Who is the Demiurge? Hebrews 11:10

Who is the Demiurge?

Or 

What is the Demiurge? 

Hebrews 11:10

### The Demiurge in Valentinian and Biblical Contexts

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

#### The Demiurge in Valentinian Tradition

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

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

#### The Demiurge in Biblical Texts

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

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

#### Fragment 13 and Hebrews 11:10

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

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

#### The Architect and the Divine Plan

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

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

#### Conclusion

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

### Etymology of Demiurge

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

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

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### Connection Between Demiurge and Arche

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

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

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

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

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### The Demiurge as the First Archon

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

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

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

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

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### Architect and the *Logos*

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

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

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

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### Conclusion

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

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

### The Demiurge as the Personification of the Elohim  

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


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


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### The Archangel Michael as a Demiurge


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


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


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### The Demiurge as a Collective of Angels


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


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


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### Distinction Between the Demiurge and the Supreme Deity


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


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


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### The Demiurge and Yaldabaoth


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


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


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### Conclusion


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


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


















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


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

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


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




Is the word demiurge used in the Bible?


Yes in Hebrews 11:10




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

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

This is used as a prophecy about the Heavenly Jerusalem

The Greek word is used in the apocrypha 

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

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

1Clem 20:11

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

Notice that clement says the creation was "ordered" 

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

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

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

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

The Demiurge is the maker of the psychic and material realms

Etymology of Demiurge

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

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

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

AV-maker 1; 1 

1) a workman for the public 

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

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

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

The Gospel of John Chapter 1

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

Ptolemy's Commentary on The Gospel of John Prologue:

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

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

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

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

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

Beginning

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

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

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

746 ἀρχή arche ar-khay’ 

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

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

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

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

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

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

NASB Translation

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

This brings us to the next Greek word 758 ἄρχων archon

strong's concordance 758 ἄρχων archon ar’-khone 

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

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

1) a ruler, commander, chief, leader 

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

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

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

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

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

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

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

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

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

The Demiurge is a personification of the Elohim

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

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

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

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

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

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

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


The Demiurge is never referred to has Yaldabaoth 

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

The Demiurge is an elohim or angel

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

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

The Christ left Jesus On The Cross The Gospel of Philip

The Christ left Jesus 

On The Cross

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

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

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

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

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

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

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

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

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

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

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

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


Extracts from the Works of Theodotus

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

The Five Seals in Sethian Gnosticism

The Five Seals

 

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

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

The Number Five

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

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

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

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

The Meaning of Sealing 

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

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

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

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

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

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

The Five Seals

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Realm of Five

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

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

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

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

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

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

The Five Seals as a Baptismal Ritual 

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

Introduction:

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

The Nature of the Five Seals:

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

Origins of the Five Seals:

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

Bestowal by Christ:

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

Dwelling of the Saviour in the Elect:

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

Conclusion:

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

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

Introduction:

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

The Baptismal Process:

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

The Five Angelic Orders:

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

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


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


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


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


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

Symbolism of the Five Seals:

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

Conclusion:

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

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

Introduction:

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

Invocation of Angelic Beings:

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

Baptismal Portion in Gospel of the Egyptians:

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

Components of the Baptism:

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

Renunciations and the Five Seals:

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

Enthronement and Anointing:

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

Conclusion:

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

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

Introduction:

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

Ritual Sequence:

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

The Preliminary Rites:

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

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

Multiple Baptisms:

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

The Final Baptism:

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

The Garment of Light and Union in the Bridal Chamber:

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

Chrism and Eucharist:

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

Conclusion:

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

The Acts of Thomas 

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

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

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

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

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

Original text

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

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

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

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

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

- Christ gives the seals: 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

- The complete rite may be recomposed as follows:

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

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

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

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

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

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

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

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

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

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

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

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