The Valentinian and the Sefirot

The Valentinian and the Sefirot








# **The Valentinian and the Sefirot**


The interplay between Valentinian thought and Jewish mysticism, particularly Kabbalah, reveals profound parallels in their descriptions of divine emanation and structure. Both traditions depict God as manifesting through stages, utilizing a system of paired attributes or emanations that define the divine order. The concept of the **Sefirot** in Kabbalah and the **Aeons** in Valentinianism function as metaphysical structures that reveal divine characteristics, emphasizing order, balance, and the gradual unfolding of divinity into the cosmos.


## **The Root of the All and the Emanation of the Four**


The Valentinian Exposition from the Nag Hammadi Library describes the ineffable Father as **"the Root of the All,"** an expression that evokes the image of a tree, similar to the **Sefirot** as the "Tree of Life" in Kabbalistic thought. The Father, before any manifestation, exists alone in silence:


> "He dwells alone in silence, and silence is tranquility since, after all, he was in fact One and nothing existed before him. He also exists as Twoness and as a Pair, and his partner is Silence. And he possessed the All dwelling within him." (*A Valentinian Exposition, Nag Hammadi Library*)


Here, the ineffable God first emanates into Two—representing a primordial polarity—and then into Four. The **Tetrad** in Valentinianism corresponds to this fourfold emanation: **Mind and Truth, Word and Life, Man and Church**. This Tetrad is the foundation of the Pleroma, analogous to the **four letters of the Tetragrammaton (YHWH)** in Jewish mysticism.


Further in the text, the expansion of the Father continues:


> "The Fourth accordingly is he who restricted himself in the Fourth: while dwelling in the Three-hundred-sixtieth, he first brought himself (forth), and in the Second he revealed his will, and in the Fourth he spread himself out." (*A Valentinian Exposition, Nag Hammadi Library*)


This reference to **360** represents the totality of divine emanation, linking it to the idea of a **full cycle or completion**. The number 360 corresponds to the **entirety of divine manifestation**, an idea that resonates with the mystical numerology found in Kabbalah.


## **The Tetrad and the Shemhamphorash**


In Jewish mystical traditions, the **Tetragrammaton (YHWH)** is permutated into **72 divine names**, known as the **Shemhamphorash**. This transformation reflects the idea that the divine name contains hidden dimensions, unfolding into the angelic hierarchy. Valentinianism similarly understands the **Tetrad as generating additional divine manifestations**, with the structure of the Aeons expanding into the **Decad (10 Aeons) and Dodecad (12 Aeons), forming a total of 30 Aeons in the Pleroma**.


> "That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. [...] And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad." (*A Valentinian Exposition, Nag Hammadi Library*)


Here, the **Decad** (10 Aeons) mirrors the **Ten Sefirot**, which in Kabbalah serve as the divine attributes through which God interacts with the world. The **Dodecad (12 Aeons)** extends this manifestation, paralleling how **the 10 Sefirot are connected by 22 paths**, forming the **"32 Paths of Wisdom"**, a key structure in Kabbalah.


## **The Decad and the Sefirot**


The Valentinian **Decad** consists of paired emanations, much like the Sefirot, which function in dynamic relationships. The ten Valentinian Aeons of the Decad are:


1. **Bythios (Profound) and Mixis (Mixture)**
2. **Ageratos (Never old) and Henosis (Union)**
3. **Autophyes (Essential nature) and Hedone (Pleasure)**
4. **Acinetos (Immovable) and Syncrasis (Commixture)**
5. **Monogenes (Only-begotten) and Macaria (Happiness)**


In Kabbalistic thought, the **Sefirot** are similarly understood as divine attributes, each with its own function. The first three Sefirot—**Keter (Crown), Chokhmah (Wisdom), and Binah (Understanding)**—parallel the **Valentinian Mind (Nous), Word (Logos), and Life (Zoe)**. The **lower Sefirot**, such as **Chesed (Mercy) and Gevurah (Judgment)**, reflect **aspects of divine justice and balance**, which in Valentinianism manifest as the interplay between **male and female Aeons**.


## **The Father as the Tree and the Tree of Life**


Valentinian texts often describe the **Father as a tree**, which aligns with the **Tree of Life (Etz Chaim)** in Kabbalistic thought. The **Tripartite Tractate** states:


> "The Father is a single one, like a number, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a 'father,' the name 'son' follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit." (*The Tripartite Tractate, Nag Hammadi Library*)


The **Sefirot** are arranged **in a tree-like pattern**, connected by **22 paths**, corresponding to the **22 letters of the Hebrew alphabet**. In Jewish mysticism, these paths serve as the channels through which divine energy flows. The **Valentinian Aeons** similarly exist in structured pairs, reflecting a dynamic process of emanation and return.


## **The Numerological Significance of the Tree of Life**


In both Valentinianism and Kabbalah, **numerology plays a crucial role** in the divine structure. The **10 Sefirot + 22 paths** create the **"32 Paths of Wisdom,"** a system mirrored in Valentinian teachings where the **Aeons form numerical structures representing divine totality**. Additionally, the **seven lights of the Jewish menorah**, symbolizing divine wisdom, can be understood in relation to the **Aeons and their functions within the Pleroma**.


> "The seven lamps allude to the branches of human knowledge, represented by the six lamps inclined inwards towards, and symbolically guided by, the light of God represented by the central lamp." (*Jewish Mystical Tradition*)


This **symbolism of divine light** is reflected in Valentinian descriptions of the **Aeons as divine attributes**, forming the **Pleroma**—the **fullness of divine presence**.


## **Conclusion**


The Valentinian system of **emanation** bears striking parallels to the **Sefirot** of Kabbalah. Both describe a structured process where the **divine manifests in stages**, forming a tree-like pattern of **paired attributes**. The **Tetrad of Valentinianism corresponds to the Tetragrammaton (YHWH), and the Decad to the Ten Sefirot**. Both traditions employ **numerological structures, divine names, and symbolic trees** to illustrate how **God emanates into the cosmos while maintaining transcendence**.


By examining these connections, we see that **Valentinianism and Kabbalah share a common mystical language**, revealing a deep-seated tradition of **divine emanation and structure**, shaping early Christian and Jewish esoteric thought.





















I will speak my mystery to those who are mine and to those who will be mine. Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who exists as Oneness. He dwells alone in silence, and silence is tranquility since, after all, he was in fact One and nothing existed before him. He also exists as Twoness and as a Pair, and his partner is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten. (The Nag Hammadi Library A Valentinian Exposition)

God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind. For on behalf of the All, he received an alien Thought since there were nothing before him. From that place it is he who moved [...] a gushing spring. Now this is the Root of the All and Oneness without any one before him. Now the second spring exists in silence and speaks with him alone. And the Fourth accordingly is he who restricted himself in the Fourth: while dwelling in the Three-hundred-sixtieth, he first brought himself (forth), and in the Second he revealed his will, and in the Fourth he spread himself out. (The Nag Hammadi Library A Valentinian Exposition)

This passage is taken to mean that the root of the All the Father first spreads himself out into Two and than Four. From Four he also extends himself as far as Three Hundred Sixty, representing the ultimate edge of the Pleroma although in a distinct dimension of his transcendent essence he keeps himself restricted to the primal Four.

The Four primal emanations maybe a symbol for the four worlds (Olam) in Kabbalah they could also stand as a symbol for 4 letters of the divine name YHWH or Tetragrammaton (meaning "consisting of four letters"). The Tetragrammaton was permutated into 72 angelic names by simply taking the yo da valve and mutating them

The Valentinians understood the four primal emanations as a refernce to the tetragrammaton which was permutated into 72 angelic names by simply taking the yo da valve and permutating them, that was known as the Shemhamphorash.

The different names of God in the Jewish mysticism current at the time of Jesus the names of God were understood to be emanations or divine attributes of God they were hypostasis or emanations of Godhead manifesting into existence as the world's are coming into existence Jewish mysticism

In Jewish angelology, the angels and archangels are manifested as coming forth and emanating from Godhead and originally all the angels were personifications of these things and they were named with a suffix EL which means of God for example Micha-EL the loving kindness of God Rapha-EL the healing of God and so on. In the Kabbalah the Sephirot became the emanation of the more abstract moral qualities of God in the Valentinian Pleroma of the Aeons Godhead was manifested in pairs male/female pairs

The Valentinian Exposition from the Nag Hammadi Library

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth. This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad). And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad. Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontrad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma.
But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. (The Nag Hammadi Library A Valentinian Exposition)



The Decad is the Sefirot
God emanated himself in stages to create the universe. There are ten aeons, which are vessels or containers called the Sephirot (the word Sephirot means emanations). These emanations or attribute that are manifested are powers and virtues, wisdom, knowledge, justice, mercy, and so on these are still referenced in attributions to the seven lights of the Jewish synagogue, which you will find on the altar in a synagogue with seven lights this seven lights will reference 10 Sefirot.

The seven lamps allude to the branches of human knowledge, represented by the six lamps inclined inwards towards, and symbolically guided by, the light of God represented by the central lamp.

There are 22 paths that connect these ten Sephirot and that makes 32 names of God. The root attributes of the powers and virtues of God were understood as a kind of tree like the tree of life. It was the image of God in mankind as the blind men said I see men as trees walking we find a lot of this tree language in this tree of life are ten Sefirot ten vessels

The tree of sefirot also has a numerological significance. Between the 10 sefirot run 22 channels or paths, which connect them, a number which can be associated with the 22 letters of the Hebrew alphabet. Together the spiritual forces of the 10 sefirot and the 22 connecting channels are called the "32 Paths of Wisdom".






Samuel Zinner writes:

Morever the name Theudas is curiously reminiscent of Syrian Jewish-Christian tradition and this might explain the many Jewish (actually; Jewish-Christian) Kabbalistic elements in the Valentino an system. Traditional scholarship over-emphasizer traditional scholarship over-elements the Valentnian system.aspects of Valentine's thought we therefore now turn to an examination of the possible Jewish components found in his metaphysics.First in the Valentnian system Logos. and Zoe (word and Life) emit ten emanations whereas the celestial Son of man and Ecclesia (Church) emit twelve emanations.These number correspond precisely to the ten sefirot and the twelve tribes of Israel whi Kabbalists add together in order to arrive at the number of the 22 Letters of the Hebrew alphabet. (The Gospel of Thomas By Samuel Zinner)

In later Valentnian school of Ptolemy we encounter a doctrine of two Sophia's precisely paralleled in the Kabbalah Upper and lower shekhinah, the upper being wholy righteous, the lower being morally ambiguous. (The Gospel of Thomas By Samuel Zinner)

The Jewish-Christian Ebionite distinction between the celestial Saviour the earthly Jesus. also seems to be reflected in Valentnian thought. The Valentnian system reflected in Valentnian thought. The Valentinian systems references to concepts such as the Father measure size or extent are all reminiscent of the ancients shi'ur qomah traditions. For Valentinus Sophia is the last of the aeonic emanations precisely as Shekinah is the final sefirah in Kabbalah . (The Gospel of Thomas By Samuel Zinner)

According to Ptolemy all the aeons were Words which is exactly paralleled in the Kabbalah a teaching that the ten sefirot correspond to God's ten words of creative command in the Genesis creation account (nine explicit commands one implicit). (The Gospel of Thomas By Samuel Zinner)

The Valentinian use of gematria in the Greek name iesous is also indicative of typical Kabbalistic procedures. Although gematria was by no means confined to Jewish circles in light of the other extensive specifically Jewish parallels in Valentinus' thought it is more natural to associate his practice of gematria with Judaism than with Hellenism. (The Gospel of Thomas By Samuel Zinner)

As the Zohar teaches that Hokhmah made the emanation Elohim (Binah understanding) so the Valentnian Ptolemy teaches that Sophia is exalted above the Demiurge. Naturally qualifications must be made with regard to various details but the overall general paradigms seem sufficient to indicate a strong Jewish or better Jewish-Christian component within Valentinianism and we would suggest that the best candidate for transmission of these ideas to Valentinus would be Theudas. (The Gospel of Thomas By Samuel Zinner)


Since it is quite likely that the Nag Hammadi Gospel of Truth was written by Valentinus we should comment on it somewhat .Its Jewish Christian character is especially apparent in its divine Name Christology. We note that the word God occurs in this document only once and this is strongly suggestive of the traditional Jewish avoidance of the name God. There is a heavily Syrian Jewish-Christian complexion this text if this tendency had been mediated to Valentinus via Theudas this then might imply that the latter may have been of Syrian origin. (The Gospel of Thomas By Samuel Zinner)

According the Gospel of Truth 17 the obvious flaws in creation do not in actuality exist. For the mutable creation itself in contrast to the immutable Father can be said to be non_existent therefore the flaws in creation are no dishonor to God. In Folio 18 We find a point curiously Philo Oblivion did not emerg into existence from the Father even if it did come to because of him (The Gospel of Thomas By Samuel Zinner)


The image of the hypostatic Book in folios 19_23 is deeply Jewish-Christian in tone. 6In folio 23 we encounter a list of emanational attributes associat!ed with the supernal pleroma man of which curiously coincide to varying degrees with the Kabbalistic sefirot such as Wisdom Knowledge Forbearance. Crown Glory Love.Folio 24 reflects the Syrian Jewish-Christian idea that the feminine bosom of the Father is the Holy spirit Jewish-Christian as well is the Triad of Father Mother (=Holy Spirit) and Son ... into the Father into the Mother Jesus of the unending sweetness Folio 27 s lan_guage may indicate Knowledge of the traditions concerning pre-existence found in the Gospel of Thomas logion19 and this yet another Syrian feature of the Gospel of Truth...those come into existence... before they come into existence Fo-lios 38-39 present the Jewish-Christian doctrine of the Son as the Name of the Father.This passage implies that the Father essence is unnameable for his essence cannot be named there fore the Son is his name. (The Gospel of Thomas By Samuel Zinner)

The Logos is an Angel

The Logos is an Angel







**The Logos as an Angel**


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


The concept of the *Logos* as an angelic being is deeply embedded in ancient Jewish and Hellenistic  thought, particularly in the writings of Philo  of Alexandria. Philo describes the *Logos* as a mediator between God and the world, an intermediary power that functions as God’s messenger and creative agent. In this framework, the *Logos* takes on characteristics commonly associated with angels, particularly in its role as the divine Word, the great archangel, and the ruler of Israel.




### **Philo’s Description of the Logos as an Angel**


Philo of Alexandria explicitly refers to the *Logos* as an angelic being. In *On the Confusion of Tongues* 146, he writes:


> “And even  if there  be not as yet anyone who is worthy to be called  a son of God, nevertheless let him labor earnestly to be adorned according  to His first-born word (*Logos*), the eldest of his angels, as the great archangel of many names; for he is called the authority, and the name of God, and the word (*Logos*), and man according to God’s image, and he who sees Israel.”


Here, the *Logos* is directly called “the eldest of His  angels” and “the great archangel.” This passage highlights  the *Logos* as the firstborn of God’s heavenly host,  emphasizing its function as a divine messenger and ruler over Israel.


In *On Dreams* 1.215, Philo further describes the *Logos* as the angelic presence of God:


> "For God, as Shepherd and King, leads all things according to justice; and the divine Word (*Logos*) is the divider of all things, and the captain and pilot of the universe, and the law by which all things are directed. But some say that He is Himself a man, and that he is called 'the Being' (*ho ōn*), and that he is the eldest of the angels, both the ruler of Israel and the visible Lord, who, being the eldest of all, is called the Archangel."


Philo’s description aligns with the Jewish belief that God communicates with the world through angelic intermediaries. The *Logos*, as the highest angelic being, functions as God's visible manifestation and ruler of Israel, similar to the Angel of the Lord in the Hebrew Scriptures.


### **The Logos and the Angel of the Lord**


The *Logos* shares attributes with the Angel of the Lord in the Hebrew Bible, who speaks on behalf of God and is often identified with God’s presence. For example, in Exodus 3:2-6, the Angel of Yahweh appears in the burning bush, yet the text later states that it was God speaking. This duality mirrors Philo’s conception of the *Logos* as both distinct from and unified with God.


Additionally, Exodus 23:20-23 describes an angel sent to guide Israel, stating that “my name is in him.” This aligns with Philo’s description of the *Logos* as “the name of God” and suggests that the *Logos* was understood as an angelic manifestation of the divine will.


### **The Logos in Relation to the Aeons and Emanations**


The Valentinian tradition later incorporated a similar understanding of the *Logos* as an emanation from the divine. According to the followers of Valentinus:


> “The Angel is a Logos having a message from Him who is. And, using the same terminology, they call the Aeons Logoi.”


Here, the angelic function of the *Logos* is emphasized in relation to divine emanations, reinforcing the idea that the *Logos* serves as a divine intermediary, much like the angelic host in Jewish cosmology.


### **The Logos and the Role of Angels in Creation**


The Book of Jubilees describes the angels as God’s agents in creation:


And the angel of the presence spoke to Moses according to the word of Yahweh, saying: Write the complete generations of the creation, how in six days Yahweh Elohim finished all his works and all that he created... For on the first day he created the heavens which are above and the earth and the waters and all the spirits which minister before him; the angels of the presence, and the angels of sanctification..."


The connection between the Logos and the angelic hosts aligns with the idea that divine intermediaries execute God's will. Psalm 33:6 states:


> “By the Word of Yahweh were the heavens made; and all the host of them by the breath of his mouth” (Psalm 33:6).


The *Logos* is often associated with the creative power of God, acting as the agent through which the heavens and earth were formed. Genesis 1:3 states, “Let there be light,” and it was the *Logos*—as the divine Word—that brought light into being. This creative role aligns with Philo’s depiction of the *Logos* as a mediator between the transcendent God and the material world.


The Emanation of the Logos and the Angels
In Jewish and early Christian thought, angels are often understood as emanations of the divine, extending God's presence into the world while maintaining His transcendence. Philo expresses this view when he describes the Logos as an "emanation" or an "offspring" of God, similar to how angels are portrayed.


The Logos is thus not separate from God but a direct extension of His will. As Philo states in On the Migration of Abraham (6):For it was impossible that anything mortal should be formed in the similitude of the supreme Father of the universe, but it could only be made in the likeness of the second God, who is the Word (Logos) of the supreme Being; since it is fitting that the rational soul of man should bear it as an impression of the Word, since the Word is the eldest-born image of God."


While Philo calls the Logos the "second God," he does not mean an independent deity but rather a divine emanation fulfilling the role of the highest angelic being.


### **Conclusion**


Philo’s descriptions of the *Logos* align closely with the Jewish concept of an angelic mediator. As “the eldest of the angels” and “the great archangel,” the *Logos* functions as the divine Word, the visible Lord, and the ruler of Israel. The *Logos* shares characteristics with the Angel of Yahweh, serves as God’s agent in creation, and acts as the mediator between the transcendent God and the material world.


This understanding of the *Logos* influenced later Christian thought, particularly in the Gospel of John, which identifies Jesus as the *Logos* made flesh. However, within Philo’s framework, the *Logos* remains an angelic power, the highest of God’s messengers, revealing divine will to humanity.

What is Fate?

 What is Fate?

**Understanding Fate and Providence in Ancient Thought**

Fate, often understood as the force that determines the course of events, has been a subject of intense philosophical and theological exploration throughout history. The concept of fate, defined as "that which is destined or decreed; appointed lot," suggests inevitability and immutability. It is typically seen as a force beyond human control, determining the outcomes of both personal and universal events. While fate is often understood as inevitable and unchangeable, it does not always carry a clear implication of whether the outcomes are good or evil. In ancient Greco-Roman thought, fate was considered an overwhelming force that governs both earthly and heavenly affairs, and various schools of thought sought to understand and interpret its role in human life.

### Fate in the Greco-Roman World

In the Greco-Roman world, fate was regarded as an essential force shaping the destiny of all beings. The Stoics, for example, emphasized fate as a central component of their philosophy. According to the Stoics, fate represented the natural order of the universe, which was governed by divine reason or logos. While individuals were encouraged to cultivate virtue, they were also taught to accept fate with equanimity. For the Stoics, the ultimate goal was to remain indifferent to external circumstances, including pleasure and pain, and to align one’s will with the natural course of the world. This philosophical approach stressed that individuals should maintain peace of mind in the face of life's uncertainties, accepting that fate often plays a significant role in their lives.

Fate in this context was not viewed negatively but was instead regarded as an integral part of the cosmos. The Stoics believed that everything, from the smallest event to the grandest universal law, was preordained according to divine reason. Human beings, in this framework, could not escape fate, but they could cultivate inner virtues that allowed them to respond to it with wisdom.

### Astrological Determinism

Astrology in the ancient world, much like today, played a significant role in shaping individuals' understanding of fate. Astrologers believed that the position of the stars and planets at the time of a person’s birth had a profound impact on their destiny. This view, known as astrological determinism, held that celestial bodies exerted influence over an individual's life, shaping their character, behavior, and future. According to ancient astrological traditions, the alignment of the stars could predict key events, such as the timing of marriages, the likelihood of success in battle, and even the outcome of political struggles.

Astrology was seen as a tool to unlock the secrets of fate. It was not simply about predicting the future but understanding the forces that guided an individual’s path. Scholars like Gesenius noted that in many ancient cultures, including the Hebrew and Chaldee traditions, astrology was widely practiced as a means of divining fate. The belief that cosmic forces shaped human existence was prevalent in many ancient societies, where astrology was considered a legitimate science for understanding fate.

### The Pharisees and Fate

The Pharisees, a prominent Jewish sect during the Second Temple period, had a nuanced understanding of fate. According to the Jewish historian Josephus, the Pharisees believed that everything was determined by both fate and God. Josephus writes, “They attribute everything to Fate and to God; they hold that to act rightly or otherwise rests, indeed, for the most part with men, but that in each action Fate co-operates” (*The Jewish War*, II, 162-163). This statement reflects the Pharisees’ belief that while human beings possess free will and are responsible for their actions, fate, as a divine force, also plays a significant role in determining the outcome of events.

For the Pharisees, fate was not seen as an entirely impersonal force. Instead, it was closely tied to divine providence, with God’s will guiding the course of events. Fate and free will were believed to coexist in a delicate balance. While individuals were expected to make moral choices, they also recognized that their lives were influenced by forces beyond their control. This dual belief in human agency and divine predestination reflects a tension that is common in many religious and philosophical systems, where individuals must navigate the interplay between personal responsibility and the greater cosmic order.

### Fate and Free Will in Ancient Thought

The ancient understanding of fate often reflects a tension between determinism and free will. While philosophers and theologians differed in their interpretations, they generally agreed that fate was an important force shaping human existence. Some traditions, such as Stoicism and astrology, emphasized the inevitability of fate and encouraged individuals to align with it. Others, like the Pharisees, acknowledged both fate and human free will, with a focus on the importance of personal responsibility in moral decision-making.

In all these systems, fate was not a simple, monolithic concept but was rather understood in various ways, often depending on the cultural, philosophical, and religious context. Whether viewed as an impersonal force, a divine will, or a combination of both, fate was seen as a guiding principle that shaped the course of individual lives and the unfolding of history. The ancient world’s understanding of fate continues to influence modern discussions about determinism, free will, and the nature of human agency.

**The Valentinian Understanding of Fate and the Cosmos**

In the cosmology of Valentinus, a distinctive and complex framework of divine emanation and creation emerges. Central to this system is the concept of the Pleroma, which represents the fullness of divine being and the origin of all creation. Within Valentinian thought, the Pleroma is the realm of the First Principle, the ultimate and unknowable source from which all existence emanates. Below this lofty divine realm, there are various levels of creation, each corresponding to a different stage in the unfolding of divine power and knowledge. This structure offers a nuanced understanding of fate, which is intertwined with the cosmic order and the intermediary forces at work in the material and spiritual realms.

### The Pleroma and the Ogdoad

The Valentinian cosmos begins with the Pleroma, the source of all divine emanations. It is the realm of the highest and most perfect existence, from which the Aeons—divine attributes or aspects—emerge. These Aeons represent the various qualities of the First Principle, which together form the totality of divine nature.

The first level beneath the Pleroma is the Ogdoad, a realm that holds particular significance in Valentinian thought. The Ogdoad is a space where the fallen Wisdom, or Sophia, resides. This Wisdom is described as having been formed “in being” and “in knowledge” through the emanations of Christ and the Holy Spirit. The formation “in being” led to the creation of the fixed stars, symbolizing the fixed order of the cosmos, while the formation “in knowledge” brought about the separation of passions from Sophia and the generation of spiritual substance. This spiritual substance, known as *pneumatikon*, plays a crucial role in Valentinian soteriology, which is concerned with the restoration of divine order and the return of the soul to the Pleroma.

Within the Ogdoad, Sophia’s passions were transformed by the Holy Spirit into two distinct substances: the material (*hylē*) and the psychic (*psychikon*). The material substance represents the lower, earthly aspects of existence, while the psychic substance relates to the soul and the intermediary nature of humanity. This separation of passions marks the beginning of the creation of the material world, with these substances forming the foundation of the lower realms.

### The Hebdomad and the Role of the Demiurge

The next level below the Ogdoad is the Hebdomad, or the realm of the seven heavens. This domain is shaped by the fallen Wisdom, specifically through the creation of the psychic substance. The Demiurge, an important figure in Valentinian cosmology, rules over the Hebdomad. The Demiurge is seen as the creator of the sublunary world, formed from the psychic and material substances that were generated by Sophia’s separation. The Hebdomad is often associated with the seven planetary spheres, each of which is governed by a celestial ruler. The Demiurge, as the ruler of this lower realm, is responsible for the formation of the material world, and it is within this context that the creation of the devil and evil spirits occurs. The devil, described as *kosmokrator* (world ruler), exercises dominion over the sublunary realm, which is the earthly domain where fate plays a significant role in the unfolding of events.

The Demiurge’s creation of the material world, as well as his role in the generation of evil spirits, introduces a dualistic element into Valentinian thought. While the Pleroma represents the fullness of divine harmony, the lower realms, under the influence of the Demiurge, are characterized by imperfection, division, and corruption. This dualism between the higher and lower realms reflects a worldview where the material world is not inherently good but instead a reflection of the fallen state of Sophia, the divine Wisdom.

### Fate and the Heavenly Bodies

In this cosmological structure, the concept of fate emerges as a force mediated by the heavenly bodies. The Valentinian understanding of fate aligns with certain ancient ideas, particularly the notion that celestial bodies exert influence over human affairs. Fate, in this view, is exerted through the positions and movements of the stars and planets, which affect the course of events in the sublunary realm. The stars and planets, as part of the heavenly order, are seen as powerful intermediaries that shape the destiny of individuals and the world.

However, Valentinian thought also distinguishes between the fate of those in the material realm and the freedom of the spiritual realm. While fate governs the lives of those who are bound to the material world, Christians—those who possess the divine spark—are believed to be exempt from the deterministic influence of fate. This duality is reflected in early Christian literature and Gnostic texts, including the writings of Bardaisan of Edessa and certain Nag Hammadi texts, which emphasize the idea that Christians, through their spiritual nature, transcend the influence of fate. In this sense, while fate is a powerful force in the sublunary world, it does not have the same hold over the divine soul or the believer, who is destined to return to the Pleroma.

### Conclusion

The Valentinian understanding of fate is deeply intertwined with its cosmological vision, where the interplay between divine emanation, spiritual substance, and material creation shapes the destiny of all beings. While fate is exerted through the heavenly bodies and governs the sublunary realm, the Christian, in their divine essence, is seen as ultimately beyond the reach of fate. The Valentinian narrative offers a unique interpretation of fate that combines the influence of the celestial order with the redemptive power of spiritual ascent, where the goal is to transcend the limitations of the material world and return to the divine fullness of the Pleroma. This understanding of fate highlights the tension between determinism and divine freedom, a theme that resonates throughout Gnostic thought and early Christian teachings.

**Valentinian Views on Fate and the Role of Salvation**

In Valentinian thought, the concept of fate is intricately intertwined with the cosmological order, the powers governing the heavens, and the potential for human salvation. The narrative of fate, especially in relation to the astrological influences on individuals' lives, is deeply connected to the teachings of Valentinus, who posited that fate was a force shaped by the heavens but could be transcended through divine knowledge and spiritual rebirth.

In Valentinian cosmology, the Hebdomad—the seven heavens, as well as the Ogdoad above them—represent the stages of creative power, with the Pleroma being the highest emanation of divine existence. Above these realms lies the realm where the divine wisdom, or Sophia, once fell. This fall led to the creation of the material world, governed by the Demiurge. The Demiurge, in this system, forms the "sublunary" world—the world beneath the moon—which is dominated by the planetary spheres (the seven "planets," including the sun and moon). These spheres are seen as the agents of the invisible forces and powers that govern fate in the physical world.

According to the *Works of Theodotu*, these powers, although invisible and intangible, control the movements of the stars and influence the fate of individuals:  

*“Fate is a union of many opposing forces and they are invisible and unseen, guiding the course of the stars and governing through them. For as each of them arrived, borne round by the movement of the world, it obtained power over those who were born at that very moment, as though they were its own children”* (Extracts from the Works of Theodotu, 69). These powers, aligned with the planetary bodies, influence the lives of those born under their guidance, imprinting the course of their lives.

As these powers govern existence, they can be divided into different types: some are beneficent, others maleficent, some aligned with the right and others with the left. *“The twelve signs of the Zodiac and the seven stars which follow them rising now in conjunction, now in opposition… these, moved by the powers, show the movement of substance toward the creation of living beings”* (Extracts from the Works of Theodotu, 71). This suggests that not only do the powers guide birth and the conditions of life, but they also play a role in the spiritual and material formation of human beings. However, individuals are born into a battlefield of these opposing forces, and their fate is shaped by which side of this cosmic battle they are aligned with.

However, the Valentinian worldview provides a distinct and esoteric understanding of salvation. Central to this salvation is the concept of gnosis, or divine knowledge. Those who attain gnosis are liberated from the dominion of these heavenly forces and from the deterministic grip of fate. The coming of the Lord, according to Valentinian teachings, signals the possibility of transcending fate and moving into a state of divine providence. The text from *The Works of Theodotu* articulates this:  

*“The Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, ‘Peace on the earth and glory in the heights.’ Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ”* (Extracts from the Works of Theodotu, 74). The birth of the Savior is seen as a cosmic event that disrupts the old astral determinism, offering those who believe in Christ a new path—one that leads beyond fate to divine guidance.

Through baptism, believers are symbolically washed from the grip of fate, receiving a spiritual rebirth that frees them from the tyranny of the celestial bodies and their influence. The *Works of Theodotu* emphasizes the significance of this act:  

*“Until baptism, fate is real, but after it the astrologists are no longer right”* (Extracts from the Works of Theodotu, 78). The washing away of the old life in baptism symbolizes freedom from the deterministic forces of the cosmos, a transition to divine providence where believers are no longer subject to the whims of fate.

In Valentinian soteriology, this freedom from fate is not simply a physical or ceremonial act but is deeply tied to spiritual knowledge and the understanding of one’s true nature. The transformation is both ontological and epistemological: those who understand who they truly are—children of the divine—are no longer subject to the arbitrary laws of the celestial bodies. As Valentinian teachings suggest, *“the results prophecied show that Fate exists for the others and the consideration of calculations is a clear proof… For example, the Magi not only saw the Lord's star but they recognized the truth that a king was born and whose king he was, namely of the pious”* (Extracts from the Works of Theodotu, 75).

This reveals a deep metaphysical truth: fate is a construct for those who lack the knowledge (gnosis) to transcend it. As *The Works of Theodotu* explains, baptism is not only a ritual washing but also a means of liberation from the cosmic forces that once ruled over one's life:  

*“For he who was baptized unto God advanced toward God and has received ‘power to walk upon scorpions and snakes,’ the evil powers”* (Extracts from the Works of Theodotu, 76).

Ultimately, for the Valentinian Gnostic, salvation is about transcending fate and becoming aligned with divine providence. This path of salvation is illuminated through the teachings of Christ and the attainment of gnosis, which enables the believer to rise above the powers of fate, living not according to the stars, but according to the guidance of the divine.

**Beyond Fate: Free Will and the Human Condition**  

Throughout history, human beings have grappled with the nature of existence and the forces that govern it. Philosophers, theologians, and mystics have debated whether life is ruled by fate, divine providence, or human will. The Sadducees, a Jewish sect in the Second Temple period, rejected the idea that fate controlled human destiny, insisting that individuals were responsible for their own actions. Similarly, certain Gnostic traditions, such as those found in *Eugnostos the Blessed*, dismiss fate, providence, and self-governance as inadequate explanations of reality. Instead, these traditions present a radical claim: that true understanding comes only through direct knowledge of the ultimate source of existence.  

### The Denial of Fate, Providence, and Self-Governance  

The Sadducees denied the workings of fate, believing that each person was solely responsible for their circumstances (Josephus, *Jewish Antiquities* XIII.172-173). This stance sharply contrasted with the Pharisees, who held that fate played a role in human affairs, albeit alongside free will. Like the Sadducees, *Eugnostos the Blessed* rejects the notion that fate, providence, or self-rule govern existence. The text states:  

> "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." (*Eugnostos the Blessed*)  

Here, three dominant philosophical explanations of the world’s order are dismissed. The idea that the universe governs itself is seen as empty and lifeless. Providence, often understood as divine foresight or intervention, is declared foolish. Fate, which suggests an impersonal force determining all things, is said to be incapable of discernment. These perspectives, while influential in ancient thought, are portrayed as misleading constructs of human reasoning.  

### True Knowledge and the Path to Immortality  

Rather than relying on philosophical speculation, *Eugnostos* insists that true understanding comes from an entirely different source—the *God of Truth*. The text emphasizes that those who attain knowledge are freed from the limitations of worldly illusions and attain a higher state of existence:  

> "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*)  

This statement presents knowledge (*gnosis*) as the key to transcending the limitations of earthly existence. Unlike fate, providence, or self-governance, which all fail to provide real wisdom, the direct acknowledgment of the true God leads to immortality—not in the sense of an inherent immortal essence but as a transformation brought about through knowledge.  

### Responsibility and the Pursuit of Truth  

The emphasis on knowledge as the means of liberation aligns with the belief that human beings are not subject to arbitrary cosmic forces but are instead responsible for their own understanding and actions. The Sadducees, who denied fate, shared a similar conviction: people are accountable for their choices, and their actions determine their outcomes. This perspective is echoed in *Eugnostos*, which portrays the pursuit of knowledge as an active process requiring discernment and effort.  

In contrast to deterministic systems that leave no room for human agency, *Eugnostos* presents an invitation to those who seek understanding:  

> "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*)  

Here, knowledge is not imposed on individuals by fate or divine decree but is granted to those who actively seek it. The reference to being "begotten by First Who Was Sent" suggests that those who attain true understanding align themselves with the highest source of wisdom.  

### The Rejection of Fate and Providence  

In *Eugnostos, the Blessed*, the idea of fate, providence, and self-governance is critiqued as an incomplete understanding of reality. Eugnostos rejects the notions that the world operates through predetermined outcomes or divine orchestration, instead focusing on the individual’s role in navigating life and attaining true knowledge. According to Eugnostos, any belief in fate or external control of one's life leads to an empty existence, as it removes personal agency and the ability to directly shape one’s destiny. This aligns with the view that human life is governed not by external forces, but by individual wisdom and knowledge of the truth.  

Ecclesiastes 9:11 mirrors this rejection of fate and providence by acknowledging the unpredictability and randomness of life. It states: "I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happen to them all." This passage reinforces the idea that success is not guaranteed by one's abilities, wisdom, or strength, and that unexpected events, over which individuals have no control, often determine outcomes. Both Ecclesiastes and *Eugnostos* recognize the limitations of relying on external forces, and emphasize the necessity of personal agency in understanding and navigating life.  

### Conclusion  

The rejection of fate, providence, and self-governance in *Eugnostos the Blessed* and the teachings of the Sadducees presents a vision of existence that prioritizes human responsibility and the pursuit of true knowledge. Rather than being bound by impersonal forces or predetermined destinies, individuals have the capacity to seek and attain understanding. This pursuit is not merely an intellectual exercise but a transformative process that leads to a state beyond mortality.  

The message is clear: those who rely on fate, providence, or self-rule are misled. True freedom and ultimate destiny lie not in passive acceptance but in the active pursuit of knowledge, leading to communion with the God of Truth.  

In this study we will look at the Gnostic understanding of Fate. But first an introductory reading from The Apocryphon of John:

24 I said, "Christ, where did the counterfeit spirit come from?''

He said to me, "(It all began) when the Mother whose mercy is great and the holy Spirit, the compassionate, who troubles herself with us—the seed that is, the Epinoia of the light awakened the thinking of human beings of the generation of the eternal, luminous, perfect Human. Then the Chief Ruler knew that they surpassed him in the excellence of their wisdom. He wanted to restrict their plan for he was ignorant. He did not understand [that] they were wiser than he. He made a plan with his powers. {He made a plan and begot Fate.}

They begot Fate and they bound the gods of heaven and angels and demons and human beings with measures and seasons and times in order to keep them all in its fetter—for it was lord over them all. (The Apocryphon of John)

Understanding Fate

fate--"That which is destined or decreed; appointed lot. Fate suggests inevitability and immutability in strict use, but usually carries no clear implication of whether it is good or evil" (Webster). 

In the Greco-Roman world fate was considered to be the overwhelming force that determines the destiny of all earthly and heavenly 

The philosophy of the Stoics stressed fate or natural destiny; one should be of high virtue but strive for indifference to pain or pleasure.

Astrologers in the ancient world like today considered “the position of the stars at the hour of birth, by various arts of computation and divining . . . determined the fate of individuals.” (Gesenius’s Hebrew and Chaldee Lexicon, translated by S. P. Tregelles, 1901, pp. 166, 167)

The Pharisees Regarding their ideas about fate or providence, Josephus reports: “[They] attribute everything to Fate and to God; they hold that to act rightly or otherwise rests, indeed, for the most part with men, but that in each action Fate co-operates.”—The Jewish War, II, 162, 163 (viii, 14).

Valentinian Understanding

In the system of Valentinus, the seven heavens (referred to as the Hebdomad), and even the region above them (referred to as the Ogdoad), were regarded as but the lowest and last stage of the exercise of creative power. Above them was the Pleroma, where were exhibited the first manifestations of the evolution of subordinate existence from the great First Principle.

The Ogdoad, is a place where the fallen Wisdom dwells, having been formed “in being” (κατ᾿οὐσίαν) and “in knowledge” (κατὰ γνῶσιν) by two emanations of the Pleroma, viz. Christ and Holy Spirit. The formation “in being”seems to have given rise to the realm of the fixed stars, whereas the formation “in knowledge” led, on the one hand,to the separation of passions from the fallen Sophia, and, on the other hand, to the generation of the spiritual substance (τὸ πνευματικόν), which will play a crucial role in the Valentinian soteriology.
The separated passions were, in turn, transformed by the Holy Spirit into two other substances, the material and the psychic one.

The next level is the level of the Hebdomad. It is created by Wisdom from the psychic substance, along with its ruler and his angels. This ruler, called Demiurge, is responsible for the formation of the psychic and material elements, thus becoming a creator of the sublunary world. His realm, the Hebdomad, seems to correspond to the seven planetary spheres. Finally, along with the formation of the material elements, the Demiurge also created the devil and the evil spirits. The devil is described as κοσμοκράτωρ, the ruler of the (sublunary) world.

It is against this background that a particular view of fate, widespread in early Christian literature, is reflected in the Valentinian narrative. This view includes two suppositions: (a) the notion of fate as a force exerted by or mediated through the heavenly bodies, which somehow determines the course of events, including human action, in the sublunary realm; (b) the belief that fate in this sense either does not exist or does not pertain to the Christians. Various versions of this view can be found in the Christian apologists, Bardaisan of Edessa, and some gnostic texts from the Nag Hammadi library.

The Powers and Forces

69 Fate is a union of many opposing forces and they are invisible and unseen, guiding the course of the stars and governing through them. For as each of them arrived, borne round by the movement of the world, it obtained power over those who were born at that very moment, as though they were its own children. (Extracts from the Works of Theodotu)

70 Therefore through the fixed stars and the planets, the invisible powers holding sway over them direct and watch over births. But the stars themselves do nothing but display the activity of the dominant powers, just as the flight of the birds (for omens) indicates something but effects nothing. (Extracts from the Works of Theodotu)

71 Now the twelve signs of the Zodiac and the seven stars which follow them rising now in conjunction, now in opposition, . . . these, moved by the powers, show the movement of substance toward the creation of living beings and the turn of circumstances. But both the stars and the powers are of different kinds: some are beneficent, some maleficent, some right, some left, and that which is born shares in both qualities. And each of them comes into being at its own time, the dominant sign fulfilling the course of nature, partly at the beginning, partly at the end. (Extracts from the Works of Theodotu)

As the heavenly bodies are carried around by the motion of the cosmos, these powers ride upon them, and whichever has reached the upper position obtains authority over those beings that are born in that particular moment.
The text says that the seven ‘planets’ (i.e. five planets plus the Sun and the Moon), moved by those powers, somehow indicate “the motion of the substance to the becoming of the animals”
(71): this enigmatic phrase probably refers to the above-­‐mentioned teaching of the psychic substance, from which the Demiurge creates the souls of beings generated in the sublunary realm. Our passage suggests that each generated being has its own dominant power, which also seems to be responsible for its coming to life and dying. This, at least, is how I take this sentence:  "And each of them comes into being at its own time, the dominant sign fulfilling the course of nature, partly at the beginning, partly at the end." (Exc. Th. 71).

that which is born finds itself in the midst of a battlefield: powers are different, some are right, some are left, some beneficient, some maleficent, and “that which is born is shared by them“, that is to say, that which is born can be subdued by either side of the battle,one being the side of God (i.e., presumably, the Demiurge) and the other the side of the devil:

72 From this situation and battle of the powers the Lord rescues us and supplies peace from the array of powers and angels, in which some are arrayed for us and others against us. For some are like soldiers fighting on our side as servants of God but others are like brigands. For the evil one girded himself, not taking the sword by the side of the king, but in madly plundering for himself. (Extracts from the Works of Theodotu)

Birth

74 Therefore the Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, “Peace on the earth and glory in the heights.” Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ.  (Extracts from the Works of Theodotu)

75 They say that the results prophecied show that Fate exists for the others and the consideration of calculations is a clear proof. For example, the Magi not only saw the Lord's star but they recognized the truth that a king was born and whose king he was, namely of the pious. At that time only the Jews were noted for piety; therefore the Saviour going down to the pious, came first to these who at that time were carrying fame for piety.  (Extracts from the Works of Theodotu)

76 As, therefore, the birth of the Saviour released us from “becoming” and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received “power to walk upon scorpions and snakes,” the evil powers. And he commands the disciples “When ye go about, preach and them that believe baptise in the name of the Father, and of the Son and of the Holy Spirit,” in whom we are born again, becoming higher than all the other powers.  (Extracts from the Works of Theodotu)

That’s why the Lord came, to show “a new path of salvation“ to those who believe him. This new path is a path leading beyond fate, liberating man from fate and delivering him to providence: „Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord

himself, men's guide, who came down to earth to transfer from fate to his providence those who came to believe in Christ“ (74). According to our author, this delivery takes place through baptism, which is „called death and an end of the old life when we get rid of the evil principalities, but it is also called life according to Christ, of which he is the only Lord“

Freedom from Fate

According to Valentinian teaching, one's fate depended on whether one had attained to gnosis or not. Those who did not have gnosis were believed to be subject to judgement and punishment by the Craftsman (demiurge) and his associates in the "Middle" (Gospel of Philip 66:7-20).

78 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth. (Extracts from the Works of Theodotu)

Thus baptism is a transcendence of fate, delivering the believer to providence: „Until baptism fate is real, but after it the astrologists are no longer right.“

Clement of Alexandria compares humans governed by fate to marionettes on strings.6 Tatian describes fate as an invention of evil demons who rule over nativities and generate various courses of life without any sense of justice, simply to amuse themselves like spectators in a theatre.“But we are above fate,“ says Tatian defiantly, “and instead of rambling (planetary) demons, we have come to know one ruler who does not ramble; we are not led by fate and have rejected its lawgivers.”7

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

Man, through his thought, is working out his own salvation; he is created in the image and likeness of God and is finally to reach "the goal unto the prize of the high calling of God in Christ Jesus" (Phil. 3:14).

Gnostic Apostolic Succession

The concept of apostolic succession is central to early Christianity, signifying the transmission of divine authority and knowledge from Jesus to his disciples and their successors. While the mainstream church claims an unbroken line through Peter and the bishops of Rome, Gnostic Christians, particularly the Valentinians, preserved a different lineage—one rooted in mystical knowledge (gnosis) and the transmission of secret teachings. This tradition, as evidenced by early Christian texts, suggests that the true apostolic succession was not limited to hierarchical structures but was instead based on spiritual enlightenment.

The True Successor: James, Not Peter

The traditional claim that Peter was the chief apostle and the foundation of the Church is not strongly supported in the earliest Christian writings. Instead, the Book of Acts chapter 15:13-21 portrays James as the leader of the early Christian community in Jerusalem, making the final ruling on doctrinal matters.

The Gospel of Thomas reinforces this claim. In saying 12, the disciples ask Jesus who will lead them after his departure, to which he replies:

“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.”

This declaration affirms James' preeminent role in preserving Jesus' teachings. His leadership was based not on institutional power but on his deep spiritual insight and close relationship with Jesus.

The Transmission of Hidden Knowledge

The transmission of secret teachings was a fundamental part of early Christian mysticism. Hippolytus, a third-century Christian writer, records that the Naassenes, a sect often associated with early Christian Gnosticism, claimed to have received their secret doctrines from Mariamne (presumably Mary Magdalene), who in turn received them from James, the brother of the Lord. This transmission of knowledge through James and Mary Magdalene aligns with the existence of several important Gnostic texts, such as the Apocalypse of James, the Pistis Sophia, and the Gospel of Mary, which depict Mary Magdalene and James as primary recipients of Jesus’ hidden teachings.

Clement of Alexandria further confirms this tradition by stating that Valentinus, the greatest of the Gnostic teachers, was instructed by Theudas, who had been a disciple of Paul (Stromata 7:17). This direct connection to Paul reinforces the legitimacy of Valentinian succession, showing that their teachings were not fabrications but part of an authentic Christian lineage.

The Valentinian Claim to Apostolic Succession

Unlike the emerging Orthodox Church, which emphasized external authority, the Valentinians believed that true succession was based on spiritual revelation. The Gospel of Truth, attributed to Valentinus, emphasizes the necessity of divine revelation:

“No one could have been revealed among those who had been entrusted with salvation unless the book had appeared.”

This statement highlights the idea that salvation is linked to knowledge (gnosis), which must be revealed rather than imposed through institutional structures. The Valentinians saw themselves as the rightful inheritors of the apostolic tradition, possessing the hidden wisdom necessary for salvation.

The Gospel of Philip expands on this idea, emphasizing the importance of chrism over baptism:

“We are called Christians from the word ‘chrism,’ not from the word ‘baptism.’ Christ also has his name from chrism, for the Father anointed the Son, the Son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, Holy Spirit.”

Here, the text explicitly outlines the Valentinian understanding of apostolic succession. The Father anointed the Son, the Son anointed the apostles, and the apostles anointed their successors. This passage demonstrates that the transmission of divine authority was not merely symbolic but followed a direct, spiritual lineage. This succession was not dependent on institutional hierarchy but on the continued transmission of divine knowledge and power through the laying on of hands and anointing.

The Apostolic Tradition in Valentinianism

The Valentinian tradition was not a deviation from Christianity but a continuation of its deepest mysteries. In The Treatise on the Resurrection, a Gnostic teacher reassures a disciple:

“These words I have received from the generosity of my Lord, Jesus the Christ. I have taught you and your brothers and sisters, who are my children, about them, and have omitted nothing that may strengthen you.”

This reflects the personal transmission of knowledge, a hallmark of true apostolic succession. Similarly, in Ptolemy's Letter to Flora, the Valentinian teacher affirms:

“For, if God permits, you will later learn about their origin and generation, when you are judged worthy of the apostolic tradition which we too have received by succession.”

This statement underscores that Valentinian teachers saw themselves as part of an unbroken lineage, tracing their wisdom back to Jesus and his apostles. Unlike the institutional church, which relied on external ordination, the Valentinians maintained that only those who were spiritually prepared could receive and pass on the true apostolic tradition.

Conclusion

The Valentinian claim to apostolic succession challenges the mainstream narrative of an unbroken institutional hierarchy. By tracing their lineage through James, Mary Magdalene, and Paul, and by emphasizing gnosis over ecclesiastical authority, the Valentinians preserved a different but equally valid Christian tradition. Their teachings reveal that apostolic succession was not about titles and offices but about receiving and transmitting divine knowledge. In this light, the Valentinians—not the bishops of Rome—are the true heirs of the apostolic tradition.

Valentinus: Christian Mystic and Teacher

**Valentinus: Christian Mystic and Teacher**


Valentinus was a second-century Christian mystic and poet whose teachings emphasized mystical knowledge (*gnosis*). He is often labeled a "Gnostic" due to the central role that *gnosis* played in his theological framework, but his beliefs were deeply rooted in early Christian traditions. Born around 100 AD in Phrebonis, a town in Upper Egypt, Valentinus received his education in nearby Alexandria. This city, known for its vibrant intellectual and religious discourse, shaped his theological outlook.


In Alexandria, Valentinus became a disciple of Theudas, a Christian teacher who had himself studied under the Apostle Paul. Valentinus claimed that Theudas had transmitted to him secret wisdom that Paul had reserved for his closest disciples. This esoteric knowledge became a foundation of Valentinus' own teachings. Like many early Christian mystics, he reported having a vision of the risen Christ. Following this profound experience, he began his career as a Christian teacher in Alexandria around 120 AD. His theological insights quickly gained attention, and he attracted a devoted following in both Egypt and Syria.


Around 136 AD, Valentinus left Alexandria and traveled to Rome, making a brief stop in Cyprus along the way. Upon arriving in Rome, he gained a reputation for his eloquence and depth of knowledge. His ability to express complex theological ideas in poetic and philosophical terms won him great respect within the Roman Christian community. By 143 AD, he had become such an influential figure that he was considered a leading candidate for the office of bishop. However, it is uncertain whether he declined the position himself or was ultimately passed over. Regardless, he continued to teach in Rome for at least another decade, further developing his theological system.


The later years of Valentinus’ life remain uncertain. Some sources suggest that he remained in Rome until his death around 155 AD, while others claim that he left the city after failing to attain the bishopric, retreating to Cyprus. His teachings, however, did not fade with his passing. His disciples continued to develop and spread his ideas throughout the Roman Empire, creating a distinct school of thought known as Valentinianism.


### **The Teachings of Valentinus**


Valentinian theology is deeply esoteric and poetic, drawing from both Christian and philosophical traditions. At the heart of his teachings was the concept of *Bythos* (Depth), the ultimate, unknowable God. From *Bythos* emanated a series of divine beings called Aeons, representing aspects of the divine mind. These Aeons formed the *Pleroma*, the fullness of divine existence.


However, a cosmic mishap occurred when one of the Aeons, often identified as Sophia (Wisdom), acted outside the harmonious order, leading to the creation of the material world. Unlike other Gnostic sects that depicted the creator of the physical realm as an entirely malevolent being, Valentinus' teachings suggested that the Demiurge (the craftsman of the material world) was an ignorant but not entirely evil entity, acting as a distant image of the true God. Humanity, according to Valentinian thought, was composed of three distinct groups:


1. **The spiritual (pneumatic)** – those who possessed divine knowledge (*gnosis*) and were destined to return to the divine realm.
2. **The psychic (soulish)** – ordinary Christians who lived moral lives and would be rewarded in a lesser heavenly state.
3. **The material (hylic)** – those entirely bound to the physical world, who would ultimately perish.


Valentinus and his followers maintained Christian rituals, including baptism, but also practiced a unique rite known as the "Mystery of the Bedchamber." This ritual symbolized a spiritual union rather than a literal marriage, emphasizing the believer’s restoration to divine wholeness. Unlike some other early Christian sects, the Valentinians sought to remain within the broader Christian community rather than separate themselves entirely.


### **Legacy of Valentinus**


Valentinianism remained influential for several centuries, drawing both admiration and opposition from church leaders. The discovery of the *Nag Hammadi* texts in 1945 renewed scholarly interest in Valentinus, as many of these writings reflected his theological perspective. Though eventually labeled as heretical by later church authorities, Valentinus' legacy endures as one of the most sophisticated and poetic expressions of early Christian mysticism.

  

Syzygy the Gender of the Aeons

What is the Syzygy in Gnostic theology?
or
Syzygy the Gender of the Aeons







### Syzygy: An Integral Concept in Valentinian and Gnostic Theology


The term "syzygy" plays a significant role in Valentinian theology, referring to pairs of complementary Aeons that emanate from God. These pairs, often described as male-female, embody harmonious qualities that together form the state of fullness known as the *Pleroma*. This idea illustrates a central Gnostic theme: wholeness achieved through unity.


In Gnostic cosmology, each syzygy consists of a male-named Aeon representing form and a female-named Aeon symbolizing substance. These pairs are not merely symbolic; they reflect the underlying structure of divine reality, where balance and union are essential principles.


---


### Syzygy in the Greek Language


The word *syzygy* originates from the Greek σύζυγος (*sýzygos*), which means "mate" or "yoked together." It comes from the root words **σύν** (*sýn*, meaning "together") and **ζυγός** (*zugós*, meaning "yoke" or "pair"), ultimately derived from the Proto-Indo-European root *yewg-* meaning "to join or tie together."


---


### Biblical Usage


The term σύζυγος (*sýzygos*) appears once in the Greek New Testament, in Philippians 4:3:


> "Yes, I ask you also, true yokefellow (*σύζυγε*), help these women who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life."


There is some debate about whether *σύζυγος* here refers to a specific person (possibly named Synzygus) or is simply a general term for a colleague or companion in ministry. Thayer's Greek Lexicon and other sources suggest that it may be a title or a proper name, as Paul often plays on names to convey deeper meanings.


---


### Related Terms in the Septuagint and New Testament


The verb συζεύγνυμι (*syzeúgnymi*), meaning "to yoke together" or "to join," is closely related to *sýzygos*. This verb appears four times in the Bible:


1. **Ezekiel 1:11 (LXX)** – Describing the wings of cherubim joined together:
> "Each had two wings expanded adjoining (*συζευγμέναι*) each other, and two wings covering their bodies."


2. **Ezekiel 1:23 (LXX)** –
> "Their wings, expanded below the firmament, flapped one against another (*συζευγμέναι*), and each had a pair covering their bodies."


3. **Matthew 19:6** –
> "Therefore, what God has joined together (*συνέζευξεν*), let no one separate."


4. **Mark 10:9** –
> "What therefore God has joined together (*συνέζευξεν*), let no man separate."


In both the Septuagint and New Testament, *syzeúgnymi* often refers to a divinely established union, particularly in marriage.


---


### Etymology and Theological Implications


The Greek term σύζυγος and its related forms carry the idea of union, partnership, and mutual dependence. In the context of Valentinian theology, syzygies represent the unity of divine principles and the restoration of harmony within the Pleroma. The concept resonates with the biblical portrayal of marriage, where two individuals are joined as one by God for a higher purpose.


This idea finds further theological expression in Valentinian thought, where the human aspiration for gnosis involves the reunion of the fragmented self with its divine counterpart. Syzygy thus becomes a symbol of both cosmic and personal restoration, a movement from separation and deficiency to completeness and fullness within the divine order.


### The Biblical Use of Syzygy


The concept of *syzygy* or "pairing" is present in both scripture and Gnostic thought. While Valentinian theology uses syzygies to describe the harmonious male-female Aeon pairs within the *Pleroma*, the Bible also reflects symbolic and literal instances of divinely ordained pairs, yoked unions, and dual representations.


---


### New Testament Usage


1. **Matthew 19:6**
> "Wherefore they are no more twain, but one flesh. What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."


2. **Mark 10:9**
> "What therefore God hath joined together (*συνέζευξεν*, 4801), let not man put asunder."


In both verses, the Greek word *συζεύγνυμι* (*syzeúgnymi*, 4801) is used, meaning "to yoke together." These passages refer to the marriage union, where two individuals are joined by God as "one flesh." This illustrates the divine intention for harmony and unity within human relationships.


---


### Philippians 4:3


> "And I intreat thee also, true yokefellow (*σύζυγε*, 4805), help those women which laboured with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life."


The term *σύζυγε* (*sýzyge*) here is often debated. Some scholars believe Paul was addressing a specific individual named Syzygus, urging him to fulfill his role as a "true yokefellow" in reconciling Euodia and Syntyche. Others interpret it as a general term, appealing to any trusted companion in the church.


Paul’s use of this term reflects a theological and social call for unity, partnership, and reconciliation—concepts central to both biblical teachings and Gnostic syzygy symbolism.


---


### Twosomes in Scripture


The concept of syzygy is further illustrated by notable pairs in the Bible, representing themes of harmony, conflict, or divine purpose:


- **Adam and Eve:** The first human pair, symbolizing creation and partnership.
- **Cain and Abel:** Representing sin and righteousness.
- **Abraham and Sarah:** Symbolizing the covenant and faith.
- **David and Jonathan:** An example of deep spiritual friendship.
- **Samson and Delilah:** A story of strength and betrayal.
- **Solomon and the Queen of Sheba:** Wisdom and admiration.
- **Jacob and Esau:** Sibling rivalry and reconciliation.
- **Mary and Martha:** Faith and service.
- **Moses and Aaron:** Leadership and priesthood.
- **Sodom and Gomorrah:** Dual cities representing judgment.
- **Urim and Thummim:** Divine guidance through paired objects.


---


### Ezekiel's Vision


In Ezekiel 1:10-11, the prophet describes the four living creatures with pairs of wings:


> "Their wings were spread upward; each had two wings touching the wing of another, and two wings covering their bodies."


This imagery of paired wings and living creatures parallels the Valentinian notion of primal syzygies in the emanations from the Monad, as described in the *Valentinian Exposition*. The cherubim, with their paired wings and harmonious configuration, symbolize the divine fullness (*Pleroma*) and balance within creation.


---


### Conclusion


The Bible’s use of symbolic pairs and yoked unions mirrors the Valentinian understanding of syzygies as representations of divine harmony and balance. Whether through marital unity, spiritual companionship, or prophetic visions, the scriptural concept of *syzygy* emphasizes partnership, reconciliation, and the restoration of completeness through divine purpose.




### Personal Angels and Syzygy


The concept of *syzygos* in ancient thought often extends beyond mere companionship or earthly partnership. In certain interpretations, it symbolizes a mystical union between an individual and a personal angel, divine twin, or heavenly counterpart. This idea resonates with elements of both biblical and Gnostic traditions.


---


### Biblical Evidence for Personal Angels


1. **Acts 12:14-15**
> "And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, *It is his angel.*"


In this passage, the early disciples assumed that Peter's guardian angel, rather than Peter himself, was at the gate. This implies a belief in the existence of personal angels who closely resemble and represent the individual.


2. **Matthew 18:10**
> "Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."


Jesus here affirms that individuals, especially children, are watched over by angels who dwell in the divine presence.


3. **Psalm 34:7**
> "The angel of the Lord encamps around those who fear Him, and He delivers them."


This suggests the protective role of angels assigned to believers.


4. **Hebrews 1:14**
> "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"


This reinforces the idea of angels as divine helpers, closely connected to individuals on their spiritual journey.


---


### Syzygy and the Divine Twin


In Gnostic texts, the concept of a personal angel as one's *double* or divine self is particularly emphasized.


- **The Gospel of Thomas, Saying 108**
> "Jesus said, 'Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth.'"


This saying suggests a mystical unity between the individual and Christ, symbolizing a deeper reunion with one's divine counterpart or higher self.


- In Valentinian thought, the syzygy represents a pairing that restores wholeness. Each person may metaphorically "rejoin" with their divine counterpart or angel, achieving completeness and spiritual harmony.


---


### Mystical Reflection: The Personal Angel as a Divine Mirror


The idea of a personal angel as a "divine reflection" aligns with the syzygy motif. The angel is seen as the individual's divine double, representing their true spiritual nature beyond worldly limitations. This mirrors the Valentinian aim of gnosis: to reunite with one's higher, divine aspect and thereby dissolve the illusion of separation.


---


### Conclusion


The concept of personal angels in biblical and mystical traditions illustrates the divine connection between individuals and the heavenly realm. Whether as protectors, guides, or reflections of one's spiritual self, these angels play a central role in both scriptural narratives and Gnostic interpretations, embodying the principle of syzygy and the restoration of spiritual unity.


### Male-Female Symbolism in Gnostic Thought and Scripture


In certain Gnostic traditions and biblical texts, male and female symbolism is often used to represent deeper spiritual principles, with the female aspect sometimes symbolizing sin or the fallen state, and the male representing salvation, purity, and spiritual transformation. This symbolism is deeply tied to concepts of duality, transformation, and the purification of the soul.


---


### Female as Symbol of Sin and Destruction


1. **James 3:15 (Rotherham’s Emphasized Bible)**
> "This wisdom is not one from above coming down, but is earthly, born of the soul, demoniacal."


In this verse, the "earthly wisdom" is associated with a lower, more base nature—symbolized by a female principle. The Gnostic tradition often viewed earthly wisdom, or materialistic knowledge, as rooted in a fallen state of existence, which contrasts with the higher, spiritual wisdom that leads to salvation.


2. **James 1:13-15**
> "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death."


This passage metaphorically ties "lust" and "sin" to a female principle, wherein lust "conceives" sin, which in turn leads to death. The female principle is depicted as the agent of birth to sin, echoing the theme of temptation and the fall from virtue.


3. **Psalm 7:14**
> "Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood."


In this psalm, the imagery of pregnancy and childbirth is used to describe the unfolding of sinful, destructive actions. This aligns with the Gnostic view of the female as a symbol of materiality and the entrapment of the soul in worldly desires.


4. **The Teachings of Silvanus**
> "If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone."


Here, the "female part" is associated with the physical or fleshly desires, while the "male part" symbolizes the rational, higher state of being. The text emphasizes the need to transcend the "female" principle (symbolizing the lower desires) and focus on the "male" (higher mind) for spiritual ascension.


---


### Male as Symbol of Salvation and Spiritual Purity


1. **Revelation 14:4**
> "These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb."


This passage contrasts the virgins who have not been "defiled with women" (symbolizing spiritual purity) with those who follow the Lamb (Christ). The male virgins represent those who have transcended worldly temptations and the "female" principle of sin, focusing solely on the spiritual path.


2. **The Gospel of Thomas, Saying 114**
> "Simon Peter said to them, 'Mary should leave us, for females are not worthy of life.' Jesus said, 'See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven.'"


In this saying, Jesus transforms Mary into a male figure, symbolizing the purification of the soul. The transformation signifies the soul's ascension, transcending the physical and lower nature (represented by the female) to become spiritually enlightened (represented by the male). This teaching illustrates the Gnostic belief in the necessity of spiritual purification and transformation to achieve salvation.


---


### Conclusion: The Symbolism of Male and Female in Gnostic and Biblical Thought


In these texts, the female principle is often associated with sin, temptation, and the physical or material world, while the male principle symbolizes salvation, spiritual purity, and the ascent to higher consciousness. In Gnostic thought, this duality is not about literal gender but about the internal struggle between the lower, more earthly desires and the higher, divine aspirations. The transformation of the soul, depicted as making the "female" become "male," represents the shedding of worldly attachments and the elevation of the soul to a higher, spiritual state.


### Gender of the Aeons in the Pleroma in Valentinian Cosmology


In Valentinian thought, the concept of the **Pleroma** (Greek for "fullness" or "completion") is essential in understanding the divine emanations, the **Aeons**. The Aeons are divine beings or attributes that emanate from the ultimate source, the **One** or **Monad**. These Aeons exist in male/female pairs, called **syzygies** (from Greek *syzygos*, meaning "joined together"). Each pair of Aeons embodies a balance of divine attributes, with the male aspect often representing the conceptual, rational, or active principle, while the female aspect represents the form, wisdom, or manifest aspect.


---


### 1. **The Structure of the Pleroma and the Gendered Aeons**


In Valentinian cosmology, the **Pleroma** consists of various syzygies that represent the fullness of the divine. The Pleroma begins with four foundational pairs, each consisting of a male and female Aeon:


- **Depth and Silence**: These represent the unknowable, transcendent nature of God. Depth is often seen as the male aspect, while Silence is the female counterpart, symbolizing the unspoken or unmanifested.

- **Mind and Truth**: Mind (Nous) represents the divine intellect or consciousness (male), while Truth (Aletheia) represents the revealed or manifest truth of the divine (female).


- **Word and Life**: Word (Logos) is the active principle, the thought or reason of God (male), and Life (Zoe) is the expression of that life, often equated with Sophia or divine wisdom (female).


- **Humanity and Church**: Humanity (Anthropos) represents the archetypal human being, the reflection of the divine mind, while Church (Ekklesia) represents the spiritual community, the body of the elect that is united with the divine through the Aeons.


These pairs form the basis for the emanation of further Aeons, making the total number of Aeons in the Valentinian system thirty, distributed in male-female syzygies. The male aspects are often associated with **thought**, **concept**, and **reason**, while the female aspects are associated with **form**, **manifestation**, and **wisdom**.


---


### 2. **The Process of Procreation in the Pleroma**


In Valentinianism, **procreation** is not just a physical act but a spiritual process by which divine emanations come into being. The **Aeons** are often described as "begetting" or "giving birth" to new Aeons in a process that reflects the divine nature of the **Father**. This is depicted in texts such as the *Tripartite Tractate* and the *Valentinian Exposition*:


- **Procreation** in the Pleroma is viewed as a continuous emanation of divine attributes. The Father, often symbolized by the **Uncreated One**, gives birth to the Aeons, and each new emanation is a reflection of both the male and female principles.
- The **Church** is also part of this procreative process, often described as the "fullness" or "Pleroma" of Christ. In this sense, the Church is considered to be one of the primary Aeons or emanations, reflecting the unity of the divine with the elect (the redeemed souls).


---


### 3. **Male/Female Syzygies and Their Roles in Creation**


The **male and female aspects** of the Aeons play complementary roles in creation. The male principle (e.g., Logos, Anthropos, Mind) is the **thought** or **conceptual** aspect of the divine, while the female principle (e.g., Zoe, Ecclesia, Truth) represents the **manifestation** or **form** of those concepts. The dynamic between these paired aspects reflects the interplay between the unmanifested divine and its outward expression.


For example:
- **Logos and Zoe**: Logos, the divine Word, is the expression of the divine will, while Zoe, Life, is the actualization of that Word, the manifestation of life itself. This relationship reflects the idea that thought and action, concept and manifestation, are inseparable in the divine.

- **Anthropos and Ecclesia**: Anthropos, the divine prototype of humanity, is paired with Ecclesia, the Church, which represents the collective of the elect. Anthropos reflects the divine image in humanity, while Ecclesia embodies the spiritual community that is united with the divine.


---


### 4. **The Role of the Aeons in the Prologue of John**


The Valentinian understanding of the Aeons can be closely linked to the Prologue of the **Gospel of John** (John 1:1-4):


- **Logos** (the Word) is equated with the divine principle that brings all things into being. This is seen as the male aspect of the divine, the rational thought or consciousness.
- **Zoe** (Life) is closely tied to Logos in the creation of all things, and in Valentinian terms, Zoe represents the feminine aspect, the expression of the divine life that flows from the Logos. Life is described as the light of humanity, specifically the elect, showing the intimate relationship between the divine Word and the Church.


---


### 5. **The Valentinian Understanding of Gender and Salvation**


Valentinian texts also include teachings on the **transformation** of the soul, often using male/female symbolism to describe the process of **spiritual ascent**:


- In **Gospel of Thomas** Saying 114, Jesus says that a woman must "become male" in order to enter the Kingdom of Heaven, symbolizing the soul's transcendence of the physical and the feminine principle (associated with sin and materiality).
- The idea is not about literal gender but about the **spiritual transformation** of the soul, which moves from a state of material entrapment (symbolized by the female) to a state of spiritual enlightenment and purity (symbolized by the male).


---


### Conclusion: The Gendered Aeons and Spiritual Transformation


In Valentinian cosmology, the gendered Aeons reflect a divine balance of thought and form, male and female, and act as a model for the soul's journey. The syzygies are not simply dualistic but represent the unity and interconnectedness of the divine attributes, both masculine and feminine. The balance of these principles within the Pleroma forms the spiritual foundation for the Valentinian understanding of creation, redemption, and the soul's eventual return to the divine.


Syzygies in Valentinian Thought


The concept of the syzygy, or pair, holds a central place in Valentinian thought. A syzygy represents the harmonious pairing of complementary Aeons, forming a state of fullness, known as the *Pleroma*. This realm embodies divine wholeness and completion. Each pair in Valentinian cosmology is understood as a union of male and female qualities, where the male corresponds to form and the female to substance.


#### The Primary Syzygies


At the core of Valentinian cosmology are four foundational syzygies that describe different aspects of God:


1. **Depth (Bythos) and Silence (Sige)**: This syzygy represents the unknowable God, beyond all comprehension and form.
2. **Mind (Nous) and Truth (Aletheia)**: This pair embodies the comprehensible God, revealing divine intellect and certainty.
3. **Word (Logos) and Life (Zoe)**: These Aeons signify the active God, through whom creation and sustenance emerge.
4. **Humanity (Anthropos) and Church (Ecclesia)**: This syzygy represents the immanent God present in human experience and spiritual community.


In these pairs, Depth, Mind, Word, and Humanity correspond to the "male" aspects of divinity, while Silence, Truth, Life, and Church represent the "female" aspects. From these primary pairs, a process of emanation generates eleven additional syzygies, resulting in a total of fifteen pairs, or thirty Aeons. Together, these Aeons form the Pleroma, the divine realm of completion.


#### Separation and Deficiency


The harmonious unity of the Pleroma was disrupted through the actions of Sophia, whose desire for independent knowledge led to a state of separation and deficiency (*hysterema*). This deficiency created the illusion of a fragmented world, characterized by ignorance and division. Within this lower realm, the perception of opposites—such as male and female, light and darkness, or life and death—emerges.


However, Valentinian thought emphasizes that these distinctions are illusory. The *Gospel of Philip* (53:14-23) illustrates this point:


> "Light and darkness, life and death, right and left are mutually dependent; it is impossible for them to separate. Accordingly the 'good' are not good, the 'bad' are not bad, 'life' is not life, 'death' is not death."


This passage highlights the inseparable and interdependent nature of perceived opposites, stressing that their division is an illusion born of ignorance.


#### Restoration Through Gnosis


Valentinianism teaches that every human possesses a divine seed, or pneuma, which must be reunited with its heavenly counterpart or angelic syzygy. This process of reunification, achieved through gnosis, dissolves the illusion of separation and restores the individual to wholeness within the Pleroma. Gnosis, in this context, is both knowledge of God and the restoration of unity.


According to the *Gospel of Truth* (24:27–25:6), this restoration is likened to the vanishing of darkness when light appears:


> "Inasmuch as the deficiency came into being because the Father was not known, from the moment the Father is known the deficiency will not exist. As with a person's ignorance—when one receives gnosis, ignorance of the other passes away of its own accord, as the darkness vanishes when the light appears, so also the deficiency vanishes in the completion, so from that moment on the realm of appearance is no longer manifest but rather will pass away in the harmony of unity."


This insight reveals that deficiency is merely the consequence of ignorance. When divine knowledge is attained, the false world of appearances ceases to exist, and the individual perceives the true, unified reality.


#### Monistic Vision


Valentinianism presents a profoundly monistic vision of existence, where the divine is the only true reality. Dualistic distinctions between body and mind or substance and form are rendered meaningless. The world of separation and opposites is an illusion that dissolves when one attains gnosis and experiences the fullness (*pleroma*) of the divine.


In this mystical restoration, the individual transcends worldly illusions, perceiving the divine harmony that encompasses all things. Through gnosis, the mystic returns to the original unity, experiencing a profound realization of the inseparable and harmonious nature of existence. 

In this study we will look at the word Syzgy which is an important part of Gnostic theology

The aeons tended to emanate from God in male-female pairs called “syzygies” (singular syzygy). One of the members of each pair had a grammatically feminine name and the other had a grammatically masculine name. 

Syzygos is numbered with Strong's Concordance 4805 it is used once in the Greek New Testament Philippians 4:3 (We will look at Philippians 4:3 below) it is not used in the Septuagint. However the word comes from another root word 4801 this word is used 4 times 2 in the Septuagint and 2 in the Greek New Testament 

LXX Ezekiel 1:11 And the wings of the four were expanded upwards, each having a pair expanded adjoining each other and a pair<4801> folded on their body.

LXX Ezekiel 1:11 And the four had their wings spread out above; each one had two joined to one another<4801>, and two covered their bodies.

LXX Ezekiel 1:23 And their wings which were expanded below the firmament, flapped one against another, while every one had a pair <4801> that covered their bodies. {sunezeugmenai, joined with }

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

Etymology

Syzygy, n. [L. syzygia a joining together, conjunction, Gr. syzygi`a; sy`n with + zeygny`nai to join, zygo`n yoke: cf. F. syzygie. See Yoke, n.]

Inherited from Ancient Greek σύζυγος (súzugos, “mate, yoked together”), from συ(ν) (su(n), “together”) +‎ ζυγός (zugós, “yoke, pair”), from Proto-Indo-European *yewg- (“to join, tie together”).σύζυγος • (sýzygos) m or f (plural σύζυγοι)

Strong's Concordance: 4805. σύζυγος, ου, ὁ
Part of Speech: Adjective 

σύζυγος suzugos sood’-zoo-gos; from 4801; co-yoked, i.e. (figuratively) as noun, a colleague; probably rather as a proper name; Syzygus, a Christian: — yokefellow. ]

Thayer's Greek Lexicon:

STRONGS NT 4805: σύζυγοςσύζυγος (L T Tr WH συνζυγος (cf. σύν, II. at the end)), συζυγον, (συζεύγνυμι), yoked together; used by Greek writers (from Aeschylusdown) of those united by the bond of marriage, relationship, office, labor, study, business, or the like; hence, a yoke-fellow, consort, comrade, colleague, partner.

Accordingly, in Philippians 4:3 most interpreters hold that by the words γνήσιε σύζυγε Paul addresses some particular associate in labor for the gospel. But as the word is found in the midst of (three) proper names, other expositors more correctly take it also as a proper name ((WHmarginal reading Συνζυγε); see Laurent, Ueber Synzygos in the Zeitschr. f. d. Luther. Theol. u. Kirche for 1865, p. 1ff (reprinted in his Neutest. Studien, p. 134f)); and Paul, alluding (as in Philemon 1:11) to the meaning of the word as an appellative, speaks of him as 'a genuine Synzygus', i. e. a colleague in fact as well as in name. Cf. Meyer and Wiesinger at the passage; (Hackett in B. D. American edition under the word ). 

As noted above the Greek word 4805. σύζυγος comes from another Greek word 4801 συζεύγνυμι 

Part of Speech: Verb: 

4801. συζεύγνυμι suzeugnumi sood-zyoog’-noo-mee; from 4862 and the base of 2201; to yoke together, i.e. (figuratively) conjoin (in marriage): — join together.

4801 syzeúgnymi (from 4862 /sýn, "identified with" and 2201 /zeúgos, "yoke") – properly, jointly-yoked; yoked (paired) together, when God joins two people together for one purpose (Mt 19:6; Mk 10:9).

4801 /syzeúgnymi ("closely-yoked") is only used for marriage in the NT – a union in which a husband and wife live better for the Lord together, than either would do alone.

The Biblical use of Syzygy

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

From Matthew 19:6 And Mark 10:9 we can see that 4801 would symbolize a wife or a marriage union

Php 4:3 And I intreat thee also, true yokefellow <4805>, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Possibly Paul has a particular brother in mind here: he seems to enlist the aid of a third party, Syzygus (sig "yokefellow", whom he challenges to live up to his name and be a "loyal yokefellow" ("gnesie syzyge") by bringing these women together. (Another Pauline play on a personal name occurs in Phm 1:10,11.) It is possible, of course, that there was no brother by the name Syzygus, and that this is an appeal to an otherwise unnamed brother -- but in that case, how would the Philippians know to whom this exhortation is addressed? The other alternative is that this is a general appeal to any and all in Philippi, to help with this reconciliation between Euodias and Syntyche.

The term "yokefellow" συζυγος — some have understood as a proper name, (Syzygus;) so the word can be used as a noun

The Syzygos could also be symbolized by Twosomes in the scriptures: 

The first pair in the bible is Adam and Eve than Cain and Abel (Sin and righteousness) Abraham and Sarah, David and Jonathon, Samson and Delilah, Solomon and the queen of Sheba, Jacob and Esau, Mary and Martha, Moses and Aaron. Sodom and Gommorah, Urim and Thummim

Now looking at Ezekiel chapter 1 we can see that the full Pleroma and the emanations of the Theos are again set in pairs four living creatures 2 pairs each the four living creatures would correspond to the primal four emanations of the Valentinian Exposition from The Nag Hammadi Library which the the Monad restricted himself to.

Besides their upper couple of wings and their lower couple of wings Each cherub had two joining to each other, and two were covering their bodies.”—Ezekiel 1:10, 11 
For more information see my study on the cherubim 
The Symbolism of The Cherubim

Just few of the Persons, things and places which are Twosomes in the scriptures 

Personal Angels

One meaning to Syzygos is that we all have a personal angel who is our Double, our Twin, our Divine Self.

Acts 12:14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

It is evident that the Apostles believed that they each had an Angel. When Peter was released from prison, he came to Mary’s house, and knocked on the gate. A young damsel “when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, it is his Angel” (Acts 12:14-15). Thus, not believing that Peter had been released, in seeking for an explanation, they said “it is his Angel”. Mat. 18:10; 2:13, 19; Psa. 34:7; Heb. 1:14 (Diag.).

our Personal Angels are our Divine reflection this can be seen also in the Gospel of Thomas Saying 108 Jesus said, "Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth."

Male Female Symbolism 

In some Gnostic gospels the term female is used to symbolize sin. Sin is a female principle

“this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” James 3:15 Rotherham’s Emphasized Bible. 

James: 1 : 13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 

Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood. 

The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

Therefore, it is within our souls (bodies, or our whole being) we have a female principle within us that give birth to desire, sin, and death 

If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. (The Teachings of Silvanus)

The perishable has gone up to the imperishable and the female element has attained to this male element." (The (First) Apocalypse of James)

male is a symbol of salvation

rev 14:4 These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb.

Thomas saying (114) Simon Peter said to them, "Mary should leave us, for females are not worthy of life." Jesus said, "See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven."

The Gender of the Aeons in the Pleroma 

With this background information it will help us to understand the Valentinian concept of the genders of the aeons 

In this world, where strength and weakness are to be found, there is union of male and female, but in the eternal realm there is a different kind of union. Although we refer to these things with the same words, there are also other words that are superior to every word that is pronounced. These are above strength. For there is strength and there are those superior to strength, and they are not different but the same. This is incomprehensible to hearts of flesh. (Gospel of Philip)

There is clearly a contrast between 'this world' and 'the eternal realm,'

In Valentinian cosmology the Aeons form male/female pairs called syzygies (Greek συζυγίαι, from σύζυγοι syzygoi, lit. "yokings together").

Aeon: God's consciousness and substance goes through emanations that expand into pairs of male and female aspects of God's consciousness or mind as well as external entities from his substance or essence.

syzygy: (Greek syzygos, “joined together”) In Valentinian cosmology, a pair of male and female aeons, such as Logos and Zoe, or Anthropos and Ecclesia, each of whom represents some divine or archetypal quality. A syzygy may emanate further aeons.

God can be understood to consist of four primary pairs or syzygies:

Depth and Silence (unknowable God),
Mind and Truth (comprehensible God),
Word and Life (active God),
Humanity and Church (immanent God).

Thus Depth, Mind, Word and Humanity were understood as corresponding to the "male" aspect of God while Silence, Truth, Life and Church were seen as the "feminine" aspect of God.From these primary aspects, eleven further syzygies were generated by a process of emanation for a total of fifteen pairs (i.e. thirty Aeons). This harmonious realm of paired aspects is referred to as the "Pleroma", which means "fullness" or "completion". 

Gendered aeons are essential to many Valentinian protologies, each syzygy differed from one group to another, but they represented the same thing: the balance of masculine and feminine principles, both being necessary for the attainment of perfection. The masculine side of a syzygy was its thought-concept, while the feminine side of the syzygy was the form it took.

the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists.

Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed

 For this is their procreative power, like those from whom they have come, according to their mutual assistance, since they assist one another like the unbegotten ones.

All those who came forth from him <who> are the aeons of the aeons, being emanations and offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to the Father, as he was the cause of their establishment. 

Therefore, procreation is part of the very nature of the aeons

For Valentinians the Pleroma is explain from a study of the Prologue to the Gospel of John

John 1:1 ¶ In the beginning was the Word (logos or the first thought or reason of God), and the Word was with God (the Monad [meaning the One] the transcendent Deity), and the Word was God. (It was "with God" in that it emanated from him; )
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men (men refers to the Elect thus the Church).
5 ¶ And the light shineth in darkness; and the darkness comprehended it not.. 

Theos=Depth (male) and Silence (female) these make up the Monad of the transcendent Deity or the Uncreated Eternal Spirit next emanating from the Uncreated Eternal Spirit is Word (male) and Life (female) (Logos and Zoe) here Zoe being feminine would correspond to Sophia wisdom. 

Life has a much more close relationship to the Logos than the “all things,” that "Life in him" is, in fact, his companion. Even the formation of the “all things,” mentioned in v3 above seems to be now assign to Life, the female aspect and/or syzygy of the Logos, as it is she who gives birth to, manifests and forms the next pair of emanations, Man and Church.

next Mankind and Church (Anthropos and Ekklesia) the life was the light of men Light has its partner Truth and because the light is the light of men this refers to Mankind but only the the Elect and there for Anthropos partner would be Ekklesia the Church 

In other parts of the Bible the Church is called the fullness (pleroma) of Christ Ephesians 1:23 this is why in Valentinian text the like the Tripartite Tractate and the Valentinian Exposition the Church is one of the primal aeons or as in the Tripartite Tractate 

The Valentinian Exposition The Nag Hammadi Library puts it this way:

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth.

These are a aspects or attributes of the Pleroma the spiritual heavens the Uncreated One has his own attributes

This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad).

Reason and wisdom or Logos and Sophia are not separate beings but male and female aspects or attributes of Theos or the One True Deity the Uncreated Eternal Spirit

A Summary 

Syzygos is used in Gnostic text to demonstrate that God is androgynous being made up of male and female pairs attributes or aspects or union of a pair of aeons in the Pleroma 

God is one but his attributes are many 

The Father is singular while being many, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate)

In the Pleroma the each image of the One (an aeon) are androgynous which is to say, singular aspects that possess both male and female genders or names. For example the transcendent Deity has male and female aspects (or names) this makes the the transcendent Deity the androgynous Parent the Father and the Mother. 






























### Syzygies in Valentinian Thought  

The concept of the syzygy, or pair, holds a central place in Valentinian thought. A syzygy represents the harmonious pairing of complementary Aeons, forming a state of fullness, known as the *Pleroma*. This realm embodies divine wholeness and completion. Each pair in Valentinian cosmology is understood as a union of male and female qualities, where the male corresponds to form and the female to substance.

#### The Primary Syzygies  

At the core of Valentinian cosmology are four foundational syzygies that describe different aspects of God:  

1. **Depth (Bythos) and Silence (Sige)**: This syzygy represents the unknowable God, beyond all comprehension and form.  

2. **Mind (Nous) and Truth (Aletheia)**: This pair embodies the comprehensible God, revealing divine intellect and certainty.  

3. **Word (Logos) and Life (Zoe)**: These Aeons signify the active God, through whom creation and sustenance emerge.  

4. **Humanity (Anthropos) and Church (Ecclesia)**: This syzygy represents the immanent God present in human experience and spiritual community.  

In these pairs, Depth, Mind, Word, and Humanity correspond to the "male" aspects of divinity, while Silence, Truth, Life, and Church represent the "female" aspects. From these primary pairs, a process of emanation generates eleven additional syzygies, resulting in a total of fifteen pairs, or thirty Aeons. Together, these Aeons form the Pleroma, the divine realm of completion.

#### Separation and Deficiency  

The harmonious unity of the Pleroma was disrupted through the actions of Sophia, whose desire for independent knowledge led to a state of separation and deficiency (*hysterema*). This deficiency created the illusion of a fragmented world, characterized by ignorance and division. Within this lower realm, the perception of opposites—such as male and female, light and darkness, or life and death—emerges.

However, Valentinian thought emphasizes that these distinctions are illusory. The *Gospel of Philip* (53:14-23) illustrates this point:  

> "Light and darkness, life and death, right and left are mutually dependent; it is impossible for them to separate. Accordingly the 'good' are not good, the 'bad' are not bad, 'life' is not life, 'death' is not death."  

This passage highlights the inseparable and interdependent nature of perceived opposites, stressing that their division is an illusion born of ignorance.

#### Restoration Through Gnosis  

Valentinianism teaches that every human possesses a divine seed, or pneuma, which must be reunited with its heavenly counterpart or angelic syzygy. This process of reunification, achieved through gnosis, dissolves the illusion of separation and restores the individual to wholeness within the Pleroma. Gnosis, in this context, is both knowledge of God and the restoration of unity.  

According to the *Gospel of Truth* (24:27–25:6), this restoration is likened to the vanishing of darkness when light appears:  

> "Inasmuch as the deficiency came into being because the Father was not known, from the moment the Father is known the deficiency will not exist. As with a person's ignorance—when one receives gnosis, ignorance of the other passes away of its own accord, as the darkness vanishes when the light appears, so also the deficiency vanishes in the completion, so from that moment on the realm of appearance is no longer manifest but rather will pass away in the harmony of unity."  

This insight reveals that deficiency is merely the consequence of ignorance. When divine knowledge is attained, the false world of appearances ceases to exist, and the individual perceives the true, unified reality.

#### Monistic Vision  

Valentinianism presents a profoundly monistic vision of existence, where the divine is the only true reality. Dualistic distinctions between body and mind or substance and form are rendered meaningless. The world of separation and opposites is an illusion that dissolves when one attains gnosis and experiences the fullness (*pleroma*) of the divine.  

In this mystical restoration, the individual transcends worldly illusions, perceiving the divine harmony that encompasses all things. Through gnosis, the mystic returns to the original unity, experiencing a profound realization of the inseparable and harmonious nature of existence.