further affirmations of this eternal life unfold in 2 Peter 1:11, emphasizing the need for steadfast dedication to confirm one's call and election, securing an entrance into the eternal kingdom of the Lord. This eternal kingdom symbolizes a realm entrenched within the Christ consciousness, offering a sanctuary from regression into lower stages of consciousness.

The language of "aeon" surfaces once more in 2 Peter 3:17-18, underlining the importance of steering clear from the error of lawlessness—representative of a consciousness rooted in sin. Instead, the directive is to foster growth in grace and knowledge of the Lord, signifying a journey towards the glory of the Christ consciousness.

For the Sethians, "eternal life" extends beyond the conventional scope of mortal existence. It is a state of consciousness in harmony with the divine glory of the Christ consciousness—an aeon that transcends temporal boundaries, leading towards an everlasting union with divine truth.

Incorruptibility: The seal of incorruptibility signifies purity, immutability, and divine perfection. To receive this aspect is to recognize the incorruptible nature within oneself, a quality untouched by decay or imperfection, aligning with the divine essence.

The Gnostic concept of the Seal of Incorruptibility delves into the transformative journey of the egoic self, often characterized by judgmental tendencies. Within this framework, the psyche—the embodiment of the ego in lower stages—holds the potential for a profound metamorphosis. The aspiration of the Christ consciousness is ignited by recognizing the great potentials within the Psyche.

In the pursuit of elevating the ego to the level of the Christ consciousness, the intuitive self endeavours to inspire the Psyche. This transformative journey is driven by a determination to guide the Psyche towards a realization—specifically, recognizing the inadequacy of its love for a contemptible being. The reward for this arduous endeavour comes to fruition as the Psyche, having unveiled its error, undergoes a remarkable transformation.

This transformation culminates in the state of incorruptibility, a condition akin to godliness or perfection. In this context, incorruptibility signifies a harmonization of reasoning at the same elevated level as the Christ consciousness—the intuitive self. The once-judgmental and flawed psyche now attains a godlike status, having aligned its cognitive processes with the divine truth inherent in the Christ consciousness.

The Seal of Incorruptibility, therefore, symbolizes not only the transcendence of egoic judgments but also the attainment of a godlike perfection through alignment with the divine wisdom of the Christ consciousness. It portrays a profound metamorphosis where the psyche, once mired in limited perspectives, evolves into a state of incorruptibility by reasoning at the elevated level of the intuitive self—the divine guide within the Gnostic framework.

Foreknowledge: An important aspect of the divine realm is foreknowledge, an awareness that transcends time and space. To attain this seal is to gain insight into the complexities of the spiritual realm, a profound understanding that goes beyond the limitations of mortal existence.

The Gnostic Seal of Foreknowledge embodies intuitive perception and a profound clarity of vision. It operates on the principle that every occurrence in the manifested world initially transpires within the realm of thought. For those spiritually attuned, the ability to discern these movements of thought grants a unique advantage—the ability to foresee and anticipate what is to unfold in the future.

Forethought Barbelo and Thought: At the heart of the Father's realm dwells the first Heavenly Man, the image of the invisible spirit—Forethought, embodied in Barbelo. This realm encompasses the intellectual and conceptual aspects, representing the capacity for discernment and comprehension. To receive these aspects is to delve into the highest planes of spiritual understanding, recognizing oneself as an image of the invisible spirit.

Forethought, personified as Barbelo, symbolizes the Jerusalem above the mother of us all, the Eternal Invisible Virginal Spirit the unseen spiritual essence. Barbelo, often synonymous with the supreme feminine divine principle, signifies the mother of the Aeons and serves as the fountain of emanation within the Sethian belief structure. It's noteworthy that in Sethian texts, Barbelo is referred to as both 'male' and 'virginal,' showcasing the identity of God and Barbelo as the same spiritual entity, emphasizing the androgynous nature of the Deity.

The Realm of Five

The realm of five, a celestial domain within Sethian cosmology, unfolds through the manifestation of the Five Seals, each embodying profound glories and divine gifts. These seals, situated in the uppermost light, which are synonymous with the Upper Aeons, serve as gateways to the secret knowledge and unity with the divine.

Originating from the Father in the Upper Aeons, the Five Seals are described as sacred emanations brought forth from the Father's bosom, (Gospel of the Egyptians) representing the quintessence of spiritual attributes. Christ, recognized as the Verifier in the realm of five, assumes an important role in bestowing these seals. In the complex process of verification, each soul is sealed with the divine mark, ushering them toward the first Father—a self-existent divine being dwelling within himself.

The transformative journey of the Elect unfolds as they ascend to the watery light of the Upper Aeons, a sacred realm where the Five Seals are granted. This ascent, akin to a baptism in the divine mysteries, culminates in the sealing of the Elect, rendering them imperishable and shielded from the dominion of death. Protennoia, the saviour figure within this spiritual narrative, dwells in the Elect through the ineffable Five Seals  (Three Forms of First Thought 50:9), fostering a reciprocal dwelling as the Elect, in turn, abide with the saviour in the Upper Aeons.

The granting of the Five Seals in the Upper Aeons (Apocryphon of John 31:22) is a moment of profound significance. These seals serve as conduits to the mysteries of divine knowledge, unifying the initiate with the Light. (Three Forms of First Thought 48:30) The process involves a sacred act, as depicted in the Apocryphon of John, where a soul is raised, and sealed in the light of the water with five sacred seals, thereby attaining resilience against the power of death.

The culmination of this journey is encapsulated in the Three Forms of First Thought, where the initiate is taken into the light-place of the Fatherhood. Here, in the Upper Aeons, the individual receives the Five Seals directly from the Light of the Mother, Protennoia. This granting is transformative, allowing the initiate to partake in the mystery of knowledge and to become a Light in Light, signifying a union with the divine essence.

In the realm of five, the journey toward the Upper Aeons and the reception of the Five Seals represent a profound spiritual ascent. It is a process of initiation, verification, and sealing that leads to a heightened understanding of the mysteries and a unity with the divine Light. The realm of five, through these seals, becomes a sacred space where the seeker is not only marked but also transformed, transcending the mortal realm and attaining a luminous existence in the divine realms.

The Five Seals as a Baptismal Ritual 

The Significance of the Five Seals in Sethian Baptism and Gnostic Ascension

Introduction:

The Sethian ritual of baptism holds a profound significance within the realm of Gnostic spirituality, particularly through the reception of the Five Seals. These seals, existing in the uppermost light known as the Upper Aeons, play an important role in the Gnostic's journey towards ascension. Derived from the Father in the Upper Aeons, bestowed by Christ, and serving as a means through which the saviour, such as Protennoia, can dwell within the Elect, the Five Seals are central to the Sethian understanding of spiritual progression.

The Nature of the Five Seals:

According to Sethian scriptures, the Five Seals represent glories that transcend all other forms of glory. Described in the Three Forms of First Thought (49:26), they are identified as entities existing in the uppermost light, often synonymous with the Upper Aeons. This celestial realm is the pinnacle of spiritual existence in Gnostic belief, and the acquisition of the Five Seals becomes a crucial step towards ascending to this elevated state.

Origins of the Five Seals:

The Gospel of the Egyptians reveals the divine origin of the Five Seals, attributing their existence to the Father in the Upper Aeons. It is stated, "the five seals which the Father brought forth from his bosom." This declaration underscores the sacred nature of the seals, suggesting a direct connection to the divine source from which they emanate. The implication is that these seals are not ordinary symbols but carry a divine essence that links the recipient to the highest spiritual realities.

Bestowal by Christ:

Christ, identified as the Verifier in Gnostic teachings, assumes a crucial role in the transmission of the Five Seals. The Untitled Bruce emphasizes Christ's involvement in the process, stating, "There is a sonship in their midst, which is called Christ the Verifier. It is he who verifies each one, and he seals him with the seal of the Father." This act of verification and sealing establishes a direct link between the Gnostic practitioner and the divine lineage, marking a transformative moment in their spiritual journey.

Dwelling of the Saviour in the Elect:

The Three Forms of First Thought sheds light on the transformative power of the Five Seals by revealing that through them, the saviour (in this instance, Protennoia) dwells within the Elect. The reciprocity of this dwelling is highlighted, as the Elect, in turn, come to dwell with the saviour in the Upper Aeons. "And I proclaimed to them the ineffable Five Seals in order that I might abide in them and they also might abide in me," declares Protennoia (50:9). This mutual indwelling signifies a profound union between the divine and the initiated, underscoring the transformative potential embedded in the reception of the Five Seals.

Conclusion:

In conclusion, the Five Seals in the Sethian ritual of baptism represent a sacred and transformative journey for the Gnostic practitioner. Originating from the Father in the Upper Aeons, bestowed by Christ, and facilitating the dwelling of the saviour within the Elect, these seals serve as a conduit for spiritual ascension. The Gnostic understanding of the Five Seals transcends mere symbolism, delving into the mystical realms of divine connection and transformative union, ultimately guiding the initiate towards the celestial heights of the Upper Aeons.

The Ritual of the Five Seals in the Three Forms of First Thought: A Gnostic Baptism and Visionary Ascent

Introduction:

Within the sacred text of the Three Forms of First Thought, a profound ritual unfolds, known as the bestowal of the Five Seals. This ritual mirrors a baptismal ceremony, intertwined with visionary ascension to the Upper Aeons. The journey of the initiate involves a sequential process, where each step corresponds to a symbolic action, guided by angelic entities. This exploration delves into the rich symbolism and significance of the Five Seals, shedding light on the transformative nature of the Gnostic ritual.

The Baptismal Process:

The initial stage of the ritual involves the reception of water, symbolizing a baptism that initiates a transformative process. The water serves to strip away the psychic and material garments of the initiate, purging the chaos within the abyss. The Three Forms of First Thought articulates this transformative act, stating, "I gave to him from the Water of Life, which strips him of the chaos that is in the uttermost darkness...And I stripped him of it, and I put upon him a shining Light, that is, the knowledge of the Thought of the Fatherhood."

The Five Angelic Orders:

As the baptismal journey unfolds, the initiate encounters five distinct orders of angels, each performing a specific action in the rite. Protennoia, also known as "Forethought," narrates this important phase of the ritual:

Robes of Light: The initiate is delivered to angelic beings—AMMÔN, ELASSÔ, AMÊNAI—who bestow upon him a robe crafted from the radiant garments of Light. This act symbolizes a transformation from darkness to enlightenment.


Baptizers: Subsequently, the initiate is handed over to baptizing angels—MIKHEUS, MIKHAR, MNÊSINOUS—who immerse him in the spring of the Water of Life. This baptism in living water represents purification and spiritual rebirth.


Enthronement: The angelic triad—BARIÊL, NOUTHAN, SABENAI—takes charge of enthroning the initiate, possibly through a symbolic coronation or anointing. This act signifies a connection to the Throne of Glory and the recognition of divine kingship.


Glorification: Another triad—ARIÔM, ÊLIEN, PHARIÊL—undertakes the task of glorifying the initiate with the glory of the Fatherhood. This step marks a recognition of the initiate's elevated spiritual status.


Snatching Away: The final act involves entities such as KAMALIÊL, ABRASAX (inferred from other texts), SAMBLÔ, and servants of great holy luminaries. They perform a "snatching away," likely representing an ecstatic visionary experience, transporting the initiate into the light-place of his Fatherhood.

Symbolism of the Five Seals:

Through careful analysis of the ritual, it becomes evident that the Five Seals are not physical seals but symbolic actions performed by the five triads of angels. These actions include the donning of ceremonial robes, baptism in the water of life, enthronement on the throne of glory, glorification in the glory of the Father, and a visionary ascent or "snatching away."

Conclusion:

In conclusion, the ritual of the Five Seals, as detailed in the Three Forms of First Thought, unveils a profound Gnostic baptismal and visionary journey. Symbolic actions, guided by angelic entities, lead the initiate through a transformative process that culminates in an ascent to the Upper Aeons. The ritual represents a sacred dance between the material and spiritual realms, emphasizing purification, enlightenment, recognition of divine kingship, and a visionary communion with the divine. The Five Seals, far from being mere symbols, embody the essence of Gnostic mysticism, offering a pathway to transcendent knowledge and spiritual illumination.

Unveiling the Rituals of the Five Seals: Gnostic Baptism and Visionary Transformation

Introduction:

Within the intricate tapestry of Gnostic spirituality, the ritual of the Five Seals emerges as a transformative journey, rich in symbolism and sacred actions. This ritual, resembling a baptismal ceremony, is detailed in texts such as the Three Forms of First Thought and the Gospel of the Egyptians. Exploring the intricate details of this spiritual odyssey reveals a profound connection between the material and spiritual realms, guided by angelic beings and invoking divine presence.

Invocation of Angelic Beings:

The Five Seals, presumably, involve an invocation to specific triads of angels, a common element in various Gnostic texts that are replete with rituals. In texts like the Pistis Sophia and Books of Jeu, angelic beings play an integral role in ceremonies and baptisms. Typically, these celestial entities are invoked in the name of God to descend and perform their respective duties on the initiate. For instance, in the Baptism of Water from the Books of Jeu, a prayer involves the recital of secret names of God, followed by an invocation for angelic helpers, numbering fifteen, reflecting a parallel with the ritual of the Five Seals.

Baptismal Portion in Gospel of the Egyptians:

The Gospel of the Egyptians provides a more detailed glimpse into the baptismal portion of the Five Seals ritual. A prayer or adoration, likely recited by the initiate after the baptism, unfolds with powerful invocations. These invocations address the living water, the child of the child, and the glorious name. The prayer is a poetic ode to the divine, expressing a profound connection with the eternal and immutable. Symbolic gestures, such as stretching out hands and shaping in the circle of light, underscore the mystical nature of the baptism.

Components of the Baptism:

The baptism itself appears to be a multi-dimensional ceremony conducted in the name of the Father, Mother, and Son, involving angelic entities such as MIKHEUS, MIKHAR, MNÊSINOUS, and SESENGENPHARANGÊS. The invocation implies a folding and stretching of hands in a circular motion, symbolizing the divine nature of the initiate. This gesture aligns with Neoplatonic concepts of the soul's circular or spherical shape, suggesting a connection to philosophical traditions of late antiquity.

Renunciations and the Five Seals:

The Gospel of the Egyptians mentions "renunciations" as part of the ritual, likely involving declarations renouncing various Archons and the Demiurge. This aspect parallels conventional Catholic baptism, where renouncing Satan and sin is customary. The text also identifies the Five Seals as the triad of the Father, Mother, and Son, along with the angels IOUÊL and ÊSÊPHÊKH. This emphasizes the spiritual significance of the ritual in the context of Gnostic cosmology.

Enthronement and Anointing:

The "enthronement" aspect of the ritual is likely symbolic, involving an anointing with oil and possibly a crowning gesture, reflecting ancient enthronement ceremonies. Drawing parallels with the Mandaean baptism, which shares similarities with the Sethian ritual, suggests a common source for these Gnostic traditions. The anointing, possibly with aromatic oils or balsam, may have involved a symbolic sealing of the five organs of sense, aligning with the concept of the Five Seals.

Conclusion:

In conclusion, the exploration of the ritual of the Five Seals unveils a multifaceted Gnostic baptismal and visionary journey. From angelic invocations and baptisms to anointings and symbolic gestures, each component contributes to a profound transformative experience. The echoes of these rituals resonate across Gnostic texts, connecting the seeker to divine realms and unveiling the mysteries of the Five Seals as a pathway to spiritual illumination.

The Multifaceted Rites of Initiation and the Attainment of the Five Seals in Gnostic Practice

Introduction:

The intricate rite leading to the attainment of the Five Seals within Gnostic tradition was a complex and multifaceted journey. Each stage of this ritual held profound symbolic significance, guiding the initiate through a transformative process involving renunciations, invocations, multiple baptisms, and other sacred ceremonies. This exploration unveils the intricate layers of this spiritual odyssey that culminates in the bestowal of the Five Seals.

Ritual Sequence:

The ritual commenced with the symbolic act of 'stripping' the initiate of certain garments, representing the shedding of material and psychic existence. This act marked the preliminary stage, paving the way for subsequent rites.

The Preliminary Rites:

The initial stage involved 'the renunciation,' where the initiate received secret names and signs for protection against the Archons. This stage might have included a visionary ascent through the Lower Aeons, reciting sacramental texts aloud, or vocalizing curses against demons and Archons, akin to aspects of the Roman Catholic rite of baptism.

Following the renunciation, 'the invocation' took place, with the recitation of additional names and signs to seek the protection of angels. This phase, possibly involving a visionary ascent through the Upper Aeons or a verbal confession of belief in angelic existence, prepared the initiate for the subsequent baptisms.

Multiple Baptisms:

Gnostics practiced multiple baptisms. The initiate might have undergone a baptism at the end of the renunciation and another at the end of the invocation, paving the way for a third and final baptism.

The Final Baptism:

The culminating moment was the final baptism, symbolized by immersion into the watery light of the Upper Aeons. During this baptism, the initiate might have received a special sign or seal, representing the imprint of their unique image in the watery light, allowing the Father to reflect upon himself through this image. Additionally, the initiate might have received a special name uttered by the Father, symbolizing their divine identity.

The Garment of Light and Union in the Bridal Chamber:

Alongside the image and name, the initiate was bestowed with the 'garment of light,' a protective garment for their earthly life and ascension through the aeons after death. This baptism was interpreted as a union or marriage with the light in the Bridal Chamber, symbolizing the union between the feminine soul (initiate) and the masculine light (Father). The post-baptismal rite of the Bridal Chamber might have followed, possibly in the form of a ritual kiss to welcome the initiate into the Gnostic community.

Chrism and Eucharist:

The anointing with holy oil in the rite of the chrism and the celebration of the eucharist marked the conclusion of the ritual, uniting all present in a sacred communion.

Conclusion:

The complex ritual encompassing renunciations, invocations, baptisms, the Bridal Chamber, chrism, and eucharist granted the initiate the Five Seals. Emerging from this multifaceted journey, the initiate carried with them a name, an image, and the protective garment of light, symbolizing their spiritual elevation and union with the divine.

The Acts of Thomas 

In the Acts of Thomas, Judas Thomas orchestrates a profound ritual comprising four rites: chrism, baptism, the eucharist, and enrobing, bestowing upon the initiate, Mygdonia, her 'seal':

In this intricate ceremony, Mygdonia presented herself before the apostle with her head uncovered. Taking the holy oil, the apostle poured it over her head, invoking its sanctifying power. He uttered sacred words, recognizing the oil as a secret mystery revealing the cross, a healer of infirmities, and a revealer of hidden treasures. The apostle invoked the oil's power to establish itself upon Mygdonia, seeking her healing through this consecration.

Following the anointing, the apostle instructed Mygdonia's nurse to disrobe her and wrap her in a linen cloth. Near a fountain of water, the apostle led Mygdonia for baptism in the name of the Father, Son, and Holy Ghost. Once baptized and attired, the apostle broke bread, offered a cup of water, initiating Mygdonia into communion with the body and blood of Christ. Confirming her reception of the seal, he proclaimed her eligibility for eternal life.

The transformative nature of this ritual was accentuated by a divine affirmation—an audible voice from above echoed agreement, responding with a resounding 'Yea, amen.' Witnessing this, Narcia, a bystander, marvelled and implored the apostle to receive the same seal. Granting her request, the apostle assured her of the Lord's care, extending His protection to her as with the rest.

This complex rite, as detailed in the Acts of Thomas, embodies the profound spiritual significance and transformative power bestowed upon the initiates through the sacred rites of chrism, baptism, eucharist, and enrobing.

Original text

Five seals form part of the Sethian ritual of baptism. - By receiving the Five Seals, the Gnostic could ascend to the Upper Aeons.

- The Five Seals exist in the uppermost light (i.e. the Upper Aeons?): 

“These are the glories that are higher than every glory, that is, the Five Seals...” (Three Forms of First Thought 49:26)

- The Five Seals come from the Father in the Upper Aeons: 

“the five seals which the Father brought forth from his bosom” (Gospel of the Egyptians)

- Christ gives the seals: 

“There is a sonship in their midst, which is called Christ the Verifier. It is he who verifies each one, and he seals him with the seal of the Father as he sends them in to the first Father, who exists in himself.” (Untitled Bruce)

- Through the Five Seals, the saviour (here, Protennoia) dwells in the Elect, just as they will come to dwell with the saviour in the Upper Aeons - Protennoia: 

“And I proclaimed to them the ineffable Five Seals in order that I might abide in them and they also might abide in me.” (Three Forms of First Thought 50:9)

In the Three Forms of First Thought, the Five Seals are granted during a five-fold ritual that resembles a baptism and visionary ascent to the Upper Aeons. 

- First, the initiate receives water (presumeably in a baptism) which ‘strips off’ from him the psychic and material garments before ‘putting on’ him a garment of light (which is knowledge of the Father): “I gave to him from the Water of Life, which strips him of the chaos that is in the uttermost darkness that exists inside the entire abyss, that is, the thought of the corporeal and the psychic. All these I put on. And I stripped him of it, and I put upon him a shining Light, that is, the knowledge of the Thought of the Fatherhood.” (Three Forms of First Thought)

In Three Forms of First Thought, we find a key passage which gives the names of various angelic beings, and the acts they perform in the rite. The section is spoken by Protennoia (“Forethought”):

- During the visionary portion of the baptism, the initiate is delivered to five orders of angels: ‘those who give robes of light’, ‘the baptizers’, ‘those who enthrone’, ‘those who glorify’, and ‘those who snatch away’:  The section is spoken by Protennoia (“Forethought”):

“And I delivered him to those who give robes - AMMÔN, ELASSÔ, AMÊNAI - and they covere him with a robe from the robes of the Light; and I delivered him to the baptizers, and they baptized him - MIKHEUS, MIKHAR, MNÊSINOUS - and they immersed him in the spring of the Water of Life. And I delivered him to those who enthrone - BARIÊL, NOUTHAN, SABENAI - and they enthroned him from the Throne of Glory. And I delivered him to those who glorify - ARIÔM, ÊLIEN, PHARIÊL - and they glorified him with the glory of the Fatherhood. And those who snatch away snatched away - KAMALIÊL, [...]ANÊN (this name has not survived, but other texts give ABRASAX), SAMBLÔ, and the servants of <the> great holy luminaries - and they took him into the light-place of his Fatherhood. And he received the Five seals from the Light of the Mother, Protennoia, and it was granted him to partake of the mystery of knowledge, and he became a Light in Light.”

From this passage we may deduce that the 5 “seals” are the actions here described, symbolically performed by the 5 triads of 15 angels: donning of ceremonial robes (probably after undressing), baptism in ‘living water’ (i.e. running water in a river, spring or stream), enthronement (possibly crowning or anointing with oil symbolizing kingship), and a “snatching away”, which probably refers to an ecstatic visionary ritual at the culmination of the ceremony.

 Thus, the five-seals consists of the five actions mentioned in the rite of baptism   :

1. Receiving a robe of light
2. Baptism in the water of life
3. Enthronement on the throne of glory
4. Glorified in the glory of the Father
5. Snatched away (visionary ascent)

Presumably, each of the 5 Seals involved an invocation to the respective triad of angels; in other Gnostic texts which are rich in rituals, such as the Pistis Sophia, and Books of Jeu, such angelic beings are an integral part of most ceremonies and baptisms, and they are usually invoked in the name of God to descend and perform their respective duty on the initiate. E.g., in the Baptism of Water (Books of Jeu), the formula involves the recital of secret names of God, followed by a prayer to Him to send angelic beings (“helpers”) to baptize the disciples. Interestingly enough, these ‘helpers’ are also 15 in number, just as in the ritual of the 5 Seals:

“Hear me my Father, thou father of all fatherhoods, thou infinite light who art in the Treasury

of the Light. May the fifteen helpers come, which serve the seven virgins of the light which are

over the baptism of life, whose unutterable names are these: ASTRAPA, TESPHOIODE,

ONTONIOS, SINÊTOS, LAKHON, PODITANIOS, OPAKIS, PHAIDROS, ODONTOUKHOS,

DIAKTIOS, KNÊSION, DROMOS, EUIDETOS POLUPAIDOS, ENTROPON. May they come and baptise my disciples in the water of life, of the seven virgins of the light and forgive their sins, and purify their iniquities….”

The baptismal portion of the 5 Seals is described in greater detail in the Gospel of the Egyptians, wherein a prayer\adoration seemingly from it has been preserved. Presumably, it is to be recited by the initiate right after the baptism:

“IÊ IEUS ÊÔ OU ÊÔ ÔUA! Really, truly, O IESSEUS MAZAREUS IESSEDEKEUS, O living water, O child of the child, O glorious name! Really truly, AIÔN O ÔN, IIII ÊÊÊÊ EEEE OOOO UUUU ÔÔÔÔ AAAAA. Really, truly, ÊI AAAA ÔÔÔÔ, O existing one who sees the aeons! Really, truly,AEE ÊÊÊ IIII UUUUUU ÔÔÔÔÔÔÔÔ, who is eternally eternal! Really, truly, IÊA AIÔ, in the heart, who exists, U AEI EIS AEI, EI O EI, EI OS EI. This great name of Thine is upon me, O self begotten

Perfect one, who art not outside me. I see thee, O thou who art visible to everyone. For who will be able to comprehend thee in another tongue? Now that I have known thee, I have mixed myself with the immutable. I have armed myself with an armour of light; I have become light! For the Mother was at that place because of the splendid beauty of grace. Therefore, I have stretched out my hands while they were folded. I was shaped in the circle of the riches of the light which is in my bosom, which gives shape to the many begotten ones in the light into which no complaint reaches. I shall declare thy glory truly, for I have comprehended thee, SOU IÊS IDE AEIÔ AEIE OIS, O aeon, aeon, O God of silence! I honour thee completely. Thou art my place of rest, O Son, ÊS ÊS O E, the formless one who exists in the formless ones, who exists raising up the man in whom thou wilt purify me into Thy life, according to Thine imperishable name. Therefore, the incense of life is in me. I mixed it with water after the model of all archons, in order that I may live with Thee in the peace of the saints, Thou who exist really truly forever.”

The baptism itself was probably done in the name of the Father, Mother, and Son, and the angels MIKHEUS, MIKHAR, MNÊSINOUS, as well as SESENGENPHARANGÊS a spirit or angel (frequently mentioned in the magical papyri) who is said to preside over the “baptism of the living”. According to the above invocation, part of the baptism may have included the initiate folding his\her hands and stretching them forward in a circle, symbolizing his divine part; according to late antique philosophers, especially Neoplatonists, the Soul was circular or spherical in shape, and thus this gesture may be a reflection of that concept.

The Gospel of the Egyptians also mentions “renunciations” as being part of the rite. This probably involved similar declarations as conventional Catholic baptism, where the person baptized (or their sponsor) has to renounce Satan and sin. In the Sethian version, it may have entailed renouncing the various Archons and the Demiurge. The same text also talks about the 5 Seals as being the triad of the Father, Mother, and Son, plus the angels IOUÊL (called “Male Virgin”), and ÊSÊPHÊKH (“The Child of the Child”).

The “enthronement” portion of the ritual probably involved an anointing with oil and\or a crowning of the initiate (both gestures symbolic of kingship, and used in enthronement ceremonies in the ancient world), rather than a real enthronement. This is supported by the rituals of the Mandeans, an Iraqi Gnostic group that still exists today, and whose baptism ceremony has many striking parallels to its Sethian counterpart.

Mandaean baptism involves immersion in a river several times, drinking from the water,

crowning with a myrtle wreath, sealing with specific angelic and divine names, anointing with

oil, and a ritual handshake on leaving the water (among other steps I have not mentioned here). It is thus quite probable that Sethian and Mandaean rituals can be traced back to a common source. The oil used in the anointing was most likely aromatic oil or balsam, or olive oil mixed with myrrh. Some scholars have proposed that the anointing involved a sealing of the 5 organs of sense as symbolic of the 5 Seals.

- The complete rite may be recomposed as follows:

- First, the initiate was ritually ‘stripped’ of certain garments, which symbolized his material and psychic existence.

- In the preliminary rite of ‘the renunciation’, he received secret names and signs to protect him against the Archons. This may have been during a visionary ascent through the Lower Aeons, which was recited aloud with the aid of a sacramental text. Otherwise, the demons and Archons may have been cursed aloud and execrated (as still occurs in the Roman Catholic rite of baptism, where ‘enrobing’ also occurs).

- In the preliminary rite of ‘the invocation’, more names and signs were recited to gain the protection of the angels. This would also have been during a visionary ascent through the Upper Aeons. Otherwise, the initiate would have confessed his belief in the existence of the angels.

- Since Gnostics practised multiple baptisms, the initiate may have been baptized a first time at the end of the renunciation, and second time at the end of the invocation, to prepare him for a third and final baptism.

- The final baptism was experienced as an immersion into the watery light of the Upper Aeons. The initiate may have received a special sign or signet, which symbolized that his unique image had been ‘sealed’ or impressed in the watery light that moment. Through this image, the Father would reflect upon himself. The initiate may also have received a special name, which symbolized that the Father himself had uttered this name to name himself.

- Along with an image and a name, the initiate also received his ‘garment of light’. This garment would protect him for the rest of his life in this world and also during his ascent through the aeons after his death.

- Since baptism was understood as an immersion in the watery light of the Upper Aeons, the initiate emerged from the glowing baptismal waters with his ‘garment of light’. Such a baptism was interpreted, at the same time, as a union or marriage with the light in the Bridal Chamber. The initiate was seen to be the feminine soul and the Father was the masculine light. These two were ‘united in the Bridal Chamber’, and from that time onward, the soul wore the ‘garment of light’ in remembrance of her union with the Father. Hence, the rite of the Bridal Chamber may have followed the baptism, in the form of a ritual kiss to welcome the initiate into the community of Gnostics. 

- In conjunction with the baptism, the initiate may have been anointed with holy oil in the rite of the chrism. 

- At the end, the rite of the eucharist may have been celebrated with all those present. 

- In this way five different rites were granted over the course of one complex rite, which granted the initiate Five Seals: the redemption, baptism, bridal chamber, chrism and eucharist. The initiate emerged from this rite with a name, an image, and a garment of light.

6. EXAMPLE OF A COMPLEX RITUAL
- In the Acts of Thomas, Judas Thomas performs four of the rites mentioned above: chrism, baptism and the eucharist, as well as the enrobing. Through this complex rite, the initiate (a woman named Mygdonia) receives her ‘seal’: “

And when Narcia had brought these things, Mygdonia stood before the apostle with her head bare; and he took the oil and poured it on her head, saying: Thou holy oil given unto us for sanctification, secret mystery whereby the cross was shown unto us, thou art the straightener of the crooked limbs, thou art the humbler (softener) of hard things (works), thou art it that showeth the hidden treasures, thou art the sprout of goodness; let thy power come, let it be established upon thy servant Mygdonia, and heal thou her by this freedom. And when the oil was poured upon her he bade her nurse unclothe her and gird a linen cloth about her; and there was there a fountain of water upon which the apostle went up, and baptized Mygdonia in the name of the Father and the Son and the Holy Ghost. And when she was baptized and clad, he brake bread and took a cup of water and made her a partaker in the body of Christ and the cup of the Son of God, and said: Thou hast received thy seal, get for thyself eternal life. And immediately there was heard from above a voice saying: Yea, amen. And when Narcia heard that voice, she was amazed, and besought the apostle that she also might receive the seal; and the apostle gave it her and said: Let the care of the Lord be about thee as about the rest.” (Acts of Thomas 121)