The Carnal Mind?

THE CARNAL MIND.
"The thinking of the flesh is enmity against God."
When the Lord God bestowed the faculty of speech upon the serpent, He enabled it to give utterance to its thoughts. The possession of this power did not, however, confer upon it moral accountability. This depends on a different constitution of "the flesh." Where no "moral sentiments" exist as a part of "the flesh," or brain, there is no ability in the creature to render an account for its aberrations from the requirements of moral, or spiritual institutions. Speech only enabled it to utter the thinkings of its unsentimentalized intellect. It spoke like Balaam's ass, under the impulse of the sensations excited by what it had seen and heard. The thinkings of its flesh could not ascend to faith, being destitute of the organic ability to believe; therefore its speech could express only fleshly thoughts. Faith was too high an attainment for it. The light of God's law could not shine into it. Like all the inferior animals, it was a creature of mere sensation, and could utter only sentences formed of combinations resulting from the impressions of sensible objects transmitted to its sensorium by the five senses; it transcended them, however, in being more observant and reasoning than they.
The carnal mind is an expression used by Paul; or rather, it is the translation of words used by him, in his epistle to the Romans. It is not so explicit as the original. The words he wrote are to fronhma thV sarkoV the thinking of the flesh. In this phrase, he intimates to us, that the flesh is the thinking substance, that is, the brain; which, in another place, he terms "the fleshly tablet of the heart." The kind of thinking, therefore, depends upon the conformation of this organ. Hence, the more elaborate and perfect its mechanism, the more precise and comprehensive the thought; and vice versa. It is upon this principle such a diversity of mental manifestation is observable among men and other animals; but after all, how diverse soever they may be, they are all referable to one and the same thing -- the thinking of the flesh, whose elaborations are excited by the propensities, and the sensible phenomena of the world.

Now, the law of God is given, that the thinking of the flesh, instead of being excited by the propensities within, and the world without, may be conducted according to its direction. So long as Adam and Eve yielded to its guidance, they were happy and contented. Their thoughts were the result of right thinking, and obedience was the consequence. But when they adopted the serpent's reasonings as their own, these, being at variance with the truth, caused an "enmity" against it in their thinkings, which is equivalent to "enmity against God." When their sin was perfected, the propensities, or lusts, having been inflamed, became "a law in their members;" and because it was implanted in their flesh by transgression, it is styled "the law of sin;" and death being the wages of sin, it is also termed, "the law of sin and death;" but by philosophy, "the law of nature."

Whom are Your disciples like gospel of thomas saying 21

"Whom are Your disciples like?" is the equivalent of “what are those who correctly understand like?” or it could be the opposite:  Whom are they who claim to be your disciples like? So here the disciples may represent illegitimate claimants to Christian understanding, and the field they stand in may possibly be the church as Thomas understands it.

Those who have settled in a field and sown the Word, anger those who plant their own outside the Father on the fields they proclaim to be theirs! Be prepared, and stand the ground that is yours to tend, for they will come asking you to repent to them and leave, thus rob you of your harvest, a place in the light as children of God.

The motif of nakedness is introduced here and plays an important role in other sayings in the GTh. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined.

2Sa 13:18 Jos 7:21 Jos 7:24 2Sa 13:19 2Sa 20:8 2Ki 9:13 1Ki 11:29 1Ki 11:30 Zec 13:4

21) Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field [in the world] which is not theirs [they are not of the world]. When the owners [the Pharisees and scribes/Christo-pagen leaders] of the field [the world] come [these are worldly (stately) in nature - merchants of the earth who serve the god of mammon], they will say, 'Let us have back our field [the world of religion - excommunicates the Elect from within].' They [the disciples] (will) undress in their presence [remove their "religious" clothing/affiliations] in order to let them have back their field and give it back to them [this is a wearing down of the saints that occurs in all organized religion for they who love the darkness cannot tolerate the light within their midst - effectively influencing them the Elect to; "come out from her my people"]. ##Therefore I say to you, if the owner [Jesus] of a house [one Covenanted to Him] knows that the thief [the Christo-pagen leaders] is coming [to steal God's Word and hide the Keys of Knowledge - v.39], he will begin his vigil [as High Priest he both enlightens (reveals His plan to) and prays for His disciples that they might discern the coup attempt over their spirits] before he [the thief] comes and will not let him into his house [the body of His Elect who are now His] of his domain [the Kingdom of God] to carry away his goods [any fruit gained from those of spiritual insight]. You [this is for any who read this], then, be on your guard against the world [for those of the world will never stop persecuting and killing any who lift up a candle of truth]. Arm yourselves with great strength [un-quenching faith in God and HIs Christ] lest the robbers [spiritual thieves who control the religions of the world] find a way to come to you [snare you in one of the many devices they have for appealing to you physical and emotional senses], for the difficulty which you expect will (surely) materialize [this is part of the refining fire that all of the Elect must suffer]. Let there be among you a man of understanding [a discerning spirit of both the higher/inward and the lower/outward meanings of the Word]. #When the grain ripened [the end of the season came], he came quickly with his sickle in his hand and reaped it [called His Elect into His barn]. Whoever has ears [two ears giving depth of hearing both higher/inward (spiritual) sounds and lower/outward (physical) sounds] to hear, let him hear."

When Eve Was in Adam The Gospel of Philip

When Eve Was in Adam

When Eve was in Adam, there was no death. When she was separated from him, death came. If <she> enters into him again and he embraces <her>, death will cease to be. The Gospel of Philip

And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; Genesis 2:21

"And He took one of his ribs" — The word tsela, from tsala "to incline," is nowhere else used for "rib," but is translated "side" (e.g. Exod. 25:12). Exactly what part, or how much, of Adam's side was taken from him is not revealed. But whatever part it was, it transferred the feminine qualities of the man to Eve, his wife (Eph. 5:22). She became his counterpart; and she, complementing him, made him complete.

Likewise I became very small, so that through my humility I might take you up to the great height, whence you had fallen. You were taken to this pit. If now you believe in me, it is I who shall take you above, through this shape that you see. It is I who shall bear you upon my shoulders. Enter through the rib whence you came and hide yourself from the beasts. The Interpretation of Knowledge

In the The Interpretation of Knowledge Christ exhorts the believers: “Enter in through the rib, the place from which you came forth and hide yourself from the beasts.”

The flesh of the crucified Christ is connected with the veil of the Jerusalem Temple, Christ’s spear-wound is also being understood here as the mystical portal to the heavenly holy of holies, the concepts of the Edenic Paradise and the holy of holies were by no means mutually exclusive in antiquity

Jubilees 8.19: “And [Noah] knew that the garden of Eden was the holy of holies and
the dwelling of the Lord”; cf. 4.23–26; the Tree of Life) also appears alongside temple imagery (e.g. the throne of God) in John of Patmos’s vision of the New Jerusalem in Revelation 22:1–5; in the New Testament (Luke 23:43; 2 Corinthians 12:4; Revelation 2:7), “all of the texts seem to reflect the equation of the heavenly paradise with the heavenly temple”.

According to Gos. Phil., the living sacrifice of Christ upon the Cross obviated the earthly sacrificial cult that worshipped the beasts: “Indeed, the beasts (xNchrion) were the ones to whom they sacrificed. They were indeed offering them up alive, but when they offered them up, they died. As for man, they offered him up to God dead, and he lived.”

Similarly, “God is a man-eater. For this reason, men are sacrificed to him. Before men were sacrificed, beasts (xNchrion) were being sacrificed, since those to whom they were sacrificed were not gods

In these two passages, the beasts (chrion; Gk. θήριον; pl. θηρία) are identified with both the things being sacrificed, and the things being sacrificed to, suggesting that the earthly Temple cult is performed in the service of the beasts, the demiurge and his archons, by those who come from them and are consubstantial with them. 

Hence, Gos. Phil. says of the true heavenly Temple cult, “A bridal chamber is not for the beasts (Nchrion), nor is it for the slaves, nor for defiled women; but it is for free men and virgins.”95 Again the bridal chamber is identified as one of the “buildings for sacrifice” (Nhei Mma N+prosvora; Gos. Phil. 69.14–15) in the Temple, a place in which men and virgins can enter, but beasts cannot.

This corresponds well with the present interpretation of the imagery in Interp. Know. 10.34b–37a, namely, that once the Valentinian soul has entered through the veil of Christ’s flesh, it can hide itself from the beasts in the temple of his body, having ceased to be a slave (14.34–38). In the Excerpts of Theodotus, it is likewise clear that these “

the “rib” or “side” (speir) of Christ in 10.35 may be an allusion to Jesus’s assertion, “I am the gate for the sheep ... Whoever enters by me will be saved”

Exc. Theod. 26.2–3: “Wherefore whenever he would say, ‘I am the door’, he means that you, who are of the superior seed, shall come as far as the Limit where I am. And whenever he enters in, the superior seed also enters into the Pleroma with him, brought together and brought in through the door”

By a show of faith, the soul can re-enter the divine realm through the “rib” (speir) of the crucified Christ, hide itself from its adversaries, and have the burden of the flesh alleviated. 

This entry into the body of the crucified Christ is thought to facilitate a heavenly ascent. This soteriology is unpacked further in Interp. Know. 11–14, which as was mentioned above, has been called a “complex Midrash” on the sayings of 9.28–10.38.42

Moreover, when the great Son was sent after his small brothers, he spread abroad the edict of the Father and proclaimed it, opposing the All. And he removed the old bond of debt, the one of condemnation. And this is the edict that was: Those who made themselves enslaved have become condemned in Adam. They have been brought from death, received forgiveness for their sins, and been redeemed The Interpretation of Knowledge

Firstly, in being crucified, Christ inaugurated a new covenant, or “edict,” to replace the old Adamic one,which is here described as a “bond of condemnation.”50 That which was
inaugurated by Adam brought about slavery, death, and sin. Christ came to reverse this by means of his self-sacrifice. It is clear from the imagery in 10.34–36 that the evil Adamic covenant was not the result of his transgression of God’s will, but rather the separation of Eve from Adam’s side, which apparently brought death into the world.51 Hence we see in our saying, Christ, in his role as the Second Adam, exhorting the soul to return whence it came (his rib), and thereby restore the primal androgyne, overcome death, and receive redemption, being “reborn in the flesh and blood of (the Saviour)”

When Eve [the holy spirit (mother of everyone living)] was still with Adam [still in the creative thoughts of the Father], death did not exist [God does not die, hence His image and likeness would not die as long as it continued in Oneness with the Father]. When she was separated from him [when she was manifest in creation as individual spirit consciousness (i.e. was able to make independent choices)], death came into being [by making the wrong choice to follow a path contrary to Gods Law causing double mindedness – it is the separation of the will of the Father from the will of individual spirit]. If he enters again [into harmony with the will of the Father] and attains his former self [brings body, soul and spirit back together as One], death will be no more [this is victory over death]  

The Gospel of Thomas Saying 104

The Gospel of Thomas Saying 104

[104]. They said [to him:] "Come, let us pray and fast today!" Jesus says: "What then is the sin that I have committed, or in what have I been at fault? But when the bridegroom comes out of the bridal chamber, then they must fast and pray!"

Notice that “they” rather than “you” is the form used here, so that Jesus is implicitly is speaking about people outside the immediate audience of the saying that is the Pharisees.  

"Jesus is asked to pray and fast (see Sayings 5 and 14). Since he has committed no sin, he refuses

Although we do not know the particulars regarding this fast, it seems from Jesus’ response, that Jesus is telling these Pharisees that he had no personal reason to fast on that day. In addition, Jesus indicates that their timing for the fast was inappropriate. But when  the bridegroom comes out of the bridal chamber at the second coming than the false believers will fast and pray"


104) They [the Pharisees] said [to Jesus], "Come, let us pray today and let us fast [thinking in their fleshly minds that these lower/outward forms of worship are beneficial]." Jesus said, "What is the sin that I have committed [that I should join with you in prayer], or wherein have I been defeated [when was I overcome by the flesh]? But when the bridegroom [the Word] leaves the bridal chamber [of your heart - as a result of turning back to the rudiments of the world], then let them [those who have fallen to the robbers losing the Keys of Knowledge] fast and pray." (Lk 5:33-39; Mt 9:14-17; etc..)

The Heavenly Jerusalem Gospel of Thomas Saying 105

The Heavenly Jerusalem is the Mother of Us All 

The Gospel of Thomas 

Saying 105  Jesus said: He who knows father and mother will be called the son of a harlot.


In Saying 101 the true mother refers to the holy spirit but in this Saying we can not assume that these words refer to God and the holy spirit that is why father and mother are not capitalized. 

Jews only have mothers. A Jewish mother and a Gentile father is a Jew but Jewish father and Gentile mother is not a Jew as Christians we have both father and mother. 

“In the days when we used to be Hebrews we were orphans brought about through our mother only, but as Christians we have both father and mother.” (Gospel of Philip)

The father is not God or Christ but Abraham the father of us all Rom 4:16 Gal 3:16,29 4:26,27 Heb 12:22 Ps 87:5,6 Isa 54:1 60:1 Rev 21:9,10

The Mother is the heavenly Jerusalem

The heavenly Jerusalem is the mother of us all which we have come to by faith, every immered believer is an adopted citizen of the Holy City, the holy city represents the members of the community thus all true believers collectively are the Holy City.

Gal 4:26  But Jerusalem which is above is free, which is the mother of us all.

27  For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

Sarah the wife of Abraham represents the New Jerusalem one from above under the new constitution of the Hebrew commonwealth. She is the mother of us all, of those who will enjoy the blessings of Abraham in Christ. Those who make up the holy City are the elect taken out of the nations, by obedience of faith, by which faith they have come to Mount Zion and the city of the living God the heavenly Jerusalem. They come by faith because we walk by faith not by sight at the moment. Acts 14:22 15:14 8:12 Rom 1:5 2Cor 5:7 Heb 12:22 Gal 4:26

SHE IS OUR MOTHER: Cp "Eve", figurative bride of Christ: the "mother" of all living (Gen 3:20n), as regards Christ the seed of Gen 3:15. Cp idea, Rom 16:13 (his mother, and mine); Isa 66:7,8,13; Psa 87:2-6

In this passage the apostle speaks of Abraham’s free wife and of his concubine Hagar and says that Hagar symbolizes the literal city of Jerusalem under the Law covenant, her “children” being the citizens of the Jewish nation. Abraham’s wife Sarah, Paul says, symbolizes “the Jerusalem above,” who is the spiritual mother of Paul and his brothers those born of the spirit. This heavenly “mother” would be also the “mother” of Christ, who is the oldest among his spiritual brothers, all of whom spring from God as their Father.—Heb 2:11, 12

The Mother is also symbolized by wisdom

Mt 11:19  The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

Pr 8:32 ¶  Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.

105) Jesus said, "He who knows the [spiritual] father [Abraham] and the [spiritual] mother [the Jerusalem above or heavenly Jerusalem] will be called the son of a harlot [by the world for these are His "people" "who come out from her..." - anyone who has left the great whore of Babylon (religion) is considered a lost soul and a son of a harlot]." 

Gnostic Prophecies about Jesus

Prophecies about Jesus

Eugnostos’s own theological discussion about the nature of the supernal realms, ending in a prophecy of the coming of a revealer who will bring further revelation.

Eugnostos is made to prophesy about the coming of Christ as interpreter: “Now all these things that I have just told you (sing.),44 I have said in a way that you will be able to bear, until the one who is unteachable appears to you, and he will speak all of these things to you joyfully and in pure knowledge” (Eugnostos III 90,4–11).

Gospel of Thomas (52) His students said to him, Twenty-four prophets have spoken in Israel and they all spoke of you.  He said to them, You have disregarded the living one among you and have spoken of the dead.

This saying in the Gospel of Thomas it is not really a prophecy, it first confirms the Old Testament prophets all speaking about Jesus this show us that the writer of the text believed that the OT prophets prognosticated information about Jesus. next Jesus himself declares his own prophetic status   

The Nag Hammadi Library Melchizedek:

 Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead.

This is an anti docetism prophecy 


On the Origin of the World

Now the Word that is superior to all beings was sent for this purpose alone: that he might proclaim the unknown. He said, "There is nothing hidden that is not apparent, and what has not been recognized will be recognized." And these were sent to make known what is hidden, and the seven authorities of chaos and their impiety. And thus they were condemned to death.

The Revelation (Apocalypse) of Adam

Once again, for the third time,  the illuminator of knowledge passes by in great glory to leave some of the seed of Noah and the sons of Ham and Japheth—to leave fruit-bearing trees for himself.  And he redeems their souls from the day of death. The whole creation that came from the dead earth will be under the authority of death. But those who reflect on the knowledge of the eternal god in their hearts will not perish. They have not received spirit from this kingdom  but from something eternal, angelic. . . . The illuminator will come . . . Seth. And he will perform signs and wonders to scorn the powers and their ruler.
Then the god of the powers  is disturbed and says, “What is the power of this person who is higher than we are?”  Then he brings a great wrath against that person. And glory withdraws and lives in holy houses it has chosen for itself. The powers do not see it with their eyes, nor do they see the illuminator. They punish the flesh of the one over whom the holy spirit has come.

The Distinction Between Aeons and Spiritual Gifts

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Spiritual Gifts, the Head, and the Body in The Interpretation of Knowledge

In The Interpretation of Knowledge, the concepts of spiritual gifts, the Head, and the Body are central to understanding the life of the Valentinian community. Spiritual gifts are the outpourings of divine grace, distributed by the Head to each member of the Body according to the Logos. The text emphasizes that while some members may appear to possess greater spiritual capacities than others, these differences do not reflect inequality in value, for all gifts originate from the same source.

The text begins by highlighting the proper attitude toward others’ gifts: “By having a brother who regards us as he also is, one glorifies the one who gives us grace. Moreover, it is fitting for each of us to enjoy the gift that he has received from God, and that we not be jealous, since we know that he who is jealous is an obstacle in his (own) path, since he destroys only himself with the gift and he is ignorant of God.” Jealousy is framed as a barrier to spiritual progress. The one who envies another’s gifts only harms himself, cutting off his own reception of grace from the Head. By contrast, a grateful and humble member participates fully in the divine life: “He ought to rejoice and be glad and partake of grace and bounty.”

The passage also encourages the sharing of prophetic gifts: “Does someone have a prophetic gift? Share it without hesitation. Neither approach your brother jealously nor ... (8 lines missing)... chosen as they [...] empty as they escape [...] fallen from their [...] are ignorant that [...] in this way they have [...] them in [...] in order that they may reflect perforce upon the things that you want them to think about when they think about you.” Though fragmentary, this section emphasizes communal responsibility: spiritual gifts are not for personal glorification but for the edification of the Body. Members must rejoice in the grace given to others and participate in it through prayer and reconciliation: “Now your brother also has his grace: Do not belittle yourself, but rejoice and give thanks spiritually, and pray for that one, in order that you might share the grace that dwells within him. So do not consider him foreign to you, rather, (as) one who is yours, whom each of your members received.”

The connection between the Head and the Body is further elaborated: “By loving the Head who possesses them, you also possess the one from whom it is that these outpourings of gifts exist among your brethren.” The Head, or the Logos, is the source of all spiritual gifts. By aligning with the Head, each member shares in the divine bounty that flows through the community. The Body, in this sense, is both the community of believers and the spiritual organism through which the Head distributes gifts.

Members are warned against comparing themselves to others: “But is someone making progress in the Word? Do not be hindered by this; do not say: 'Why does he speak while I do not?', for what he says is (also) yours, and that which discerns the Word and that which speaks is the same power.” The text distinguishes between the ability to speak and the ability to discern, noting that both derive from the same divine source. No member operates independently; all function as part of a unified Body, sharing in the richness of the Word.

The text expands this metaphor: “The Word ... (13 lines missing)... eye or a hand only, although they are a single body. Those who belong to us all serve the Head together. And each one of the members reckons it as a member. They cannot all become entirely a foot or entirely an eye or entirely a hand, since these members will not live alone; rather they are dead. We know that they are being put to death. So why do you love the members that are still dead, instead of those that live? How do you know that someone is ignorant of the brethren? For you are ignorant when you hate them and are jealous of them, since you will not receive the grace that dwells within them, being unwilling to reconcile them to the bounty of the Head.” The Body is an organism in which each member has a proper role. To despise or envy another member is to cut oneself off from the grace flowing from the Head. Spiritual gifts are meaningful only when exercised in concert with the Body.

Gratitude and prayer are emphasized as the proper response to others’ gifts: “You ought to give thanks for our members and ask that you too might be granted the grace that has been given to them. For the Word is rich, generous and kind. Here he gives away gifts to his men without jealousy, according to ... (11 lines missing)... appeared in each of the members [...] himself [...] since they do not fight at all with one another on account of their difference(s). Rather, by laboring with one another, they will work with one another, and if one of them suffers, they will suffer with him, and when each one is saved, they are saved together.” Gifts are meant to bind the community together, promoting mutual support and shared salvation. The richness of the Word manifests as generosity, not competition or envy.

The unequal distribution of gifts does not reflect favoritism or injustice: “The unequal ‘outpouring of (spiritual) gifts’ (Interp. Knowl. 16.30;) from the Head upon the members of the church may seem unjust, it is important that the members do not become ‘jealous’ of one another. Since in reality the source of these gifts is always the same; the Logos who is ‘rich, not jealous, and kind’.” The Head, as the source of all gifts, distributes according to divine wisdom. Differences in the apparent abundance of gifts serve the collective good rather than personal status.

Those with fewer gifts are instructed to seek grace: “Instead of being jealous, those with inferior spiritual gifts are instructed to ‘pray’ (Interp. Knowl. 16.22; ), or ‘ask’ (Interp. Knowl. 17.32–33;) for the ‘grace’ (Interp. Knowl. 16.23; Interp. Knowl. 17.34;) which flows from the crucified Christ.” Prayer and desire for grace are means of participation in the divine life, allowing members to grow spiritually without envy. Conversely, jealousy blocks the path: “On the other hand, one who is jealous blocks their own ‘path’ ‘since he excludes only himself from the gift, and he is ignorant before God’ (Interp. Knowl. 15.31–33).”

The Body metaphor extends to all members: “The community is exhorted not to be jealous over whether they have been put ‘in the class of a hand, or an eye, or a foot’ (Interp. Knowl. 18.31–32;), but rather to be thankful that they exist as part of ‘the Body’ (Interp. Knowl. 18.34; ), since when such members exist apart from the Body, ‘they die’ (Interp. Knowl. 17.22;).” Each member has a designated role. Spiritual gifts are meaningful only in the context of the Body, and isolation or envy leads to spiritual death.

Prophecy, though sometimes overlooked in scholarship, is recognized as a legitimate gift within the Valentinian Church: “Prophecy is not the kind of activity that is most often associated with Valentinianism, since there has been a somewhat onesided tendency in scholarship to highlight the movement’s intellectual characteristics and its resemblance to a philosophical school. It is nevertheless to be noted that prophecy is mentioned as a normal phenomenon in the Valentinian Church not only in Interpretation of Knowledge, but also in the Excerpts from Theodotus 24: ‘The Valentinians say that the Spirit which each of the prophets possessed as a special gift for his service, has been poured out upon all those who belong to the Church. For this reason the signs of the Spirit as well, healings and prophecies are carried out through the Church.’”

The text warns against comparison and envy: “‘Don’t say, ‘Why does that one speak but I do not speak.’’ What kind of speaking may be meant here? It is based on logos and must be different from the kind of prophetic speech that was separately mentioned previously.” Speaking in the church, whether prophetic or based on the Word, is a gift from the Head, distributed for the benefit of the Body. One should not despair if another member’s abilities appear more advanced, for all are endowed with grace according to the divine plan.

In practice, this teaching fosters harmony within the community. Members are encouraged to rejoice in one another’s gifts: “By having a brother who regards us as he also is, one glorifies the one who gives us grace.” They are also instructed to pray for the grace available to others and to participate actively in the life of the Body. Spiritual gifts are not personal property but shared blessings flowing from the Head to the community.

The relationship of the Head to the Body is central: “By loving the Head who possesses them, you also possess the one from whom it is that these outpourings of gifts exist among your brethren.” The Head, or Logos, is the source and sustainer of all spiritual life. Gifts of prophecy, teaching, discernment, and other charisms flow from the Head, giving structure and vitality to the Body. This ensures that the community remains unified despite differences in individual capacities.

In summary, The Interpretation of Knowledge presents a vision of the Valentinian Church in which spiritual gifts are distributed by the Head to the members of the Body according to divine wisdom. The gifts vary in degree and type, yet all originate from the same source, the Logos, who is “rich, not jealous, and kind.” Members are called to rejoice in one another’s gifts, to pray for grace, and to participate fully in the life of the Body. Envy and comparison are condemned because they block the reception of grace and disrupt unity.

The Body functions as an interconnected spiritual organism: “They cannot all become entirely a foot or entirely an eye or entirely a hand, since these members will not live alone; rather they are dead.” Each member has a role that complements the others, and the flourishing of the Body depends on mutual recognition and cooperation. Prophetic gifts, speaking, and discernment are all expressions of divine grace, distributed for the edification of the whole community.

Ultimately, the Head and the Body form a unified system in which grace flows from the divine source, through the community, and back to the individual. Members are encouraged to rejoice in the gifts of others, pray for grace, and recognize that all spiritual abilities are manifestations of the Logos. In this way, the Valentinian Church models a community in which spiritual gifts, love for the Head, and unity in the Body are inseparable.

Through these teachings, The Interpretation of Knowledge provides not only a theological framework but also practical guidance for spiritual living: humility, gratitude, prayer, reconciliation, and recognition of divine gifts in others. The Body thrives when members act in harmony, each exercising their gifts in alignment with the Head. Spiritual gifts are not only tools for personal development but also means for the community to manifest divine life collectively.

By integrating the metaphors of the Body with the distribution of spiritual gifts, the text underscores the communal and hierarchical nature of grace: “Here he gives away gifts to his men without jealousy, according to ... (11 lines missing)... appeared in each of the members [...] himself [...] since they do not fight at all with one another on account of their difference(s). Rather, by laboring with one another, they will work with one another, and if one of them suffers, they will suffer with him, and when each one is saved, they are saved together.” Salvation and spiritual growth are inseparable from participation in the Body and the exercise of gifts received from the Head.

Thus, the Head, the Body, and spiritual gifts form an integrated system of spiritual life in the Valentinian tradition. Gifts are not possessed individually but are distributed by the Head for the benefit of the Body. The faithful are called to rejoice in one another, pray for grace, avoid jealousy, and recognize that all differences in spiritual capacity serve the unity and flourishing of the community.

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 Aeons and Spiritual Gifts in *The Interpretation of Knowledge

The interpretation of knowledge Nag Hammadi Library 

Likewise I became very small, so that through my humility I might take you up to the great height, whence you had fallen. You were taken to this pit. If now you believe in me, it is I who shall take you above, through this shape that you see. It is I who shall bear you upon my shoulders. Enter through the rib whence you came and hide yourself from the beasts. The burden that you bear now is not yours. Whenever you (fem.) go ... (14 lines missing)... from his glory [...] from the first. From being counted with the female, sleep brought labor and the sabbath, which is the world. For from being counted with the Father, sleep brought the sabbath and the exodus from the world of the beasts. For the world is from beasts and it is a beast. Therefore he that is lost has been reckoned to the crafty one, and that one is from the beasts that came forth. They put upon him a garment of condemnation, for the female had no other garment for clothing her seed except the one she brought on the sabbath. For no beast exists in the Aeon. For the Father does not keep the sabbath, but (rather) actuates the Son, and through the Son he continued to provide himself with the Aeons. The Father has living rational elements from which he puts on my members as garments. The man ... (11 lines missing)... this is the name. The [...] he emitted himself and he emitted the reproached one. The one who was reproached changed (his) name and, along with that which would be like the reproach, he appeared as flesh. And the humiliated one has no equipment. He has no need of the glory that is not his; he has his own glory with the name, which is the Son. Now he came that we might become glorious through the humiliated one that dwells in the places of humiliation. And through him who was reproached we receive the forgiveness of sins. And through the one who was reproached and the one who was redeemed we receive grace.

But who is it that redeemed the one who was reproached? It is the emanation of the name. For just as the flesh has need of a name, so also is the flesh an Aeon that Wisdom has emitted. It received the majesty that is descending, so that the Aeon might enter the one who was reproached, that we might escape the disgrace of the carcass and be regenerated in the flesh and blood of ... (8 lines missing)... destiny. He [...] and the Aeons [...] they accepted the Son although he was a complete mystery [...] each one of his members [...] grace. When he cried out, he was separated from the Church like portions of the darkness from the Mother, while his feet provided him traces, and these scorched the path of the ascent to the Father.

Moreover, if they would wait for the exodus from the (earthly) harmony, they will come to the Aeon. If they are fit to share in the (true) harmony, how much the more those who derive from the single unity? They ought to be reconciled with one another. Do not accuse your Head because it has not appointed you as an eye but rather as a finger. And do not be jealous of that which has been put in the class of an eye or a hand or a foot, but be thankful that you do not exist outside the Body. On the contrary, you have the same Head on whose account the eye exists, as well as the hand and the foot and the rest of the parts. Why do you despise the one that is appointed as [...] it desired to [...] you slandered [...] does not embrace [...] unmixed body [...] chosen [...] dissolve [...] of the Aeon [...] descent [...] however plucked us from <the> Aeons that exist in that place. Some exist in the visible Church - those who exist in the Church of men - and unanimously they proclaim to one another the Pleroma of their aeon. And some exist for death in the Church on whose behalf they go - she for whom they are death - while others are for life. Therefore they are lovers of abundant life. And each of the rest endures by his own root. He puts forth fruit that is like him, since the roots have a connection with one another and their fruits are undivided, the best of each. They possess them, existing for them and for one another. So let us become like the roots, since we are equal [...] that Aeon [...] those who are not ours [...] above the [...] grasp him [...] since [...] your soul. He will [...] we gave you to him. If you purify it, it abides in me. If you enclose it, it belongs to the Devil. Even if you kill his forces that are active, it will be with you. For if the soul is dead, still it was enacted upon (by) the rulers and authorities.

Here’s a full 2000-word document based on the passage from *The Interpretation of Knowledge* in the Nag Hammadi Library, integrating all quotations and placing them in context while explaining the relationship between Aeons and spiritual gifts:

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## Aeons and Spiritual Gifts in *The Interpretation of Knowledge*

In *The Interpretation of Knowledge*, the concepts of Aeons and spiritual gifts are closely intertwined, yet distinct. The text presents Aeons as higher spiritual realms or states of being, while spiritual gifts are the manifestations of divine grace distributed to the members of the body. Together, they form a coherent vision of Gnostic cosmology, in which the faithful participate in divine life, guided by the Head, who is the source of both gifts and Aeons.

The text begins with an appeal to humility and divine guidance: “Likewise I became very small, so that through my humility I might take you up to the great height, whence you had fallen. You were taken to this pit. If now you believe in me, it is I who shall take you above, through this shape that you see. It is I who shall bear you upon my shoulders. Enter through the rib whence you came and hide yourself from the beasts. The burden that you bear now is not yours.” Here, the speaker, identified with the Son, emphasizes that salvation and ascent are mediated through humility and faith. The believer’s current struggles, symbolized by the “burden” and the pit, are not their ultimate condition, but a stage from which the divine can lift them.

The passage continues with the interplay between humanity, the world, and the Aeons: “From being counted with the female, sleep brought labor and the sabbath, which is the world. For from being counted with the Father, sleep brought the sabbath and the exodus from the world of the beasts. For the world is from beasts and it is a beast. Therefore he that is lost has been reckoned to the crafty one, and that one is from the beasts that came forth. They put upon him a garment of condemnation, for the female had no other garment for clothing her seed except the one she brought on the sabbath.” This portion illustrates the Gnostic view that the material world is a domain of corruption—“from beasts and it is a beast”—and that humanity’s fall into this world necessitates redemption. Aeons, in contrast, exist beyond this realm of beasts, and no “beast exists in the Aeon.”

The text clarifies the role of divine mediation in the dispensation of Aeons: “For the Father does not keep the sabbath, but (rather) actuates the Son, and through the Son he continued to provide himself with the Aeons. The Father has living rational elements from which he puts on my members as garments.” Here, the Son acts as the mediator through whom the Father dispenses Aeons and spiritual elements to the members of the spiritual body. Aeons are thus understood as manifestations of divine life, available to those who are aligned with the Head.

The narrative also emphasizes the mystery of redemption through the humiliated one: “The one who was reproached changed (his) name and, along with that which would be like the reproach, he appeared as flesh. And the humiliated one has no equipment. He has no need of the glory that is not his; he has his own glory with the name, which is the Son. Now he came that we might become glorious through the humiliated one that dwells in the places of humiliation. And through him who was reproached we receive the forgiveness of sins. And through the one who was reproached and the one who was redeemed we receive grace.” This demonstrates the dual function of the Son: to bear the burden of humiliation and to distribute grace and redemption to believers. Spiritual gifts flow from this same source, enabling the faithful to participate in the divine life.

The connection between Aeons and gifts is further emphasized: “But who is it that redeemed the one who was reproached? It is the emanation of the name. For just as the flesh has need of a name, so also is the flesh an Aeon that Wisdom has emitted. It received the majesty that is descending, so that the Aeon might enter the one who was reproached, that we might escape the disgrace of the carcass and be regenerated in the flesh and blood of ... (8 lines missing)... destiny. He [...] and the Aeons [...] they accepted the Son although he was a complete mystery [...] each one of his members [...] grace.” Here, the Aeons are directly connected to the process of redemption: they enter the human realm through the Son, restoring believers to their proper spiritual stature, while simultaneously distributing grace to each member.

The text moves from the cosmic to the communal, explaining how believers should relate to one another: “Moreover, if they would wait for the exodus from the (earthly) harmony, they will come to the Aeon. If they are fit to share in the (true) harmony, how much the more those who derive from the single unity? They ought to be reconciled with one another. Do not accuse your Head because it has not appointed you as an eye but rather as a finger. And do not be jealous of that which has been put in the class of an eye or a hand or a foot, but be thankful that you do not exist outside the Body.” Spiritual gifts, like prophetic insight or discernment of the Word, are distributed according to the will of the Head. Believers must not envy roles or gifts, because all contribute to the life of the body. The metaphor of the body—eye, hand, foot—emphasizes the interdependence of all members and the unity required to participate fully in divine life.

The text reinforces this communal aspect: “On the contrary, you have the same Head on whose account the eye exists, as well as the hand and the foot and the rest of the parts. Why do you despise the one that is appointed as [...] it desired to [...] you slandered [...] does not embrace [...] unmixed body [...] chosen [...] dissolve [...] of the Aeon [...] descent [...] however plucked us from <the> Aeons that exist in that place. Some exist in the visible Church - those who exist in the Church of men - and unanimously they proclaim to one another the Pleroma of their aeon. And some exist for death in the Church on whose behalf they go - she for whom they are death - while others are for life. Therefore they are lovers of abundant life.” The passage distinguishes between believers who exist in the visible Church, those destined for death, and those aligned with life. The proclamation of the Pleroma, or fullness of their Aeon, signifies a shared spiritual reality, experienced collectively by the faithful.

The text emphasizes rootedness and interconnection: “And each of the rest endures by his own root. He puts forth fruit that is like him, since the roots have a connection with one another and their fruits are undivided, the best of each. They possess them, existing for them and for one another. So let us become like the roots, since we are equal [...] that Aeon [...] those who are not ours [...] above the [...] grasp him [...] since [...] your soul.” Spiritual life is both individual and communal. Believers are like roots, producing fruits that reflect their own nature, yet connected to others in a unified whole. This connection ensures that gifts and blessings circulate, enhancing the collective spiritual body and preparing members for participation in the Aeons.

The text concludes with a warning about spiritual neglect: “He will [...] we gave you to him. If you purify it, it abides in me. If you enclose it, it belongs to the Devil. Even if you kill his forces that are active, it will be with you. For if the soul is dead, still it was enacted upon (by) the rulers and authorities.” Believers must actively participate in purification to ensure their soul aligns with the divine will. Spiritual gifts are meaningful only when exercised in harmony with the body and the Head. Without this alignment, one risks falling under the influence of the rulers and authorities, or the Devil.

**The Distinction Between Aeons and Spiritual Gifts**

From this text, it is clear that Aeons and spiritual gifts are related but not identical. Aeons are the **destination or fullness of spiritual existence**, representing the true harmony and unity of the Pleroma. Spiritual gifts, by contrast, are **expressions of divine grace distributed to the members of the body**, enabling them to act within the community and participate in divine life. The gifts of prophecy, teaching, discernment, and other charisms allow believers to contribute to the life of the spiritual body, whereas Aeons are the spiritual realms or conditions toward which the faithful ascend.

Gifts function within the present reality, binding members together: “Do not accuse your Head because it has not appointed you as an eye but rather as a finger. And do not be jealous of that which has been put in the class of an eye or a hand or a foot, but be thankful that you do not exist outside the Body.” They are practical manifestations of grace that maintain unity and prevent division. Aeons, in contrast, are the **reward or condition achieved through alignment with the Head**, awaiting those who “wait for the exodus from the (earthly) harmony” and are “fit to share in the (true) harmony.”

Moreover, the distribution of Aeons is mediated through the Son: “For the Father does not keep the sabbath, but (rather) actuates the Son, and through the Son he continued to provide himself with the Aeons.” This indicates that Aeons are **cosmic realities**, connected to the divine order, rather than temporary abilities exercised by believers. Gifts, however, are given for immediate participation, communal edification, and the exercise of grace.

Finally, the text underscores that both gifts and Aeons require proper disposition: purification, humility, and communal harmony. “If you purify it, it abides in me. If you enclose it, it belongs to the Devil.” Spiritual maturity, therefore, is measured both by the faithful exercise of gifts and the readiness to enter the Aeons. Together, these elements form a complete vision of Gnostic spiritual life: **the believer grows through gifts, aligned with the Head, and ultimately reaches the Aeons, the fullness of spiritual harmony.**

In conclusion, *The Interpretation of Knowledge* presents a coherent Gnostic vision in which Aeons and spiritual gifts are interrelated but distinct. Aeons are the **ultimate spiritual realms**, the Pleroma to which the faithful ascend, while spiritual gifts are the **tools and expressions of grace** that allow believers to participate in divine life here and now. Both are rooted in the same divine source, distributed by the Head and mediated through the Son, and both require humility, reconciliation, and purification to be properly received. The faithful, by acknowledging and exercising their gifts, participating in the communal body, and aligning themselves with the Head, can prepare themselves to enter the Aeons, participate in the Pleroma, and attain the fullness of spiritual life.

Valentinian Cosmology Explained

Valentinian Cosmology

Valentinian Cosmology: The Structure of the Pleroma and the Drama of the Aeons

Valentinian Cosmology is a complex doctrinal system. In modern discussions of Gnosticism, some people claim that Gnosticism is “post-doctrinal” and that doctrine or dogma are negative things. However, this idea does not reflect the reality of the classical Gnostic schools. For the ancient Gnostics—especially the Valentinians—doctrine was essential. Cosmology was not merely speculative mythology but a structured theological framework explaining the origin of the universe and the nature of humanity.

Cosmology directly determines anthropology. Cosmogony is the study of the creation of the universe, while Christian anthropology is the study of the human being in relation to the Deity. For the Valentinians, understanding the structure of reality reveals the nature and destiny of humanity. Human existence is interpreted through the cosmic drama that unfolds in the divine realm.

Valentinian cosmology is rooted primarily in the prologue of the Gospel of John. Valentinians interpreted the opening verses of John as describing the primordial structure of divine reality prior to the creation of the visible universe. The prologue, in their view, reveals the divine attributes that exist within the Deity and which together form the Pleroma.

The Valentinians believed that certain Greek terms appearing in the prologue of John and in the letters of Paul describe the full range of divine attributes. These attributes are personified as Aeons—divine realities that together form the fullness of existence beyond the visible universe.

To explain the divine attributes, Valentinian teachers referred to the opening lines of the Gospel of John, where it is written that the Word existed in the beginning. They interpreted this passage not merely as referring to speech but to the internal activity of divine consciousness. According to the Valentinian teacher Theodotus:

“Through his own Thought as the one who knew himself, he (the Father) brought forth the spirit of knowledge, which is in knowledge, the Only-Begotten (Son)” (Excerpts of Theodotus 7:1).

Thus the Word refers to the internal manifestation of the divine mind.

The Pleroma

The central concept of Valentinian cosmology is the Pleroma.

The word Pleroma means “fullness.” It refers to the complete totality of divine existence beyond the visible universe. It is the realm of the Aeons, the heavens, or the spiritual universe.

The Pleroma, however, was not believed to exist eternally in its present form. According to Valentinian tradition, it was produced through a process called emanation. The Eternal Spirit generated the divine fullness through a process of self-manifestation.

As the Bruce Codex states:

“He created the holy Pleroma in this way.” (The Untitled Text in the Bruce Codex)

The source of the Pleroma is Bythos, a term meaning “Depth.” The term is associated with the language of Paul in Romans:

“O the depth of the riches both of the wisdom and knowledge of God!” (Romans 11:33)

In Valentinian interpretation, this “Depth” represents the ultimate divine source from which all existence proceeds.

The Aeons are the manifestations of this divine source. They are not merely symbolic ideas but living expressions of divine qualities. The Tripartite Tractate explains their nature:

“For each of the aeons is a name corresponding to each of the Father's qualities and powers.” (Tripartite Tractate)

Thus each Aeon corresponds to a particular attribute of the divine mind.

The Pleroma is therefore both the dwelling place of the Aeons and the essential nature of the ultimate Deity. It represents the fullness of divine being.

Valentinian teachers also described the Pleroma as a state of consciousness. It is the realm where divine attributes exist in perfect unity and harmony.

The lower regions of the Pleroma are closest to darkness—that is, the physical universe. The physical cosmos represents the furthest extension of the divine unfolding.

Different Forms of the Myth

Valentinian cosmology appears in different forms across various texts. The basic structure remains the same, but some details differ.

For example, in the Tripartite Tractate the fall occurs because of the actions of the Logos rather than Sophia, which is the explanation found in many other texts.

Another important point is that Valentinian mythology does not use certain terms that appear in other Gnostic traditions. Names such as Barbelo or Yaldabaoth belong to Sethian mythology rather than Valentinian cosmology.

Valentinians also described the emanations of the divine fullness in terms of syzygies, meaning pairs. Each pair consists of a masculine and feminine principle representing complementary aspects of divine reality.

Examples include:

Logos (male) and Zoe (female)
Anthropos (male) and Ekklesia (female)

These pairs express the balance of complementary attributes within the divine nature.

Valentinian teachers did not necessarily consider this cosmological system to be a literal myth. Instead, it was understood as a symbolic description of the internal life of the Deity prior to creation. It may therefore be better described as a primordial drama rather than a myth.

The Pattern of Heavenly Things

The Pleroma is described as the archetypal realm—the pattern upon which the visible universe was modeled.

This idea appears in several passages of the New Testament that speak about heavenly patterns shown to Moses.

Acts records:

“Our ancestors had the tent of testimony in the wilderness, as God directed when he spoke to Moses, ordering him to make it according to the pattern he had seen.” (Acts 7:44)

The Epistle to the Hebrews expands on this idea:

“Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.” (Hebrews 8:5)

And again:

“It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.” (Hebrews 9:23)

These passages were interpreted as referring to the heavenly archetypes that exist within the Pleroma.

The Jewish philosopher Philo of Alexandria described a similar concept:

“The incorporeal world then was already completed, having its seat in the Divine Reason; and the world, perceptible by the external senses, was made on the model of it; and the first portion of it, being also the most excellent of all made by the Creator, was the heaven, which he truly called the firmament, as being corporeal; for the body is by nature firm....called it the heaven, either because it was already the Boundary of everything, or because it was the first of all visible things which was created.”

Philo explains that the visible universe was created according to an earlier intellectual model existing in the divine mind. Valentinian cosmology interprets this model as the structure of the Pleroma.

The Father

Valentinian theology begins with the supreme source known as the Father.

According to the ancient sources, the Father is beyond direct perception. As Irenaeus reports:

“uncontained, incomprehensible and cannot be seen or heard” (Against Heresies 1:2:5).

Because of this, the Father cannot be described in ordinary terms. He is infinite, without beginning or end, and is the origin of everything that exists.

The Father encompasses all things while remaining greater than them. As the texts explain, everything exists within him even while appearing distinct.

The divine nature unfolds itself through a process of manifestation. This process produces the multiplicity of beings while preserving the unity of the divine source.

Valentinian writers emphasized that the divine nature includes both masculine and feminine aspects. These aspects represent the dual functions of form and substance within creation.

The feminine aspect is associated with Silence, Grace, and Thought. Silence represents the primordial state of divine tranquillity and self-awareness.

As one text explains:

“Silence is God's primordial state of tranquillity.” (Valentinian Exposition 22:24)

Thought represents the active creative principle through which subsequent states of being are produced.

The masculine aspect is associated with names such as Ineffable, Depth, and First Father. Depth represents the incomprehensible dimension of the Deity.

Some sources describe the masculine aspect as passive until activated by the creative Thought.

However, Valentinian writers emphasized that these two aspects are not separate beings. Rather, they represent simultaneous states within the divine nature.

As Hippolytus explains:

“They exist as simultaneous states of being within the Godhead.” (Refutation of Heresies 30:8)

Thus the divine unity remains intact.

The Son

The origin of the universe begins with the emanation of the Son.

In the beginning nothing existed as a separate creation. The divine fullness existed only as potential within the Father.

One source explains:

“the self-begotten contained in himself everything, which was in him in unawareness.” (Panarion 5:3)

For the process of emanation to occur, a boundary had to be established.

This boundary is called the Limit or Cross. It allows the Aeons to exist separately from the Father without dissolving back into him.

As Irenaeus explains:

“It consolidates the All and keeps it outside of the Ineffable Greatness.” (Against Heresies 1:2:2)

Through this structure the Father manifests himself in a comprehensible form.

This manifestation is the Only-Begotten Son.

The Son is the image of the incomprehensible Father. Through the Son the divine nature becomes knowable.

As the text explains:

“He who came forth from knowledge, that is, from the Father's thought became himself knowledge, that is, the Son, because 'through the Son the Father is known'.” (Excerpts of Theodotus 7:1)

Thus the Son is the mediator through whom the divine nature becomes intelligible.

The Aeons

The Son then begins the process of further emanation. From him proceed additional pairs of Aeons.

The first pair is Word and Life.

The second pair is Humanity and Church.

These pairs are described in the prologue of the Gospel of John.

Valentinian interpreters claimed that when John wrote:

“The Word existed in the Beginning” (John 1:1)

he was referring to the divine attributes Mind and Truth.

When John wrote:

“What was made had Life in union with the Word.” (John 1:4)

he referred to Word and Life.

And when he wrote:

“Life was the light of human beings.” (John 1:4)

he referred to Humanity and Church.

These eight Aeons together form what is called the Ogdoad—the first eight emanations of the divine fullness.

The texts explain their significance:

“The Eight are the root and substance of all things.” (Against Heresies 1:1:1)

From them proceed the remaining Aeons.

Ten Aeons proceed from Word and Life, and twelve Aeons proceed from Humanity and Church.

Together they form the complete set of thirty Aeons.

This structure represents the full manifestation of divine attributes within the Pleroma.

The Fall of Wisdom

Despite the harmony of the Pleroma, a crisis eventually occurs.

The Aeons desire to know the ultimate source from which they originated.

Valentinus describes this longing:

“The All went about searching for the one from whom they had come forth.” (Gospel of Truth 17:4-9)

This search leads to error.

The youngest Aeon, Wisdom (Sophia), attempts to comprehend the ultimate Father without the mediation of the Son.

This attempt produces a defective state of thought.

The text describes the result:

“ignorance of the Father caused agitation and fear.” (Gospel of Truth 17:10)

Sophia’s defective thought is described metaphorically as an abortion.

“she wished to be like the Father.” (Refutation of Heresies 30:6)

The defect is separated from the Pleroma through another boundary.

Sophia herself is restored to the fullness, but the defective thought remains outside the divine realm.

This defective state becomes the origin of the lower world.

The Lower Wisdom and the Material Realm

The defective thought remains in a realm of ignorance and suffering. This state is called the deficiency.

The lower Wisdom—often called Achamoth—represents the archetype of humanity trapped in ignorance.

She experiences grief, fear, and confusion while searching for the divine.

Eventually she repents and seeks help.

In response, the Savior descends into the deficiency.

As the text states:

“He emptied himself.” (Philippians 2:7)

Through the intervention of the Savior, Wisdom receives knowledge and is liberated from illusion.

From this encounter she produces spiritual seeds.

These seeds represent the spiritual element within human beings.

The Material Creation

The material world is then formed as a place where these spiritual seeds can develop.

Wisdom influences a figure called the Craftsman to create the universe.

Through him she forms the heavens and the earth.

The Craftsman creates seven heavens corresponding to the seven days of creation.

Human beings are formed in the image of the primordial Humanity within the Pleroma.

Each human contains multiple elements including the spiritual seed capable of receiving knowledge.

The ultimate restoration occurs when all spiritual seeds attain knowledge.

At that time the deficiency will disappear.

The text concludes with a dramatic description of the final transformation:

“the fire which is hidden in the world will blaze up and ignite and destroy all matter and consume itself at the same time and pass into nothingness.” (Against Heresies 1:7:1)

When this occurs the restoration of the Pleroma will be complete.