Valentinian Interpretation of Genesis 1

Valentinian Interpretation of Genesis 1

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

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

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

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

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

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

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

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

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

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

### The First Tetrad

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

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

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

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

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

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

### The Second Tetrad

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

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

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

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

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

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

### The Decad

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

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

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

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

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

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

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

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

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

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

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

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

### The Duodecad and Ogdoad

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

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

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

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

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

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

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

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

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

The Christ left Jesus On The Cross The Gospel of Philip

The Christ left Jesus 

On The Cross

“My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

“My God, my God, why, lord, have you forsaken me?” (Jesus felt the removal of the Holy Spirit ) He spoke these words on the cross, for he (The Father the Logos) had departed from that place (Jesus on the cross).

Christ, the Word, who “in the beginning laid the foundations of the earth,” Hebrews 1:10 therefore pre-existed before the birth of “the body prepared” of the substance of Mary, and which lay dead in the tomb. That body named Jesus, had no existence until developed by the Christ-Power. Federally, indeed, it pre-existed in the loins of Abraham and in Adam, as Levi was in Abraham, and we in Adam, before birth; but not otherwise. (On the Nature of Christ February 22nd, 1867)

Here there is a difference between Jesus and the logos that anointing spirit which is the Father

The pre-existent Christ, or Deity, was not the less Deity because he veiled himself in flesh, in our “sinful flesh,” or “sin’s flesh,” and styled himself JESUS, or he who shall be Saviour. Jesus Christ in the day of his weakness, had two natures —the one, DEITY; the other, MAN—the Eternal Christ-Power veiled in, and manifested through the flesh created from the ground; which flesh had wilfully transgressed the Divine Law, the penalty of which sent it back into the dust from whence it came. This is Jesus Christ the true Deity, whom to know is life eternal. (On the Nature of Christ February 22nd, 1867)

The spirit descended upon him in bodily shape at his baptism in the Jordan, and took possession of him. This was the anointing which constituted him Christ (or the anointed), and which gave him the superhuman powers of which he showed himself possessed. (Christendom Asray Robert Roberts)

Jesus, who in his discourses, always maintained the distinction between what he called “mine own self” and “the Father Himself” who dwelt in him by His spirit. “The Son,” said he, “can do nothing of himself,” and this he repeated in the same discourse, saying, “I can of mine own self do nothing.” He refers all the doctrine taught, and all the miracles performed, to the Father whose emanating spirit rested upon him and filled him. If this be remembered, it will make the “hard sayings” of his teaching easy to be understood.

Now, Jesus was one and the Father was another . . . it is written in the law of Moses, that the testimony of two men is credible—I am one that bear witness of myself, and the Father who sent me (the other witness). He beareth witness of me.—(Jno. 5:30; 7:16; 8:17, 18.) Here, then, are two persons. The Father Himself being Deity or power, but when associated with the Son of Man, who when so associated was powerful—anointed with the Holy Spirit and with power—He was (EL Eloahh) strength of power that is power of the Powerful One, the power by mediation manifested; the power being one and the medium of manifestation another Powerful One (Eloahh). (Phanerosis by Dr. John Thomas) 

My Power (EL), my Power (EL), why hast Thou forsaken me? why art thou so far from helping me, and from the words of my roaring?' My Power (my EL), 'why hast thou forsaken me? 'O my God, I cry in the daytime, but thou' (answereth) 'not:' (not hearest not, we can see that in verse 21, thou hearest). 'In the daytime thou answereth not' (at that time). And in verse 6 he says, 'I am a worm, and no man' (the man 'ish', no great man) 'a reproach of men' (the Adam) 'and despised of the people' (Isaiah 53 - 'despised and rejected of men') 

The anointing spirit forsook Jesus when he cried out upon the cross, "My Power (EL), my Power (EL), why hast Thou forsaken me?" Jesus felt the removal of the Holy Spirit. The out-flowing power by which he had taught and worked was withdrawn from him for some time before he died. The Spirit no longer rested upon him, yet he continued to live as other men. In process of time he expired. He was now, like the Veil of the Temple, "rent in twain." It was no longer affirmable that "I and the Father are one"; but that "I and the Father are twain"; for the Father was no longer in him, nor he in the Father. In the tomb of Joseph of Arimathea, the body was in the condition predicted in Psalm 38: "Yahweh's arrows stuck fast in it, and His hand pressed it sore. There was no soundness in the flesh; its wounds stank; and its loins were filled with a loathsome disease; feeble and sore broken, his lovers and friends stood aloof from His stroke, which had consumed him, and laid him low in a horrible pit." This was the death state of the Cherub. (Phanerosis by Dr. John Thomas) 

But, Jesus also said “ Father, into your hands I commend my spirit! ”. It could also, be seen, that Jesus did participate in returning His Spirit ( Sophia, Wisdom, The Holy Spirit ) back to His Father, into " The Pleroma " from where She (Sophia) originally came from. By this statement, He manifested Himself, that His Spirit was "The Elect", "The Anointing Spirit". The Gnostic Redeemer of Souls that did fell, by non fault of their own, into the pit ( matter ).


Extracts from the Works of Theodotus

And he died at the departure of the Spirit which had descended upon him in the Jordan, not that it became separate but was withdrawn in order that death might also operate on him, since how did the body die when life was present in him? For in that way death would have prevailed over the Saviour himself, which is absurd. But death was out-generalled by guile. For when the body died and death seized it, the Saviour sent forth the ray of power which had come upon him and destroyed death and raised up the mortal body which had put off passion. In this way, therefore, the psychic elements are raised and are saved, but the spiritual natures which believe receive a salvation superior to theirs, having received their souls as “wedding garments.”

Enoch's Ascension into Heaven The Book of Enoch chapter 70

Enoch's Ascension into Heaven The Book of Enoch chapter 70

### Document 1: The Book of Enoch and the Symbolic Last Days

The Book of Enoch is often seen as a prophetic work, but it is crucial to understand its symbolic nature, especially from a perspective that avoids supernatural interpretations. The opening of Enoch 1:3 sets the stage for understanding this book as a "parable," emphasizing its metaphorical and allegorical content, rather than a literal narrative. The passage reads: *"Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come (in the Last Days)."* This indicates that the vision presented is for a future time, yet it is not to be understood through literal, chronological events but through the unfolding of spiritual insight.

The concept of the "Last Days," particularly in John 6:39-40, is reinterpreted here as the last stage or degree of spiritual understanding. This aligns with a metaphysical approach where "day" is understood as a state of mind dominated by intelligence, while "night" represents ignorance. Thus, the "last day" signifies the highest level of spiritual insight or enlightenment that one can achieve. It is the final phase of spiritual evolution, where material conditions are transcended, and one enters a state of spiritual consciousness. This is not a literal apocalyptic event, but a metaphor for the ultimate realization of divine truth.

In line with this symbolic framework, the concept of the "day of judgment" is interpreted as the moment of personal realization, when one's thoughts and actions bring about consequences in their life. Judgment is not an external event but an internal transformation where the old, material ways of thinking are cast aside, making room for spiritual renewal. This reflects the broader teaching found in I Peter 4:7, which states: *"The end of all things is at hand."* In this view, the end is not a literal destruction but the dissolution of material consciousness, making way for spiritual enlightenment.

Chapters 70 and 71 of Enoch describe the ascension of the prophet and his experiences in the heavenly realm. However, even these passages can be understood symbolically. Enoch's ascension is not a physical event but represents a shift in consciousness. He is "raised aloft on the chariots of the spirit," symbolizing the elevation of his mind to a higher spiritual state. The "place for the elect and righteous" is not a literal location, but the attainment of spiritual consciousness, where one is in harmony with divine principles.

The imagery of angels, fire, and heavenly structures in these chapters further emphasizes the metaphorical nature of the text. The "holy sons of God" stepping on flames of fire, the "streams of fire" surrounding the heavenly house, and the countless angels are not descriptions of a physical reality but of spiritual truths. Fire often symbolizes purification and transformation, and the angels represent divine messengers or higher states of consciousness.

The appearance of the "Son of Man" in these chapters also carries deep symbolic meaning. This figure represents the ideal state of righteousness and spiritual purity, one who embodies the divine attributes and serves as a model for those seeking spiritual transformation. The Son of Man’s association with "righteousness" and the "Head of Days" points to the ultimate goal of spiritual evolution, where one attains peace and harmony in alignment with divine will.

Thus, the Book of Enoch, particularly in its closing chapters, presents a deeply symbolic narrative of spiritual ascent. It describes the journey from material consciousness to spiritual enlightenment, using vivid imagery and allegorical language. The "Last Days" are not to be feared as an impending cataclysm but understood as the final stage of personal and collective spiritual growth.

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### Document 2: Enoch as a Symbol of Spiritual Ascension

Enoch, a figure of great significance in both the biblical and apocryphal traditions, represents a profound symbol of spiritual ascent and transformation. The name Enoch itself means "founder," "instructor," or "one trained up," suggesting that he is not merely an individual historical figure but a representation of what humanity can achieve when aligned with divine principles. Enoch’s life and "translation" into heaven can be understood as an allegory for the spiritual journey that each person is destined to undertake.

In the context of Hebrews 11:5, Enoch is described as one who "was translated that he should not see death." While this could be interpreted literally, a deeper, symbolic understanding emerges when we consider Enoch as a metaphor for spiritual ascension. His "walking with God" reflects a state of harmony with divine will, and his translation into heaven symbolizes the attainment of spiritual consciousness. This is not about escaping physical death but about transcending the limitations of the material world and entering a state of spiritual enlightenment.

Enoch’s journey into heaven, particularly as described in the Book of Enoch, can be seen as a precursor to the ascension of Jesus, who was "taken up in a cloud" after his resurrection. Both ascensions symbolize the ultimate goal of spiritual evolution: the transition from a carnal, material state of mind to a spiritual one. The "whirlwind" that takes Enoch into heaven represents the transformative power of the Spirit, which lifts the individual out of worldly concerns and into a state of divine peace and harmony.

Enoch's ascension, much like that of Jesus, is not a physical journey but a transformation in consciousness. It marks the point at which one moves from a purely carnal or mental state to a spiritual one. Enoch represents the "gateway" into a new state of thought, one that is characterized by spiritual understanding and Christ-consciousness. In this sense, Enoch’s translation into heaven is the final step in the believer’s journey towards divine union.

This symbolic interpretation of Enoch's ascension aligns with a broader metaphysical framework, where heaven and earth are understood as two states of mind. Heaven represents the Christ consciousness, a state of harmony with Divine Mind, while earth represents the manifestation of material conditions. According to this view, Revelation 21:1’s "new heaven and new earth" is a metaphor for the transformation of consciousness, where old, material ways of thinking are replaced with new, spiritual ideals.

Enoch, as a symbol of spiritual ascent, also teaches that humanity is destined to rise above the angels. While angels represent messengers or intermediaries of divine will, Enoch’s journey suggests that perfected humanity, fully aligned with the Christ consciousness, is superior even to these celestial beings. This is a profound insight into the potential of human spiritual development, where man is not limited by his material nature but is capable of reaching the highest levels of divine union.

In conclusion, the figure of Enoch serves as a powerful symbol of the spiritual journey. His translation into heaven represents the final stage of spiritual evolution, where the believer transcends material consciousness and enters into divine peace and harmony. The Book of Enoch, in this light, is not a literal account of supernatural events but an allegory of the soul’s ascent to God, offering profound insights into the nature of spiritual transformation.

3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come. (in the Last Days)."]


The Book of Enoch chapter 70

1. And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth.
2. And he was raised aloft on the chariots of the spirit and his name vanished among them.
3. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the West, where the angels who measured for me the place for the elect and righteous.
4. And there I saw the first fathers and the righteous who from the beginning dwell in that place.

The Book of Enoch chapter 71 1. Afterwards my spirit was concealed, ascending into the heavens. I beheld the sons of the holy angels treading on flaming fire, whose garments and robes were white, and whose countenances were transparent as crystal.

The meaning of Enoch

Enoch, means--founder; teacher; instructor;. One Trained Up; Inaugurated that is, dedicated, initiated

Enoch was the man who walked with God and was translated, so has not to see death but that does not mean that he did not die (Heb. 11:5).

Enoch is symbolic of that which each of us can become, and for which all humanity was destined from the very beginning

The name Enoch means "founder," or "instructor," Enoch walked with God. He was translated into the spiritual consciousness. Enoch represents the gateway into and instruction in the new life in Christ.

In the book of Enoch we should understand Enoch's ascension into heaven has a state of of peace and harmony which is symbolised by heaven;

Enoch is the gateway into and instruction in a new state of thought, or understanding. In the case of Enoch who walked with God, the new state of thought would be spiritual consciousness, the new life in Christ.

Abel, Enoch, Noah, and Abraham are represent states or conditions that are higher in the scale than the purely carnal or fleshly. By faith they all made connection with the abiding realities of the Gospel.

Enoch symbolises the highest or climactic point of the ascent for which man is destined to strive, and in this refined image perfect man is superior to the angels.

ascension--The ascending or progressive unfoldment of a believer from the carnal to the spiritual. It is measured by three degrees or states of consciousness: first, the carnal; second, the mental; and third, the spiritual. Enoch first manifested Himself as the man on the physical plane, from which He was translated to the mental; from thence He ascended to the spiritual. The ascension is the final step in the attainment of the Christ consciousness.

Why was “Enoch” taken up by a whirlwind into heaven?   The ascent of Enoch was a precursor of the experience that Jesus went through, when at the ascension he was “taken up in a cloud.”

Enoch was taken by a whirlwind into heaven: that is the positive or dominant element of the mind of Enoch must be taken by Yahweh into a state of peace and harmony which is symbolised by heaven;

What is the meaning of the taking of Enoch into heaven in the chariot of spirit? It represents a change that takes place in consciousness,

The carnal mind of Enoch is lifted up in Spirit,

the place for the elect and righteous is the spiritual consciousness which is symbolised by heaven;

The Inner Aeons Ecclesiastes 3:11

The Aeon in their heart 

or

The Aeons Within Us 

Ecclesiastes 3:11

Before we begin this study we will have an opening reading from the Tripartite Tractate:

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

What if I told you the aeons are within our hearts? You can discover them by self knowledge or gnosis.

Psalm 77:5 NWT I have thought upon the days of long ago, On the years in the indefinite past.

The first clue is found in Ecclesiastes 3:11 which states that God put ha-olam in the human heart. Ha-olam can be translated as "age" "everlasting" "forever and ever" "eternal" “world” or “eternity.”

Ecclesiastes 3:11 ¶  Every thing hath he made beautiful in its [proper] time: he hath also placed the eternity in their heart, without a man’s being able to find out the work that God hath made from the beginning to the end. (Leeser's Jewish Bible)

Ecclesiastes 3:11 All the things which he made, considered as a whole, are good in his time. But with regard to all things considered as one whole, to them he hath assigned the whole age; so that no man can find out the work which God hath done from beginning to end. (Greek)

Ecclesiastes 3:11 ¶  The whole He hath made beautiful in its season; also, that knowledge He hath put in their heart without which man findeth not out the work that God hath done from the beginning even unto the end. (Young's)

Ecclesiastes 3:11 Everything he has made pretty in its time. Even time indefinite he has put in their heart, that mankind may never find out the work that the [true] God has made from the start to the finish (NWT)

From the Septuagint interlinear screenshot we can see that the word translated "age", "eternity" or "time indefinite" is the Greek word aeon. In the Hebrew the word is Olam both Hebrew and Greek words have the same meaning. 

Depending on the context aeon could mean a long stretch of time, a spiritual being or a realm in which spiritual beings live. Aeons are one of the orders of spirits, or spheres of being, that emanated from the Deity.

However there is another meaning to the word aeons which is shown in Ecclesiastes 3:11 the aeons are internal aspects of our nature

God has placed an inherit constitution in man the capability of conceiving of eternity, the struggle to apprehend the everlasting

The Bible says of humans: “He has put eternity into man’s mind.” (Ecclesiastes 3:11) We use this distinctive ability daily, even in as common an act as glancing in a mirror and thinking what our appearance will be in 10 or 20 years. And we are confirming what Ecclesiastes 3:11 says when we give even passing thought to such concepts as the infinity of time and space. The mere fact that we have this ability harmonizes with the comment that a Creator has put “eternity into man’s mind.

This ability also gives us a sense of divine purpose. God has a purpose for the aeons, which He makes in Christ Jesus.…in accord with the purpose of the eons, which He makes in Christ Jesus, our Lord (Ephesians 3:11).

However believers should be careful that the aeon their mind and heart is dwelling on is not the present aeon of this order of things: 

2Cor 4:4  In whom, the god of this age, hath blinded the minds of the unbelieving, to the end they may not discern the radiance of the glad-message of the glory of the Christ--who is the image of God.

Our mind can easily become corrupted. The joys and goals of this age can distract us or even replace our God-given hope

Rom 12:2  and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what [is] the will of God — the good, and acceptable, and perfect.

 What is meant by being “conformed to this age”? To be “conformed to this age” is to attach greater importance to the joys and goals of this life rather than to spiritual matters. Things of the Spirit should always come first in our life.

"be not fashioned or shaped in harmony with this present age, either in your thinking or your way of life".

Therefore, believers should not seek identification with the aims and objects of an "age" that is destined to pass away in ignominy. By not conforming to this age, we must concentrate our spiritual gaze upon the age to come, which will replace this sorrowing, sinful present existence (Eph. 2:7).

Let’s have a look now at Isaiah 57:15. “For thus says the High and Lofty One Who inhabits eternity.” Yahweh inhabits eternity, and yet He has put eternity in our hearts. Because eternity is within us than we have to look within ourselves to understand eternity or the aeons. This is called self knowledge or gnosis to know thyself

Man in himself is a microcosm, a little world humankind regarded as the representation in miniature of the universe

The author of the book The Syzygies of AEON puts it like this: 

The aeons are more than ideas and concepts they are active principles which influence us not from the outside like the stars and planets of astrology or tarot, but from within. The Aeons are inherit active principles which are spiritual, instinctive, organic elements that are part of our own being—physical, psychological, and spiritual (The Syzygies of AEON)

The Interpreter's Dictionary of the Bible (vol. IV, p. 643): Time: The O.T. and the N.T are not acquainted with the conception of eternity as timelessness. The O.T. has not developed a special term for "eternity." The word aeon originally meant "vital force," "life;" then "age," "lifetime." It is, however, also used generally of a (limited or unlimited) long space of time. The use of the word aeon is determined very much by the O.T. and the LXX. Aeon means "long distant uninterrupted time" in the past (Luke 1:10), as well as in the future (John 4:14). 

αἰών Aiwn is compounded of aei and wn. The word aei is from aw, aew, or ahmi, signifying primarily, "to blow, to breathe"; secondly, "to live, to pass or spend time." From this derivation aei would present the idea of a going on; and as a particle of time is expressive of that which is unlimited or undefined; "not so much that which cannot be bounded as that which is not bounded -- which is not attempted to be defined, but is considered as going on, on, on. 

Aei, therefore, alone, would not express the true idea of eternity, but only of time, whose end is not bounded by any specification. This flowing word, indicative of passing time, must be connected with, and, as it were, anchored upon another of more stability, in order to give it any kind of fixedness." This other word is wn, the particle of that verb of existence which expresses, in its philosophical sense, the highest mode of being. One part of the compound word, then, is unconfined; the other, since wn is of all tenses, altogether excludes the idea of time. Aiwn, then, is not time, long or short, bounded or endless. (Dr. John Thomas Eureka)

Eternity is not an endless number of years, and things that are spiritual and eternal cannot be measured by days and months and years.

Time is the measure that man gives to passing events. The only power in time is what man imparts to it. When man gets into the understanding of the Absolute, he takes his freedom from all bondage of time and declares that time shall no more enter into the substance of his mind or body or affairs.

Now let's look at the word essence now this is from the latin word essentia, essencia  from Latin essentia meaning "being, essence," abstract noun formed (to translate Greek ousia "being, essence") from essent-, present participle stem of esse"to be," from PIE root *es- "to be."

Now why am I talking about this word called essence because that is exactly what the Aeons are they are the essence of God they are different parts of God, states of God and we have many different kinds of aeons in the plural they are listed as word, will, thought, life, understanding, grace, perception prudence you see these are essences of God they are parts of God and they make up the wholeness

The word aeon originally meant "vital force," "life;" then "age," or "lifetime." this is because αἰών is so connected with ἄημι (aēr 109) to breathe, blow, as to denote properly that which causes life, vital force.

This vital force should be understood as a flowing energy that passes through us like a breathe. Note the holy spirit is God's active force. 

Again quoting from the The Syzygies of AEON we can see:

[The aeons] are a diverse and complex set of forces that relate to each other in complex ways and were considered to be the closest our inferior minds could come to understanding the powers of God....These profound and powerful forces, that effected our very being, comprised a full spectrum of energies that existed within us. (The Syzygies of AEON)

1Kings 19:12  And after the earthquake a fire; [but] Yahweh [was] not in the fire: and after the fire a still small voice.

The Aeons speak to us through the Spirit. The "still small voice" is the inner silent voice of the aeons the inner consciousness of God's presence. The communion is not in words but ideas. So still, so small, so quiet is this secret place where God dwells in man that it may be overlooked, unless one retires into silent meditation in solitude, and in meekness seeks the Lord. The Aeons are made manifest as perfect wholeness through the enlightened mind.

The Aeons are the mediators and heralds of God

Ode 12:4 And the Most High has given Him to His aeons, which are the interpreters of His beauty, And the narrators of His glory, And the confessors of His purpose, And the preachers of His mind, And the teachers of His works. (Odes of Solomon)

Ode 12:8 And by Him the aeons spoke to one another, and those that were silent acquired speech. (Odes of Solomon)

It is important to know the names of the Aeons and there functions as part of achieving enlightenment. The Aeons are grouped together in male and female pairs 

There are Thirty aeons altogether which make up the Pleroma which literally translates to

“fullness” or “wholeness

The next clue comes from Colossians 2:9 were the word Pleroma is used: 

Col 2:9 because it is in him that all the fullness of the divine quality dwells bodily. 10 And so YOU are possessed of a fullness by means of him, who is the head of all government and authority (NWT)

Col 2:10  and in him ye are made full, who is the head of all principality and power: (ESV)

The fullness (pleroma) of the aeons or the divine aspects or attributes were manifested in Jesus. We too are made full in him been partakers of the divine quality (2peter 1:4)

Colossians 2:10 "Ye are in Him (by virtue of union with Him) [filled full]" of all that you need (Joh 1:16). Believers receive of the divine Anointing which flows down from their Divine Head and High Priest (Ps 133:2). He is [full of] the "fullness" itself; we, are filled from Him. 

 “It is in [Christ] that all the fullness of the divine quality dwells bodily. And so you [believers] are possessed of a fullness by means of him, 

In the The Letter of Peter to Philip from the Nag Hammadi Scriptures Jesus in answering a question to his disciples says “Concerning the Pleroma, it is I.  I was sent down in the body for the seed that had fallen away." 

Concerning the fullness, it is I. I (the christ or logos) was sent down in the body (of Jesus) for the seed that had fallen away. And I came down to their mortal model. But they did not recognize me, thinking I was a mortal. I spoke with the one who is mine, and the one who is mine listened to me just as you also who have listened to me today. And I gave him authority to enter into the inheritance of his fatherhood. And I took him the one who is mine up to my Father. They the Aeons were brought to completion filled with rest through his salvation. Since he was deficiency, he became fullness. “Concerning the fact that you are being detained, it is because you are mine. When you strip yourselves of what is corruptible, you will become luminaries in the midst of mortals. (The Letter of Peter to Philip, Nag Hammadi Codex VIII, 2)

"you will become luminaries in the midst of mortals" (The Letter of Peter to Philip)

to become luminaries means the believers will become aeons 

Thus, like Christ, the Gnostic Christians can also become Anointed Ones or Christ. Just as Christ is a fullness and an illurninator, so also the Gnostics become fullnesses and illurninators. Christ's fate is their fate, his lot their lot. Among the Gnostics the realization of salvation can involve a mystical identification with Christ, so that the author of the Gos. Phil. can proclaim that one is mystically united with the divine:  "You saw the Spirit, you became spirit; you saw Christ, you became Christ; you saw the [Father, you] will become the Father" (II 61,29-32) . 156 

Those who say, "There is a heavenly man and there is one above him" are wrong. For it is the first of these two heavenly men, the one who is revealed, that they call "the one who is below"; and he to whom the hidden belongs is that one who is above him. For it would be better for them to say, "The inner and outer, and what is outside the outer". Because of this, the Lord called destruction the "the outer darkness": there is not another outside of it. He said, "My Father who is in secret". He said, "Go into your chamber and shut the door behind you, and pray to your Father who is in secret" (Mt 6:6), the one who is within them all. But that which is within them all is the fullness. Beyond it, there is nothing else within it. This is that of which they say, "That which is above them". (Gospel of Philip)

For the Gnostics the Pleroma is not just a spatial place located above the physical heavens. The Pleroma or the Fullness is also an internal, spiritual state of being that is accessible in this life through direct experience. The Gospel of Philip says, “But that which is within them all is the fullness. Beyond it, there is nothing else within it. This is that of which they say, "That which is above them".

If we look now at our opening reading from the Tripartite Tractate we can see that the redemption which is called "an ascent to the degrees which are in the Pleroma" is accomplished "according to the power of each of the aeons"

The redemption meant being brought back from a state of horrible deficiency and emptiness and being restored to this otherwise inaccessible divine fullness within oneself. The Treatise on Resurrection holds that when someone’s spirit is saved, “fullness fills what it lacks.” 

The Gospel of Truth elaborates:

Thus fullness, which has no deficiency but fills up deficiency, is provided to fill a person’s need, so that the person may receive grace. While deficient, the person had no grace, and because of this a diminishing took place where there was no grace. When the diminished part was restored, the person in need was revealed as fullness.(The Gospel of Truth.)

Likewise, in the Secret Book of James, Christ urges his listeners to “Be filled and leave no space within you empty.” And the Gnostic author of the Prayer of the Apostle Paul, as if responding to this commandment, says to Christ, “You are my fullness.”

Thus, the Gnostics’ cosmology was what it was in order to facilitate the inner spiritual transformation they called “gnosis,” the root of the word “Gnostic.”

The Twelve Apostles as a type of the Twelve Aeons Matthew 10:1-4

The Twelve Apostles as a type of the Dodecad

or

The Twelve Apostles as a type of the Twelve Aeons

Matthew 10:1 And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness. 

10:2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 

10:3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Thaddaeus;

10:4 Simon the Cananaean, and Judas Iscariot, who also betrayed him.

There are four lists of the apostles -- in Matthew 10, Mark 3, Luke 6 and Acts 1. The order of names is not the same, but each list is divisible into three quaternions. In each of these groups the order varies, but the names are the same. Thus, Peter and Andrew, James and John are always together. Next come Philip, Bartholomew, Matthew and Thomas, whilst the last group is James the son of Alphaeus, Simon Zelotes, Judas of James, also called Lebbaeus and Thaddaeus, and, always last, Judas Iscariot, replaced in Acts.1 by Matthias.

apostles--Those sent forth (emanations); messengers; ambassadors; active spiritual thoughts (aspects of the divine mind). Jesus conferred this title on the Twelve whom He sent forth to teach and to heal.

From the writings of Irenaeus of Lyons we learn that some Gnostic Sects understood the Twelve Apostles as a type of the aeons:

He chose the apostles with this view, that by means of them He might show forth the Aeons who are in the Pleroma (Irenaeus of Lyons)

Jesus saw the twelve Apostles as a figure of the twelve faculties of the Divine Mind which expanded from the Deity

Now it is to the twelve apostles that you shall go, for they are elect spirits, and they will greet you." (The Coptic Apocalypse of Paul)

The apostles, as emissaries or messengers, sent forth by Jesus to teach and heal, representing active spiritual thoughts or aspects of the divine mind "for they are elect spirits". 

First the aeons are aspects or attributes of the Father which emanate from the mind of the Father. The aeons are also separate spiritual beings which emanate from the Father's substance 

Altogether there are 30 aeons collectively called the Triacontad the last group of emanations is called the Dodecad meaning Twelve

According to the Gnostic interpretation of the New Testament, Jesus chose the twelve apostles to represent the twelve Aeons, which are aspects or attributes of the Father that emanate from his mind. The Aeons are also seen as separate spiritual beings that emanate from the Father's substance. 

The group of thirty Aeons is collectively called the Triacontad, and the final group of twelve Aeons is called the Dodecad.

In Gnosticism, the aeons are viewed as emanations or attributes of the ultimate divine being, often referred to as the Father or the Monad (The One). These aeons exist within the Pleroma, a term used to describe the fullness or completeness of the divine realm. The aeons are seen as spiritual beings that emanate from the Father's substance and collectively they represent the fullness of the divine qualities or aspects. The last group of emanations is known as the Dodecad, which represents the twelve primary aspects of the divine mind. In this context, the twelve apostles can be seen as representing these twelve aspects of the divine mind, which Jesus used to reveal or manifest the fullness of the divine to humanity.

The Twelve

Twelve. The patriarch Jacob had 12 sons, who became the foundations of the 12 tribes of Israel. Their offspring were organized by God under the Law covenant as God’s nation. Twelve therefore seems to represent a complete, balanced, divinely constituted arrangement. (Ge 35:22; 49:28) Jesus chose 12 apostles, who form the secondary foundations of the New Jerusalem, built upon Jesus Christ. (Mt 10:2-4; Re 21:14) There are 12 tribes of “the sons of [spiritual] Israel,” each tribe consisting of 12,000 members.—Re 7:4-8.

Joshua had taken 12 stones out of Jordan, as a token of Israel's dedication to turn the Land of Promise into God's Kingdom. Jesus ("Joshua") now selects 12 men (the first, Peter, a "stone"), baptized in Jordan, to become foundation stones of a new Jerusalem (Rev 21:14). 

New Jerusalem (Rev. 21) Twelve gates, twelve angels, twelve foundations.

Measurement of New Jerusalem, 12,000 furlongs.

Twelve is the number of orderly government and spiritual fulfillment.

Understanding Times and Seasons 

"And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons and for days, and years: And let them be for lights in the firmament of heaven to give light upon the earth: and it was so (Genesis 1:14-15)... in blessing I will bless thee and in multiplying I will multiply thy seed as the stars of heaven and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies," (Genesis 22:17).

The analogy between Genesis 1:14-15 and Genesis 22:17 unveils a sublime truth—a truth that parallels the vastness of the stars with the multitude of grains of sand upon the seashore. Just as the celestial lights serve as markers for sacred times, days, and years, so do true believers become luminous beacons, illuminating the path of spiritual journey and understanding. The stars in the heavens and the sands upon the seashore converge in a poetic tapestry, reflecting the grandeur of the Divine plan, wherein each believer emerges as a profound testament to the passage of time.

What is time? Time is the motion of the sun, moon, and stars in relationship to one another. In the political heavens  God Himself is the Great Light which the earthly sun symbolizes. Wisdom is symbolized by the moon, and the stars are the true believers. And in that regard, the figure of a man is shaped like the familiar 5-pointed star.

Our numbers and our "work" constitute "days, seasons, and years". In our world men use clocks, watches, sun dials, and hourglasses to mark "TIME". Spiritually speaking each son and daughter (sun/moon) pair as one day of spiritual "TIME" is the equivalent of 1000 earthly years. 

No man has made it alive down here for a full "day". Adam and Methuselah came closest, but their time was cut short because of the introduction of "sin". One looks at a "watch" in order to tell the time. Heavenly "Watchers" look at men below to observe our motions (works)  (Daniel 4:13,23).

Note spiritual time is not measured by material motion Spiritual time is aeon. Spiritual motion can only be conceived of, by us men, as "Thought". It is God's Thought, and God's Thought is a Thought, Plan, or Design, of Redemption for Man, expressed in human beings who are, as Philo says, "measures of aeon." In this context, the heroes of Israel are incarnate thoughts of God, and his series of illustrations represents spiritual lives that are phases of God's foreordained redemptive Purpose.

Because all true believers are "watched" by the Heavenly Hosts, we are all "human watches" designating time. Watches "tick" and so do fleshy watches. Our hearts beat daily as time goes by. When our hearts stop beating, the watch stops and time is up h. An hourglass is filled with sand which trickles downward as the hour passes. When all the sand is in the lower part of the glass, one hour has expired. Man's body is the "sands of time". When a certain number of true believers have been lowered in their graves, one spiritual hour has passed. And in regard to this time analogy, when Jesus warned us in parable "not to build a house on sinking sand", he was teaching us not to build our doctrines and place our confidence in the teachings, traditions, and opinions of men, because man's mind and thinking is also under the influence and regulation of devils, Proverbs 16:25; Daniel 7:4; Revelation 13:4-7. 

Similarly, just as the Heavenly Hosts watch over true believers, these believers also serve as poignant markers and guides for one another along their spiritual journeys. Men, too, possess the role of being signs and heralds of significant seasons (Genesis 1:14). Let us delve into the concept of men as "signs," as delineated in Zechariah 3:8, Ezekiel 12:11, and Ezekiel 24:24. These signs hold purposeful meanings, and their audience is none other than fellow True Believers. In this divine orchestration, the lives of the faithful are employed as living symbols and guiding beacons, observed by the vigilant Hosts of fellow believers.

Consider the exemplar of Noah, a devoted and unwavering believer, who stood as a renowned sign. His name and noble endeavors left an indelible mark, signifying a life lived in alignment with divine principles (Genesis 6:9, 9:12; Isaiah 54:9; Hebrews 11:7; 1 Peter 3:20; 2 Peter 2:5). Similarly, Abraham, chosen by God, bore the mantle of a "sign," symbolizing the radiance of divine glory and covenant (Genesis 15:6, 7). The life of Moses, intricately woven into the fabric of history, held profound significance as a sign of deliverance and enlightenment, leaving an indelible impression on Pharaoh and future generations.

In the grand tapestry of existence, the figure of Jesus stands as the most illustrious and impactful sign of all. Every word spoken, every action taken reverberated through time, carrying immense import for humanity's salvation and the revelation of divine judgment. His life, a testament of love, compassion, and sacrifice, holds eternal significance.

Yet, the concept of believers as signs transcends individual lives, encompassing the collective body of True Believers. Described as trees within God's terrestrial garden, these believers burgeon with the essence of love, compassion, and mercy—a resplendent display that heralds the imminent arrival of the son of man and the profound moment of judgment.

In this symphony of symbolism, the lives of True Believers radiate as luminous guides, illuminating the path for fellow travelers on their spiritual pilgrimage. Just as the celestial luminaries punctuate the celestial expanse, the lives of these believers punctuate the narrative of human existence with purpose and meaning. Together, they form an interconnected constellation of signs, beckoning humanity towards higher truths and spiritual awakening.

Through the ages, the faithful have stood as living beacons, bearing witness to the majesty of divine design. Their existence, like celestial bodies, marks the passage of epochs, revealing the profound intricacies of the eternal plan. As the stars above and the sands below, True Believers mirror the cosmic dance, embodying the sacred rhythm of time and eternity.

A "watchman" refers to a spiritually enlightened believer who possesses the ability to perceive both the inner and outer realms of existence. Armed with the authoritative word of command, the watchman fearlessly confronts and challenges any negative forces or influences that may arise.

Then, in this aeon, which is the psychic one, the man will come into being who knows the great Power. He will receive (me) and he will know me. He will drink from the milk of the mother, in fact. He will speak in parables; he will proclaim the aeon that is to come, just as he spoke in the first aeon of the flesh, as Noah. Now concerning his words, which he uttered, he spoke in all of them, in seventy-two tongues. And he opened the gates of the heavens with his words. And he put to shame the ruler of Hades; he raised the dead, and he destroyed his dominion. (The Concept of Our Great Power)

Just as the present aeon, though a unity, is divided by units of time and units of time are divided into years and years are divided into seasons and seasons into months, and months into days, and days into hours, and hours into moments, so too the aeon of the Truth, since it is a unity and multiplicity, receives honor in the small and the great names according to the power of each to grasp it - by way of analogy - like a spring which is what it is, yet flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit, or like a human body, which is partitioned in an indivisible way into members of members, primary members and secondary, great and small (The Tripartite Tractate)

Therefore our aeon came to be as the type of Immortal Man. Time came to be as the type of First Begetter, his son. The year came to be as the type of Savior. The twelve months came to be as the type of the twelve powers. The three hundred and sixty days of the year came to be as the three hundred and sixty powers who appeared from Savior. Their hours and moments came to be as the type of the angels who came from them (the powers), who are without number (Eugnostos the Blessed)

A treatise on TIME appears in Secrets of Enoch LXV, Lost Books of the Bible. It speaks on the "rolled up" effect of God's "TIMES" (children). He wrote "When all creation visible and invisible as the Lord created it shall end, then every man goes to the great judgment (as we have described it in the "GOOD NEWS") ... then shall all time perish and the years (men shall rise to heaven at death), and thenceforward there shall be neither months, nor days, nor hours, they will be stuck together and will not be counted. There will be one aeon and all the righteous who shall escape the Lord's Great Judgment shall be collected in the great aeon, for the righteous the great eon will begin and they will live eternally", Secrets LXV:5,6. 

In another text, Philo speaks of "aeon" as being in the life of God what "time" is in the life of Man. Time is measured by material motion, but aeon by spiritual motion. Spiritual motion can only be conceived of, by us men, as "Thought". It is God's Thought, and God's Thought is a Thought, Plan, or Design, of Redemption for Man, expressed in human beings who are, as Philo says, "measures of aeon." In this context, the heroes of Israel are incarnate thoughts of God, and his series of illustrations represents spiritual lives that are phases of God's foreordained redemptive Purpose.

   

Philo speaks of "aeon" as being in the life of God what "time" is in the life of Man. Time is measured by material motion, but aeon by immaterial or spiritual motion. Spiritual motion can only be conceived of, by us men, as "Thought". It is God's Thought. God's Thought as is reiterated throughout the Odes is a Thought, Plan, or Design, of Redemption for Man. This Thought was revealed by God's Word or Son moving and expressing Himself in the sons of Man, more especially in Abraham, Isaac, and Jacob. These three Philo calls "measures of aeon," that is to say, phases of God s Thought of Redemption as it was developed through Faith, Joy, and Righteousness

For him the heroes of Israel are incarnate thoughts of God. His series of illustrations is a picture-book of the progressive phases of God's foreordained redemptive Purpose expressed in human beings. It represents spiritual lives (which are, as Philo says, "measures of aeon 1"],

Philo says (i. 277) that "time," xpuvos, being measured by the motions of the material Cosmos, may be called son of Cosmos, but only the grandson (not the son) of God, who is the Father of Cosmos. Aeon, he says, is the archetype of Time. We might be disposed to say that it must be measured by the motions of God's Thought; but he thinks of God's Thought as never past or future but always present: (id.) "In aeon, nothing has passed away, nothing is future, but everything simply subsists." The Hebrew view is that God combines past, present, and future, in a motion that is also rest. Elsewhere Philo says that the race of Wisdom produced (i. 455) "the threefold fruits of him that seeth, [namely], Israel." These are "Abraham, Isaac, and Jacob," and he calls these three "measures of aeon" i.e. apparently of divine Time. According to Philo (i. 342), "aeonian" does not mean "infinite in time" but "He that is graciously giving (6 x n P l C"f Ji(l "^--- always and continuously...," in other words, "infinite in His scope of graciousness," so that no limit of space, time, or thought, can be attached to it.

The Jews believed that all through the generations, from Adam to Abraham, God was waiting for the latter that He might begin to build His Habitation. Before Abraham, all was swamp. When he came, the rock rose to the surface, and building became possible. In effect, the Building was begun when Abraham "believed." 

When Abraham "believed." Nothing outward and visible took place then. But inwardly and invisibly a new spiritual period began, the period, or age (aeon), of "Faith." Such an age is not measured by days or years or by "time" at all. For time depends on material, acoti on spiritual, motion

With Abraham began the aeon of Faith.

Then after the aeon of Joy typified by Isaac, and the aeon of Hopeful Endurance typified by Jacob, and after the silent aeons of the Egyptian oppression during which the patriarchal seed was being prepared to grow up into the tree of national life came Moses

The passage suggests that believers are the time aeons of God, represented by the twelve months of the year, which are the twelve powers of God. In this context, the "psychic aeon" is the present time, and the man who knows the great power is a reference to Christ or the enlightened ones who will receive the knowledge and proclaim the aeon to come.

The passage also suggests that time itself is a creation of God, with the First Begetter being the source of time and the Savior being its representation in the year. The three hundred and sixty days of the year are representative of the three hundred and sixty powers that appeared from the Savior, with their hours and moments being the angels that came from them.

Moreover, the passage draws on the imagery of light and stars to convey the idea that believers are the time aeons of God. The stars are compared to believers, and the sand on the seashore represents the multitude of believers who will possess the gate of their enemies. The earthly sun symbolizes God, and the moon symbolizes Mother Wisdom, with believers being represented by the stars. The passage suggests that just as the sun, moon, and stars mark time, so do believers in their daily lives and work.

In summary, the passage suggests that believers are the time aeons of God, and the twelve months of the year represent the twelve powers of God. The idea is that time is a creation of God, and believers mark time in their daily lives and work, just as the sun, moon, and stars do in the heavens.

In these texts, believers are not explicitly referred to as symbols of time or aeons. However, there are references to time and aeons as being connected to spiritual concepts such as redemption, the Word of God, and the Thought of God. In one passage, believers are described as "human watches" designating time, and in another passage, spiritual lives are referred to as "measures of aeon." Overall, the texts suggest that time and aeons are spiritual concepts that are intimately connected to God's plan for redemption, and believers may be seen as participating in this plan.

The Zodiac

The twelve apostles are also type of twelve signs of the Zodiac. One of followers of Valentinus identified the twelve apostles with the twelve signs of the Zodiac:

25 The followers of Valentinus defined the Angel as a Logos having a message from Him who is. And, using the same terminology, they call the Aeons Logoi.

The Apostles, he says, were translated into the twelve signs of the zodiac, for as

birth is managed by them, so too is rebirth <overseen> by the Apostles. (Extracts from the Works of Theodotus)

To these same Valentinians the Decad is indicated by seven circular bodies, an eighth heaven encircling them, and the sun and moon. The zodiac indicates the Dodecad.

The Ogdoad the heavenly world was within the compass of the Twelve Zodiacal Signs, that is to say, it extended from the moon upwards to the Boundary or Firmament.

The heavenly bodies excited the interest of early man. It is obvious that astronomy was a subject in which Job had delighted (Job 9:9; 38:31-32; see also Amos 5:8). Gesenius suggests that the word Mazzaroth (Job 38:32) relates to the Zodiac, and this is supported by the margin of the A.V.

The twelve signs of the Zodiac, answering to the twelve months of the year, are connected with different seasons, and these, in turn, speak of Yahweh's purpose. For example, winter is often related to death, and springtime to resurrection. (Gospel of Philip)

It should also be noted that the Greek Deity Aion was linked to the zodiac. Aion is usually identified as the nude or seminude young man within a circle representing the zodiac, or eternal and cyclical time. The "time" represented by Aion is unbounded, in contrast to Chronos as empirical time divided into past, present, and future. He is thus a god of the ages

This would also link the apostles with the twelve aeons of the Dodecad since the Apostles were put in place of the twelve signs of the Zodiac as birth is governed by the signs so is rebirth governed by the Apostles

The signs of the Zodiac, which are like the Dodecad:

They (the signs of the Zodiac) are a type of the twelve disciples and the twelve pairs (The First Apocalypse of James)

The Twelve Apostles Are a Type of the Aeons

Colossians 2:9 For in Christ all the fullness of the Deity dwells in bodily form.

Acts 2:1 When the Day of Pentecost had fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

Jesus came full of the Aeons this fullness of the aeons was poured out upon all those of the Church by the Spirit on the day of Pentecost

Christ the Verifier who stood as the sonship in their midst. this Christ bore twelve aspects which were manifest in the twelve apostles (The Untitled Text in the Bruce Codex)

Then Thomas said to him: "Lord, Savior, how many are the aeons of those who surpass the heavens?" The perfect Savior said: "I praise you (pl.) because you ask about the great aeons, for your roots are in the infinities. Now when those whom I have discussed earlier were revealed, he provided ....
"Now when those whom I have discussed earlier were revealed, Self-begetter Father very soon created twelve aeons for retinue for the twelve angels. All these are perfect and good. (The Sophia of Jesus Christ cp. Rev 4:4,6,7)

For this cause have I chosen you verily from the beginning through the First Mystery. Rejoice then and exult, for when I set out for the world, |11. I brought from the beginning with me twelve powers, as I have told you from the beginning, which I have taken from the twelve saviours of the Treasury of the Light, according to the command of the First Mystery. These then I cast into the womb of your mothers, when I came into the world, that is those which are in your bodies to-day. For these powers have been given unto you before the whole world, because ye are they who will save the whole world, and that ye may be able to endure the threat of the rulers of the world and the pains of the world and its dangers and all its persecutions, which the rulers of the height will bring upon you (Pistis Sophia chapter 7)

The Christ, has twelve powers of spiritual perception or mental ideas emanations from the Divine Mind these twelve powers or attributes are represented in the history of Jesus by the Twelve Apostles. So each of us has spiritual perception or attributes to make manifest, to bring out, and to use in the attainment of his ideals.

In order to command our powers and to bring them into unity of action, we must know what they are and their respective places on the staff of Being

The twelve apostles function as counterparts of the aeons they make up the body of truth or duodecad

The Dodecad

The Dodecad is group of twelve aeons they are the emanations of Anthropos and Ecclesia 

The Names of the aeons of the Dodecad are: 

• Paracletus (Comforter)  and Pistis (Faith) 
• Patricas (Paternal)  and Elpis (Hope) 
• Metricos (Maternal)  and Agape (Love) 
• Ainos (Praise) and Synesis (Intelligence) 
• Ecclesiasticus (Son of Ecclesia)  and Macariotes (Blessedness)
• Theletus (Perfect)  and Sophia (Wisdom) 

In the Dodecad, the masculine aeons’ names describe the functions of the aeons of the Ogdoad (especially Mind); the female aeons’ names describe virtues in a partially recognizable sequence (Faith, Hope, Love: 1 Corinthians 13.13).

The dodecad are forces and energies of the psychical universe or the material universe. They are the product of Anthropos and Ecclesia and are related to our states of being. The genders pairs refer to “form” and “substance,” so the Aeons of the Dodecad describe tangible actions and reactions

According to Irenaeus, the Valentinians say that the production of the Duodecad of aeons corresponds to the election of the twelve apostles. The twelfth emanation, the suffering Sophia, corresponds with Judas the twelfth apostle

Irenaeus writes that they think that Sophia's suffering points to Judas' apostasy because both were associated with the number twelve. He reiterates this by saying that the Valentinians relate the suffering Sophia to the betrayal of Judas. Thus her suffering was her error, when she did what was forbidden. It is Sophia's betrayal that results in her suffering which the Valentinians said corresponded to Judas' betrayal of Jesus

It is Sophia's betrayal that results in her suffering which the Valentinians said corresponded to Judas' betrayal of Jesus

Judas was replaced by Matthias this corresponds to the restoration of Sophia

The twelve sons of Jacob and the twelve tribes also signal the Dodecad (Against Heresies 1.18.4). So too the twelve stones on the breastplate and the twelve bells.[Genesis 35.22–26, 49.28; Exodus 28.21, 36.21. (Justin Martyr Dialogue with Trypho 42.1) 

The concept of the Twelve Aeons, also known as the Dodecad, is a central component of Gnostic cosmology. According to this belief system, the Aeons represent emanations of the divine and are arranged in pairs of male and female. Together, they form a system of twelve interconnected and complementary powers that emanate from the divine source.

The Twelve Apostles of Christianity are often seen as symbolic of the Twelve Aeons. Each of the apostles represents an aspect of the divine, and together they embody the fullness of God's power and wisdom.

Here is a breakdown of how each apostle may be associated with an Aeon:

1. Paracletus (Comforter) - Represents the Holy Spirit, who comforts and guides believers.
2. Pistis (Faith) - Represents the principle of faith and trust in God.
3. Patricas (Paternal) - Represents God the Father as the source and origin of all being.
4. Elpis (Hope) - Represents the principle of hope and optimism in the face of adversity.
5. Metricos (Maternal) - Represents the nurturing and caring aspect of God, as a mother cares for her children.
6. Agape (Love) - Represents the all-encompassing love of God, which transcends human understanding.
7. Ainos (Praise) - Represents the power of praise and worship in connecting with the divine.
8. Synesis (Intelligence) - Represents the principle of knowledge and understanding.
9. Ecclesiasticus (Son of Ecclesia) - Represents the Church, as the community of believers.
10. Macariotes (Blessedness) - Represents the state of being blessed by God.
11. Theletus (Perfect) - Represents the perfection and completeness of God.
12. Sophia (Wisdom) - Represents the principle of wisdom and the knowledge of God.

the twelve apostles are seen as symbolic of the twelve Aeons of the Dodecad. Here is a breakdown of how each apostle may be associated with an Aeon:

1. Paracletus (Comforter) - This attribute could be associated with the Apostle Peter, who is often seen as a representative of the divine Comforter, providing support and guidance to believers.

2. Pistis (Faith) - The attribute of faith can be linked to the Apostle Andrew, who displayed faith and trust in the teachings of Jesus.

3. Patricas (Paternal) - This attribute, representing fatherhood and protection, could be associated with the Apostle James (son of Zebedee), who was one of the prominent disciples and had a close relationship with Jesus.

4. Elpis (Hope) - The attribute of hope can be aligned with the Apostle John, who emphasized the hope and expectation of eternal life through Jesus' teachings.

5. Metricos (Maternal) - This attribute, symbolizing motherhood and nurturing, could be associated with the Apostle Philip, who is said to have cared for and nurtured the early Christian community.

6. Agape (Love) - The attribute of love can be linked to the Apostle Bartholomew, who demonstrated selfless love and devotion in his discipleship.

7. Ainos (Praise) - The attribute of praise can be aligned with the Apostle Thomas, who is often remembered for his expression of praise and devotion to Jesus.

8. Synesis (Intelligence) - This attribute, representing intelligence and understanding, could be associated with the Apostle Matthew, who was known for his background as a tax collector and his ability to comprehend and articulate Jesus' teachings.

9. Ecclesiasticus (Son of Ecclesia) - This attribute, symbolizing community and belonging, could be linked to the Apostle James (son of Alphaeus), who was part of the close-knit group of disciples forming the early Christian community.

10. Macariotes (Blessedness) - The attribute of blessedness can be aligned with the Apostle Thaddaeus, who is believed to have experienced the joy and blessedness of being a follower of Jesus.

11. Theletus (Perfect) - This attribute, representing perfection, could be associated with the Apostle Simon the Zealot, who dedicated himself to the pursuit of righteousness and perfection in his discipleship.

12. Sophia (Wisdom) - The attribute of wisdom can be linked to the Apostle Judas Iscariot, who, despite his unfortunate betrayal, may be seen as representing the potential for growth and redemption through the pursuit of wisdom.

Moses and Joshua built altars made of twelve stones, twelve men carried the ark of the covenant across the Jordan, and Elisha placed twelve stones around the bull when he contended with the priests of Baal.[Exodus 24.4; Joshua 4.9, 4.20, 3.12; 1 Kings 18.31]

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