Gnostic Doctrine serves as a comprehensive research platform dedicated to exploring the intricate tapestry of Gnostic theology. Our focus revolves around the convergence of Christian mysticism and apocalyptic Judaism. Delving into texts like the Old and New Apocrypha, Pseudepigrapha, and the Nag Hammadi Library, we provide insights for those seeking self-discovery through the profound teachings that Christ imparted to his disciples in intimate setting
@gnosticdoctrine #gnosticteachings
Title: The Invisible Presence of Christ: The Comforter and Spirit of Truth
Introduction
The concept of the "Comforter," "Spirit of Truth," or "Holy Spirit" as presented in the Scriptures has been a topic of deep theological exploration and discussion. One perspective suggests that the Comforter is none other than Christ Himself, and this belief is connected with the idea of the invisible presence of Jesus. This study delves into this viewpoint, exploring the biblical passages that support the teaching that Jesus is the Comforter and how it is linked to the invisible presence of Christ.
The Comforter: Christ's Invisible Presence
The discussion begins with the words of Jesus in John 14:16-17, where He promises the arrival of another Helper or Comforter, known as the Spirit of Truth. Jesus tells His disciples that this Comforter would be with them to the "age of ages." This verse is fundamental to the perspective that the Comforter is, in fact, Christ Himself. According to this view, the Comforter who was "dwelling with them" at that moment was Jesus, and He would later be "IN THEM" after His departure.
Ephesians 4:7-13: The Role of the Invisible Presence
Ephesians 4:7-13 plays a crucial role in understanding the invisible presence of Christ. It underlines the significance of Jesus's resurrection and ascension, which paved the way for His invisible presence. 2 Corinthians 3:17 refers to Jesus as "the Lord the Spirit", emphasizing the continuity of His presence even after His physical departure. This presence, however, operates in a different manner – it is no longer in the flesh but in the Spirit.
Jesus's departure had a profound implication: He could come to His disciples IN SPIRIT. This means He could enter their minds and hearts in a way that was not possible in the flesh. It was a transformational shift in the nature of His presence. But the promise of the Comforter was not solely for the disciples at that moment; it extended to all those who would exercise faith in Jesus Christ in all ages.
"Christ IN YOU, the Hope of Glory"
Colossians 1:24-29 offers further insight into the invisible presence of Christ. The verse states that Christ is "IN YOU, the hope of glory." This expression emphasizes the indwelling of Christ within believers, which is central to the perspective of the Comforter being an invisible presence. Christ's presence transcends time and space, reaching every believer across generations.
Implications for the True Church
This viewpoint holds significant implications for the concept of the "true church." Those who believe in the invisible presence of Christ understand that Christ's presence, as the Comforter and Spirit of Truth, is not limited to a particular period or location. It extends to all who accept Him, irrespective of when or where they were born. This understanding highlights the timeless and universal nature of Christ's presence.
Conclusion
The belief that the Comforter, Spirit of Truth, or Holy Spirit is, in reality, Christ Himself, contributes to the understanding of His invisible presence. His promise to dwell within believers, transcending time and space, demonstrates the profound impact of His presence throughout history. This perspective adds depth to our comprehension of Christ's ongoing influence in the lives of His followers, making His presence truly invisible but ever-present, "the hope of glory" for all who believe.
**Autogenes in Sethian Gnosticism: The Self-Begotten Son and Divine Logos**
Sethian Gnosticism is one of the most developed systems of early Gnostic thought. It centers on the figure of Seth as a savior and spiritual ancestor of the Gnostic elect, and it presents a divine cosmology with a primal triad composed of an ineffable Father, Barbelo (the Mother), and Autogenes (the Son). This theology further includes four emanated luminaries—Harmozel, Oroiael, Daveithe, and Eleleth—and a complex soteriology involving three major descents of the Savior, each associated with cosmic upheaval: flood, fire, and final judgment. Its rituals include baptism and spiritual ascent.
One of the central figures in this system is **Autogenes**, the “Self-Begotten” or “Self-Originated” Son. The Greek term *Autogenes* literally means “self-generated,” and it is often used in its untranslated form across Gnostic texts due to its theological weight.
In the *Gospel of John*, parallels to this figure appear in the Logos doctrine:
> “In \[the] beginning the Word was, and the Word was with God, and the Word was a god. This one was in \[the] beginning with God. All things came into existence through him, and apart from him not even one thing came into existence.” (John 1:1–3)
Later, John 1:18 continues:
> “No man has seen God at any time; the only-begotten god who is in the bosom \[position] with the Father is the one that has explained him.”
The Greek phrase *monogenēs theos*—“only-begotten god”—can be interpreted within Sethian terms as a reference to **Autogenes**, the self-originated Logos. He is both “only-begotten” and “self-begotten,” a paradox that underlines his unique status: begotten from the divine Barbelo, yet self-generated through the divine Mind and Will.
This is made explicit in *The Apocryphon of John*:
> “And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo, for they had come into being because of her.”
Further, the divine conception is described:
> “And It gazed into Barbelo in the pure light which surrounds the invisible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was \[not] equal to Its greatness. This one was only-begotten of the Mother-Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light.” (*Apocryphon of John*)
The Autogenes is the Logos, the Light of the World, the Self-Begotten Child, and the creative Word. As written:
> “And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit… the invisible virginal Spirit placed Autogenes as true god over the All… that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it.” (*Apocryphon of John*)
This Autogenes is also referenced throughout the *Coptic Gnostic Library* (e.g., Codex II/1; III/2; IX/2; XI/3) and plays a major role in Sethian cosmology.
The *Gospel of the Egyptians* affirms:
> “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing…”
And also:
> “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.”
The term *Autogenes* thus functions as both a name and a theological category. In the *Three Steles of Seth*, the divine Self is praised:
> “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones.”
The theological implications are immense: Autogenes is simultaneously the Only-Begotten Son and the Self-Begotten Aeon, revealing the eternal ones and bringing forth the aeons with him. The paradox of being both begotten and self-originated reflects a mystery of divine procession unique to Gnostic thought.
Autogenes is also associated with the *Son of Man*, and in some texts, even with *Man* himself. The *Odes of Solomon* support this link:
> “The Word of truth who is self-originate, because He has been strengthened by the Holy Power of the Most High; and He is unshaken forever and ever.” (*Ode 32*)
This resembles John 5:26: “For as the Father hath life in himself, even so gave he to the Son to have life in himself.”
In *The Gospel of the Egyptians*, Autogenes brings forth the Four Lights, and from their union with Adamas (the archetypal Man), comes the great incorruptible Seth:
> “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.”
In the Sethian tradition, *Daveithai*, one of the four luminaries, is the Father of the Elect. Sophia-Wisdom resides in *Eleleth*, which suggests that the Elect operate outside the powers of Sophia-Wisdom, though she plays a role in their awakening within the domain of Eleleth.
As Tomas Kindahl notes, the Barbeloite community may have incorporated Christian Logos theology around 150 AD. Autogenes is said to hover over the ground in the celestial realm *Domedon Doxomedon*. In comparative Gnosticism, Autogenes corresponds to the *Second Man* in Ophite theology.
Ultimately, Autogenes serves as the divine mediator, the self-begotten Light who reveals the hidden Father and initiates the salvation of the Elect. In Sethian thought, he is the nexus of divine mind, light, and creative power, the “true god over the All,” and the one whose name is known only to the worthy.
---
---
**The Son as Autogenes, Self-Begotten, Only-Begotten, First-Begotten in Sethian Gnosticism**
In the cosmology of Sethian Gnosticism, the figure of the **Son** holds a central role in divine emanation and redemption. This Son is most frequently identified with *Christ*, *Seth*, or the *Logos*, and he is described with a series of closely related epithets: **Autogenes** (“Self-Begotten” or “Self-Originated”), **Only-Begotten**, and **First-Begotten**. These titles emphasize his uniqueness, his divine origin, and his role in the creation and restoration of all things.
Although the divine **One** (or Invisible Spirit) is sometimes called *self-begotten*, the title **Autogenes** is most often applied not to the highest deity but to the *Son*—that is, the one who comes forth through the will of the Invisible Spirit and Barbelo. This Son is the mediator of all subsequent emanations and the one through whom salvation is revealed. As summarized by scholars of Gnostic tradition:
> “Although the One is referred to above as ‘self-begotten’, usually the term *Autogenes* describes the Son (who is either the Word, the saviour Seth or the Christ). The *Autogenes* often appears in Sethian Gnostic texts.”
This identification is most thoroughly articulated in **The Apocryphon of John**, where Christ as *Autogenes* is described as the divine creative force:
> “Because of the word, Christ the divine Autogenes created everything…”
> “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (*Apocryphon of John*)
In this passage, *Autogenes* is simultaneously the agent of creation and the Son of the divine source. His identity as Christ, the Logos, and the Self-Begotten demonstrates the unity between divine speech (Word), divine Sonship, and creative power.
The complex process of emanation continues as *Autogenes* joins with other divine entities to produce further aeons. In the *Gospel of the Egyptians*, the great savior **Seth** is the result of the union of three figures: the Logos, Autogenes, and Adamas:
> “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (*Gospel of the Egyptians*)
Here, **Seth** is portrayed not only as a product of divine union but also as the “Son of Man,” representing a redeemed archetype of humanity. He is both divine and human, heavenly and redemptive.
In another text, *The Three Steles of Seth*, Seth blesses **Geradamas** (the heavenly Adam) as his father. Yet this “begetting” transcends biological generation:
> “I bless thee, Father Geradama(s), I, as thine own Son, Emmacha Seth, whom thou didst beget without begetting.” (*Three Steles of Seth*)
This paradox—*begotten without begetting*—reiterates the central Gnostic theme that the Son is both from the Father and yet also Self-Begotten, not through physical procreation but divine emanation.
In *The Sophia of Jesus Christ*, Christ himself reveals his origin from the highest Light:
> “I (Christ) came from Self-begotten and First Infinite Light, that I might reveal everything to you.” (*Sophia of Jesus Christ*)
The self-begotten origin of Christ signifies his transcendence and his unique role as the revealer of hidden knowledge to the elect. His mission is not just redemptive but revelatory: to bring knowledge (*gnosis*) from the Infinite Light.
The *Apocryphon of John* again affirms this status by identifying the Son as **Only-Begotten**:
> “This (the Christ) was an only-begotten child of the Mother-Father which had come forth; it is the only offspring, the only-begotten one of the Father, the pure Light.” (*Apocryphon of John*)
Likewise, in a text from the *Bruce Codex*:
> “And he (the Son) will fill all the aeons which belong to you with the grace of the only-begotten Son.” (*Untitled Text, Bruce Codex*)
The status of the Son as “Only-Begotten” expresses not only uniqueness but also exclusive intimacy with the divine origin. He is the pure Light, the singular expression of the divine fullness (*Pleroma*).
Moreover, the Son is also called **First-Begotten**, as in the *Prayer of Paul*:
> “Place upon me your beloved, elect, and blessed greatness, the First-born, the First-begotten.” (*Prayer of Paul*)
This language evokes early Christian and Platonic themes, where the First-Begotten is the first manifestation of the ineffable divine source—the one through whom all other things come into being.
A further nuance is found in the *Trimorphic Protennoia*, which affirms both the divinity and creative power of the Son:
> “Now those Aeons (the Four Lights) were begotten by the God who was begotten—the Christ.” (*Trimorphic Protennoia*)
Christ is described as the “God who was begotten,” who in turn begets aeons. This formulation reflects a chain of divine descent: from the unbegotten One, through the begotten God (Christ), to the aeons and cosmic structures.
But even this divine begottenness does not preclude his transcendence. In the *Teachings of Silvanus*, it is declared:
> “And even if he (Christ) has been begotten, he is (still) unbegotten.” (*Silvanus*)
The Son is both begotten and unbegotten—he exists beyond ordinary causality, transcending the duality of origin and creation.
Finally, in the text *Melchizedek*, there is a polemical edge to the portrayal of Christ:
> “Furthermore, they will say of him (Christ) that he is unbegotten, though he has been begotten, (...) 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.” (*Melchizedek*)
Here, the text addresses misconceptions about Christ’s nature, affirming both his divine begetting and his human incarnation, suffering, and resurrection.
In sum, the Sethian texts present **Christ the Son** as Autogenes, Self-Begotten, Only-Begotten, and First-Begotten. These terms are not mere titles but theological affirmations of his singular role in creation, revelation, and salvation. He proceeds from the divine fullness, yet remains one with it. Through him, all aeons and elect beings are formed, and through him, the invisible Father is made known.
---
Sethian Gnosticism consists of the following elements: “a focus on Seth as a Savior figure and spiritual ancestor of the Gnostic elect; a primal divine triad of an ineffable Father, a Mother called Barbelo, and Son referred to as Autogenes; four emanated luminaries named Harmozel, Oroaiel, Daveithe, and Eleleth and other superterrestial beings related to them; a salvation history thought of as three descents of the Savior, or three critical periods marked by flood, fire, and final judgement; and rituals of baptism and ascent.”
1 In [the] beginning the Word was, and the Word was with God, and the Word was a god. 2 This one was in [the] beginning with God. 3 All things came into existence through him, and apart from him not even one thing came into existence. God’s firstborn Son called “a god,” “the only-begotten god” as the most manuscripts of John 1:18 call him. John 1:18 No man has seen God at any time; the only-begotten god who is in the bosom [position] with the Father is the one that has explained him.
The phrase monogenes´ theos´ rendered in a few translations as “God only begotten" could be understood as a reference to the Autogenes the self-begotten Christ or self-originate Son, an Only Begotten God, The One existing within the bosom of the Father.
And Thought willed to create a work through the Word of the invisible Spirit, and his Will became a work. And he was revealed with Mind and Light, glorifying It. And the Word followed the Will. For because of the Word, Christ the divine Autogenes created the All. Eternal Life with Will, and Mind with Foreknowledge stood. They glorified the invisible Spirit and Barbelo for they had come into being because of her. (The Apocryphon of John) 7 And It gazed into Barbelo in the pure light which surrounds the invisible Spirit and Its luminescence, and she conceived from It. It begot a spark of light in a light resembling blessedness, but it was [not] equal to Its greatness. This one was only-begotten of the Mother‑Father who had appeared. He is his only offspring, the only-begotten of the Father, the pure light. (The Apocryphon of John) And the holy Spirit perfected the divine Autogenes, the son of Itself and Barbelo, so he might stand before the great and invisible virginal Spirit. The divine Autogenes, the Christ, (is) that one who honored It with a mighty voice. He appeared through the Pronoia. And the invisible virginal Spirit placed Autogenes as true god over the All Nand It subjected to him all authority and the truth which dwells in It so that he might know the All. (He is) that one whose name they call by a name which is more exalted than any name. For they will say that name to those who are worthy of it. (The Apocryphon of John)
Autogenes. One word.
Autogenes, begotten, Divine Child, Pure Light, Light of the World, Logos (John 1:3)
The "Only begotten" Greek Monogenes; The Monogenes or the "Only begotten" is the Autogenes and Logos
Greek: 'Self-begotten,' 'Self-made' ... Also called ‘self-originate’ so 'autogenes' is Greek for "self-generated"
Autogenes is the third aeon in the tretractys or tetrad (a group of 10 aeons). Again according to the Barbeloite theology. Autogenes is the father-mother-son. (Tomas Kindahl) The One as ‘unbegotten’ and ‘self-begotten’: “Great is the good Self-begotten who stood, the God who had already stood. (...) Thou art unbegotten. Thou hast appeared in order that thou mightest reveal the eternal ones. Thou art he who is. Therefore thou hast revealed those who really are.” (Three Steles of Seth)
- The One as self-begotten: “This great name of yours is upon me, O self-begotten Perfect one, who is not outside me.” (Gospel of the Egyptians)
- The expression ‘self-begotten’ (or ‘self-originate’) is often left in the ancient Greek form, as ‘Autogenes’.
- The One as self-begotten Autogenes: “...unproclaimable Father, the aeon of the aeons, Autogenes, self-begotten, self-producing...” (Gospel of the Egyptians)
From the Ennoia/Barbelo/Five-Aeon/Ten-Aeon there emanates a further Divinity, referred to as Autogenes, meaning "Self-Begotten" or "Self-Born". In Gospel to the Egyptians it is equated with the Logos. In Allogenes we see this as one of the three aspects of the Barbelo
It is described as the "only-begotten one of the Mother-Father" and "of the Father, the pure Light" [Nag Hammadi Library, Apocryphon of John, p.102].
On the one hand this emanation is called "Autogenes", "Self-begotten", yet on the other it is described as being "begotten" by, or the "only-begotten" of, the Mother-Father.
Autogenes also contains the Son of Man and sometimes also Man.
7. THE SON AS AUTOGENES, SELF-BEGOTTEN, ONLY-BEGOTTEN, FIRST-BEGOTTEN
Ode 32
To the blessed ones the joy is from their heart, and light from Him who dwells in them;
And the Word of truth who is self-originate,
Because He has been strengthened by the Holy Power of the Most High; and He is unshaken for ever and ever. Hallelujah.
Ode 32:2 lit. "existed (or, was) from His soul" Comp. Jn 5:26 "For as the Father hath life in himself, even so gave he to the Son to have life in himself." The Ode, by immediately adding "for He is strengthened by the holy power of the Most High," appears to imply that the "self-existence" of the Son of Truth is from the Father. - Although the One is referred to above as ‘self-begotten’, usually the term Autogenes describes the Son (who is either the Word, the saviour Seth or the Christ). The Autogenes often appears in Sethian Gnostic texts.
- In the Apocryphon of John and the Gospel of the Egyptians, the Autogenes begets or is begotten together with the Four Lights.
- Christ the Son as Autogenes: “Because of the word, Christ the divine Autogenes created everything...” “...the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit.” (Apocryphon of John)
- The saviour Seth results from the combination of the Logos, Autogenes and Adamas: “Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with each other. (...) And thus there came forth (...) the great incorruptible Seth, the son of the incorruptible man Adamas.” (Gospel of the Egyptians)
I suspect the Barbeloites directly imported this from Christianity around 150 AD. Autogenes is said to hover over the ground in the heaven Domedon Doxomedon. (My source here is as usual April D DeConick). When comparing Autogenes with other Gnosticism it appears that Autogenes counterparts the Second Man in the Ophite theology. I have made no extensive comparison work regarding Autogenes, so that's about what I know here. (Tomas Kindahl)
Daveithai, He is the Father of The Elect, this is Sethian, Sophia-Wisdom is within Eleleth, so that would make The Elect completely outside of the powers of the Sophia-Wisdom. Though Sophia-Wisdom would be engage in initiating and conducting The Elect awakening in the domain of the Eleleth. (Tomas Kindahl)
Bentley Layton has sketched out a relationship between the various gnostic movements in his introduction to The Gnostic Scriptures (SCM Press, London, 1987). In this model, "Classical Gnosticism" and "The School of Thomas" antedated and influenced the development of Valentinus, who was to found his own school of Gnosticism in both Alexandria and Rome, whom Layton called "the great [Gnostic] reformer" and "the focal point" of Gnostic development. While in Alexandria, where he was born, Valentinus probably would have had contact with the Gnostic teacher Basilides, and may have been influenced by him.
Valentinianism flourished after the middle of the 2nd century AD. This movement was named after its founder Valentinus (c. 100 – 180 AD). The school is also known to have been extremely popular: several varieties of their central myth are known, and we know of "reports from outsiders from which the intellectual liveliness of the group is evident." It is known that Valentinus' students elaborated on his teachings and materials (though the exact extent of their changes remains unknown), for example, in the version of the Valentinian myth brought to us through Ptolemy.
Valentinianism might be described as the most elaborate and philosophically "dense" form of the Syrian-Egyptian schools of Gnosticism, though it should be acknowledged that this in no way debarred other schools from attracting followers. Basilides' own school was popular also, and survived in Egypt until the 4th century.
Simone Petrement, in A Separate God, in arguing for a Christian origin of Gnosticism, places Valentinus after Basilides, but before the Sethians. It is her assertion that Valentinus represented a moderation of the anti-Judaism of the earlier Hellenized teachers; the demiurge, widely regarded as a mythological depiction of the Old Testament God of the Hebrews, is depicted as more ignorant than evil Valentinian works are named in reference to the Bishop and teacher Valentinius. Circa 153 AD, Valentinius developed a complex cosmology outside of the Sethian tradition. At one point he was close to being appointed the Bishop of Rome of what is now the Roman Catholic Church. Works attributed to his school are listed below, and fragmentary pieces directly linked to him are noted with an asterisk: • The Divine Word Present in the Infant (Fragment A) * • On the Three Natures (Fragment B) * • Adam's Faculty of Speech (Fragment C) * • To Agathopous: Jesus' Digestive System (Fragment D) * • Annihilation of the Realm of Death (Fragment F) * • On Friends: The Source of Common Wisdom (Fragment G) * • Epistle on Attachments (Fragment H) * • Summer Harvest* • The Gospel of Truth* • Ptolemy's Version of the Gnostic Myth • Prayer of the Apostle Paul • Ptolemy's Epistle to Flora • Treatise on the Resurrection (Epistle to Rheginus) • Gospel of Philip
Before we begin this study we will have an opening reading from the Tripartite Tractate:
but the redemption also is an ascent to the degrees which are in the Pleroma and to those who have named themselves and who conceive of themselves according to the power of each of the aeons, and (it is) an entrance into what is silent, where there is no need for voice nor for knowing, nor for forming a concept, nor for illumination, but (where) all things are light, while they do not need to be illumined. (the Tripartite Tractate)
What if I told you the aeons are within our hearts? You can discover them by self knowledge or gnosis.
Psalm 77:5 NWT I have thought upon the days of long ago, On the years in the indefinite past.
The first clue is found in Ecclesiastes 3:11 which states that God put ha-olam in the human heart. Ha-olam can be translated as "age" "everlasting" "forever and ever" "eternal" “world” or “eternity.”
Ecclesiastes 3:11 ¶ Every thing hath he made beautiful in its [proper] time: he hath also placed the eternity in their heart, without a man’s being able to find out the work that God hath made from the beginning to the end. (Leeser's Jewish Bible)
Ecclesiastes 3:11 All the things which he made, considered as a whole, are good in his time. But with regard to all things considered as one whole, to them he hath assigned the whole age; so that no man can find out the work which God hath done from beginning to end. (Greek)
Ecclesiastes 3:11 ¶ The whole He hath made beautiful in its season; also, that knowledge He hath put in their heart without which man findeth not out the work that God hath done from the beginning even unto the end. (Young's)
Ecclesiastes 3:11 Everything he has made pretty in its time. Even time indefinite he has put in their heart, that mankind may never find out the work that the [true] God has made from the start to the finish (NWT)
From the Septuagint interlinear screenshot we can see that the word translated "age", "eternity" or "time indefinite" is the Greek word aeon. In the Hebrew the word is Olam both Hebrew and Greek words have the same meaning.
Depending on the context aeon could mean a long stretch of time, a spiritual being or a realm in which spiritual beings live. Aeons are one of the orders of spirits, or spheres of being, that emanated from the Deity.
However there is another meaning to the word aeons which is shown in Ecclesiastes 3:11 the aeons are internal aspects of our nature
God has placed an inherit constitution in man the capability of conceiving of eternity, the struggle to apprehend the everlasting
The Bible says of humans: “He has put eternity into man’s mind.” (Ecclesiastes 3:11) We use this distinctive ability daily, even in as common an act as glancing in a mirror and thinking what our appearance will be in 10 or 20 years. And we are confirming what Ecclesiastes 3:11 says when we give even passing thought to such concepts as the infinity of time and space. The mere fact that we have this ability harmonizes with the comment that a Creator has put “eternity into man’s mind.
This ability also gives us a sense of divine purpose. God has a purpose for the aeons, which He makes in Christ Jesus.…in accord with the purpose of the eons, which He makes in Christ Jesus, our Lord (Ephesians 3:11).
However believers should be careful that the aeon their mind and heart is dwelling on is not the present aeon of this order of things:
2Cor 4:4 In whom, the god of this age, hath blinded the minds of the unbelieving, to the end they may not discern the radiance of the glad-message of the glory of the Christ--who is the image of God.
Our mind can easily become corrupted. The joys and goals of this age can distract us or even replace our God-given hope
Rom 12:2 and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what [is] the will of God — the good, and acceptable, and perfect.
What is meant by being “conformed to this age”? To be “conformed to this age” is to attach greater importance to the joys and goals of this life rather than to spiritual matters. Things of the Spirit should always come first in our life.
"be not fashioned or shaped in harmony with this present age, either in your thinking or your way of life".
Therefore, believers should not seek identification with the aims and objects of an "age" that is destined to pass away in ignominy. By not conforming to this age, we must concentrate our spiritual gaze upon the age to come, which will replace this sorrowing, sinful present existence (Eph. 2:7).
Let’s have a look now at Isaiah 57:15. “For thus says the High and Lofty One Who inhabits eternity.” Yahweh inhabits eternity, and yet He has put eternity in our hearts. Because eternity is within us than we have to look within ourselves to understand eternity or the aeons. This is called self knowledge or gnosis to know thyself
Man in himself is a microcosm, a little world humankind regarded as the representation in miniature of the universe
The author of the book The Syzygies of AEON puts it like this:
The aeons are more than ideas and concepts they are active principles which influence us not from the outside like the stars and planets of astrology or tarot, but from within. The Aeons are inherit active principles which are spiritual, instinctive, organic elements that are part of our own being—physical, psychological, and spiritual (The Syzygies of AEON)
The Interpreter's Dictionary of the Bible (vol. IV, p. 643): Time: The O.T. and the N.T are not acquainted with the conception of eternity as timelessness. The O.T. has not developed a special term for "eternity." The word aeon originally meant "vital force," "life;" then "age," "lifetime." It is, however, also used generally of a (limited or unlimited) long space of time. The use of the word aeon is determined very much by the O.T. and the LXX. Aeon means "long distant uninterrupted time" in the past (Luke 1:10), as well as in the future (John 4:14).
αἰών Aiwn is compounded of aei and wn. The word aei is from aw, aew, or ahmi, signifying primarily, "to blow, to breathe"; secondly, "to live, to pass or spend time." From this derivation aei would present the idea of a going on; and as a particle of time is expressive of that which is unlimited or undefined; "not so much that which cannot be bounded as that which is not bounded -- which is not attempted to be defined, but is considered as going on, on, on.
Aei, therefore, alone, would not express the true idea of eternity, but only of time, whose end is not bounded by any specification. This flowing word, indicative of passing time, must be connected with, and, as it were, anchored upon another of more stability, in order to give it any kind of fixedness." This other word is wn, the particle of that verb of existence which expresses, in its philosophical sense, the highest mode of being. One part of the compound word, then, is unconfined; the other, since wn is of all tenses, altogether excludes the idea of time. Aiwn, then, is not time, long or short, bounded or endless. (Dr. John Thomas Eureka)
Eternity is not an endless number of years, and things that are spiritual and eternal cannot be measured by days and months and years.
Time is the measure that man gives to passing events. The only power in time is what man imparts to it. When man gets into the understanding of the Absolute, he takes his freedom from all bondage of time and declares that time shall no more enter into the substance of his mind or body or affairs.
Now let's look at the word essence now this is from the latin word essentia, essencia from Latin essentia meaning "being, essence," abstract noun formed (to translate Greek ousia "being, essence") from essent-, present participle stem of esse"to be," from PIE root *es- "to be." Now why am I talking about this word called essence because that is exactly what the Aeons are they are the essence of God they are different parts of God, states of God and we have many different kinds of aeons in the plural they are listed as word, will, thought, life, understanding, grace, perception prudence you see these are essences of God they are parts of God and they make up the wholeness The word aeon originally meant "vital force," "life;" then "age," or "lifetime." this is because αἰών is so connected with ἄημι (aēr 109) to breathe, blow, as to denote properly that which causes life, vital force.
This vital force should be understood as a flowing energy that passes through us like a breathe. Note the holy spirit is God's active force.
Again quoting from the The Syzygies of AEON we can see:
[The aeons] are a diverse and complex set of forces that relate to each other in complex ways and were considered to be the closest our inferior minds could come to understanding the powers of God....These profound and powerful forces, that effected our very being, comprised a full spectrum of energies that existed within us. (The Syzygies of AEON)
1Kings 19:12 And after the earthquake a fire; [but] Yahweh [was] not in the fire: and after the fire a still small voice.
The Aeons speak to us through the Spirit. The "still small voice" is the inner silent voice of the aeons the inner consciousness of God's presence. The communion is not in words but ideas. So still, so small, so quiet is this secret place where God dwells in man that it may be overlooked, unless one retires into silent meditation in solitude, and in meekness seeks the Lord. The Aeons are made manifest as perfect wholeness through the enlightened mind.
The Aeons are the mediators and heralds of God
Ode 12:4 And the Most High has given Him to His aeons, which are the interpreters of His beauty, And the narrators of His glory, And the confessors of His purpose, And the preachers of His mind, And the teachers of His works. (Odes of Solomon)
Ode 12:8 And by Him the aeons spoke to one another, and those that were silent acquired speech. (Odes of Solomon)
It is important to know the names of the Aeons and there functions as part of achieving enlightenment. The Aeons are grouped together in male and female pairs
There are Thirty aeons altogether which make up the Pleroma which literally translates to
“fullness” or “wholeness
The next clue comes from Colossians 2:9 were the word Pleroma is used:
Col 2:9 because it is in him that all the fullness of the divine quality dwells bodily. 10 And so YOU are possessed of a fullness by means of him, who is the head of all government and authority (NWT)
Col 2:10 and in him ye are made full, who is the head of all principality and power: (ESV)
The fullness (pleroma) of the aeons or the divine aspects or attributes were manifested in Jesus. We too are made full in him been partakers of the divine quality (2peter 1:4)
Colossians 2:10"Ye are in Him (by virtue of union with Him) [filled full]" of all that you need (Joh 1:16). Believers receive of the divine Anointing which flows down from their Divine Head and High Priest (Ps 133:2). He is [full of] the "fullness" itself; we, are filled from Him.
“It is in [Christ] that all the fullness of the divine quality dwells bodily. And so you [believers] are possessed of a fullness by means of him,
In the The Letter of Peter to Philip from the Nag Hammadi Scriptures Jesus in answering a question to his disciples says “Concerning the Pleroma, it is I. I was sent down in the body for the seed that had fallen away."
Concerning the fullness, it is I. I (the christ or logos) was sent down in the body (of Jesus) for the seed that had fallen away. And I came down to their mortal model. But they did not recognize me, thinking I was a mortal. I spoke with the one who is mine, and the one who is mine listened to me just as you also who have listened to me today. And I gave him authority to enter into the inheritance of his fatherhood. And I took him the one who is mine up to my Father. They the Aeons were brought to completion filled with rest through his salvation. Since he was deficiency, he became fullness. “Concerning the fact that you are being detained, it is because you are mine. When you strip yourselves of what is corruptible, you will become luminaries in the midst of mortals. (The Letter of Peter to Philip, Nag Hammadi Codex VIII, 2)
"you will become luminaries in the midst of mortals" (The Letter of Peter to Philip)
to become luminaries means the believers will become aeons
Thus, like Christ, the Gnostic Christians can also become
Anointed Ones or Christ. Just as Christ is a fullness and an illurninator,
so also the Gnostics become fullnesses and illurninators.
Christ's fate is their fate, his lot their lot. Among the
Gnostics the realization of salvation can involve a mystical
identification with Christ, so that the author of the Gos. Phil.
can proclaim that one is mystically united with the divine: "You saw the Spirit, you became spirit; you saw
Christ, you became Christ; you saw the [Father, you] will become the Father" (II 61,29-32) .
156
Those who say, "There is a heavenly man and there is one above him" are wrong. For it is the first of these two heavenly men, the one who is revealed, that they call "the one who is below"; and he to whom the hidden belongs is that one who is above him. For it would be better for them to say, "The inner and outer, and what is outside the outer". Because of this, the Lord called destruction the "the outer darkness": there is not another outside of it. He said, "My Father who is in secret". He said, "Go into your chamber and shut the door behind you, and pray to your Father who is in secret" (Mt 6:6), the one who is within them all. But that which is within them all is the fullness. Beyond it, there is nothing else within it. This is that of which they say, "That which is above them". (Gospel of Philip)
For the Gnostics the Pleroma is not just a spatial place located above the physical heavens. The Pleroma or the Fullness is also an internal, spiritual state of being that is accessible in this life through direct experience. The Gospel of Philip says, “But that which is within them all is the fullness. Beyond it, there is nothing else within it. This is that of which they say, "That which is above them".
If we look now at our opening reading from the Tripartite Tractate we can see that the redemption which is called "an ascent to the degrees which are in the Pleroma" is accomplished "according to the power of each of the aeons"
The redemption meant being brought back from a state of horrible deficiency and emptiness and being restored to this otherwise inaccessible divine fullness within oneself. The Treatise on Resurrection holds that when someone’s spirit is saved, “fullness fills what it lacks.”
The Gospel of Truth elaborates:
Thus fullness, which has no deficiency but fills up deficiency, is provided to fill a person’s need, so that the person may receive grace. While deficient, the person had no grace, and because of this a diminishing took place where there was no grace. When the diminished part was restored, the person in need was revealed as fullness.(The Gospel of Truth.)
Likewise, in the Secret Book of James, Christ urges his listeners to “Be filled and leave no space within you empty.” And the Gnostic author of the Prayer of the Apostle Paul, as if responding to this commandment, says to Christ, “You are my fullness.”
Thus, the Gnostics’ cosmology was what it was in order to facilitate the inner spiritual transformation they called “gnosis,” the root of the word “Gnostic.”
# Pistis Sophia: Unveiling the Mysteries of Amēns and Emanations
The *Pistis Sophia* is one of the most profound and enigmatic texts of Gnostic tradition, offering insight into early Christian cosmology, metaphysics, and spiritual ascent. Chapter 93, in particular, invites readers into the mysteries surrounding the twin saviors and the Amēns. These concepts, deeply symbolic, reveal the complex interplay between divine emanations and human enlightenment.
### The Significance of Amēn in Religious Traditions
The term "Amēn" resonates with rich connotations across Hebrew, Greek, and early Christian traditions. In Hebrew, *Amēn* signifies faithfulness and truth, often used to affirm divine constancy. Deuteronomy 7:9 refers to Yahweh as "the faithful God," while Isaiah 49:7 emphasizes God's unwavering reliability. For Jews, "Amēn" serves as an acronym for "El Melech Ne’eman" (Mighty, Faithful King).
In the New Testament, *Amēn* assumes a Christological dimension. Revelation 3:14 calls Jesus "the Amen," underscoring his role as the faithful and true witness of God’s creation. The Greek term ἀμήν (*amēn*) conveys a similar affirmation of truth and trustworthiness, linking divine faithfulness with Jesus as the Logos.
### Amēn in Gnostic Cosmology
In the Gnostic tradition, the concept of Amēns takes on a multifaceted role. Certain texts, such as Justin’s *Book of Baruch*, describe Amēn as a paternal angel, one of twelve emanated by Elohim through Edem. This portrayal situates Amēn within a celestial hierarchy, alongside archangels like Michael and Gabriel. These angels are intricately connected to the spiritual cosmos, including the mysterious "five trees in Paradise," as mentioned in *The Gospel of Thomas* (Saying 19). These trees symbolize eternal truths, promising immortality to those who understand them.
The *Pistis Sophia* elevates the Amēns further, associating them with the structure of the Pleroma—the spiritual realm of divine emanations. The text describes the regions of the three Amēns and the seven Amēns, linking them to celestial and cosmic forces. For instance, the seven Amēns correspond to the seven planetary rulers or archangels, reflecting their governance over material and spiritual realms. This parallels the "seven spirits of God" in Revelation 4:5, described as lamps of fire before God's throne.
### The Twin Saviors and the Child of the Child
Another compelling aspect of Chapter 93 is the mention of the twin saviors and the mysterious "Child of the Child." These figures, though enigmatic, suggest a duality inherent in Gnostic soteriology. The twin saviors may symbolize the union of divine and human aspects, representing the spiritual ascent of the believer through gnosis.
This theme aligns with *The Gospel of Thomas* (Saying 108), where Jesus declares, "He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him." This transformative process reflects the intimate connection between the seeker and the divine, central to Gnostic belief.
### The Five Trees and Spiritual Enlightenment
The five trees in Paradise, as mentioned in *The Gospel of Thomas* (Saying 19), hold profound significance. Their unchanging nature symbolizes eternal truths that transcend the material world. Those who "know" these trees, the text claims, will not taste death, pointing to the Gnostic promise of spiritual immortality through enlightenment.
The connection between the five trees and the Amēns is noteworthy. In the *Pistis Sophia*, these trees are associated with the emanations of the Treasury of Light, a realm of divine purity. The seven Amēns, as voices or spirits of God, serve as channels of this divine revelation, bridging the gap between the material and spiritual worlds.
### Mysteries of Emanations
The *Pistis Sophia* intricately ties the emanations of divine light to the salvation of the soul. The text describes the expansion of these emanations across regions of the Treasury of Light, guarded by saviors and angels. The twin savior, the Child of the Child, and the Amēns all play roles in this divine hierarchy, guiding the believer toward ultimate unity with the divine.
### Conclusion
Chapter 93 of the *Pistis Sophia* encapsulates the heart of Gnostic cosmology, presenting a tapestry of divine emanations, celestial beings, and spiritual truths. The Amēns, twin saviors, and enigmatic symbols like the five trees offer profound insights into the Gnostic path of enlightenment. By exploring these mysteries, the seeker embarks on a transformative journey, uncovering the divine realities that underlie existence.
To begin this study we will have an opening reading from Pistis Sophia: Chapter 93
"And that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen. "And that mystery knoweth why the five Trees have arisen and why the seven Amēns have arisen. Pistis Sophia: Unveiling the Mysteries of Amēns and Emanations
In the enigmatic world of Gnostic texts, the "Pistis Sophia" stands as a testament to the profound spiritual exploration of the early Christian era. Chapter 93 of this ancient text opens a door to the mysteries surrounding the twin-saviors and the Amēns, inviting us to delve into the intricate web of Gnostic cosmology.
The chapter begins with a tantalizing statement: "And that mystery knoweth why the twin-saviors have arisen and why the three Amēns have arisen." Immediately, we are confronted with the notion of twin-saviors and Amēns, both shrouded in deep spiritual significance.
The word "Amēn" itself has roots in Hebrew and Greek, carrying connotations of faithfulness and truth. In the Hebrew tradition, it is applied to Yahweh as "the faithful God," (Deut 7:9; Isa 49:7) emphasizing the unwavering nature of divine faithfulness. For Jews, "Amen" also serves as an acronym for "El Melech Ne’eman," meaning "Mighty, Faithful King." In the Book of Revelation, Jesus is referred to as "the Amen." Revelation 3:14, states:
"And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God."
This verse presents a unique and symbolic characterization of Jesus Christ as "the Amen." In this context, "the Amen" signifies Jesus as the embodiment of truth, faithfulness, and the ultimate authority.
Hebrew 0539 אמן ‘aman aw-man’
Greek 281. ἀμήν amen [am-ane’];
So we can see from the bible that beings or persons can be called Amen. In some Gnostic texts an angel is named as the Amen:
The Book of Baruch by Justin
When the father knowing nothing beforehand
saw that half-virgin Edem, he burned for her,
and he the father is called Elohim,
and Edem burned equally for Elohim. Their desire
drew them to a single union of love.
From this coupling the father seeded twelve angels
for himself through Edem.
The paternal angels are Michael, Amen, Baruch, Gabriel, Esaddaeus
The Gospel of Thomas Saying 19: Jesus said, “Congratulations to the one who came into being before coming into being. If you become my disciples and pay attention to my sayings, these stones will serve you. For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death.”
The Gospel of Thomas Saying 19:Saying 19 introduces the concept of becoming a disciple of Jesus and paying attention to His sayings to gain access to hidden knowledge. It mentions five trees in Paradise that do not change with the seasons and whose leaves do not fall, promising that those who know them will not taste death. The paternal angels, including Amen, Michael, Baruch, Gabriel, and Esaddaeus, are associated with these five trees in Paradise.
Surprisingly, the Gnostic landscape adds another layer of complexity to the concept of Amēns. In some Gnostic texts, an angel is identified as "Amen" (amen an angel of elohim). Take, for example, Justin's "Book of Baruch," where Amen is named among the paternal angels, a celestial hierarchy of divine beings.
Further delving into Gnostic cosmology, we discover that the Amēns play a role in the structure of the Pleroma, the spiritual realm of divine emanations. The regions of the three Amēns are symbolized by the first three emanations of the Pleroma, reflecting their importance within the Gnostic framework.
Moreover, these Amēns are also associated with the seven planetary rulers or archangels, drawing parallels between the Gnostic cosmos and the celestial hierarchy found in various religious traditions. They are, in essence, the seven voices or spirits of God, as described in Revelation 4:5.
Revelation 4:5 presents a vivid image of "seven lamps of fire burning before the throne," signifying the seven Spirits of God. This connection underscores the Gnostic belief in the interconnectedness of their cosmology with elements of Judeo-Christian traditions.
The Seven Amēns as Planetary Rulers or Archangels: The text suggests that the seven Amēns can be identified with the seven planetary rulers or archangels. This concept aligns with the idea that these entities have influence over specific aspects of the material world, including celestial bodies. The seven archangels are often seen as intermediaries between the divine and the material realm in various religious and esoteric traditions.
The Seven Amēns as the Seven Spirits of God: The passage also connects the seven Amēns to the seven Spirits of God, as mentioned in Revelation 4:5 and 5:6. These seven spirits are associated with divine attributes or qualities and are seen as channels of divine revelation. In the Gnostic context, the seven Amēns may represent these aspects of divine wisdom and revelation.
Pistis Sophia: And Jesus hail not told his disciples to total expansion of the emanations of the Treasury, nor their orders, how they are extended; nor had he told them their saviors, according to the order of every one, how they are; nor had he told them what guard is at every (gate) of the Treasury of the Light; nor had he told them the region of the Twin-savior, who is the Child of the Child; nor had he told them the regions of the three Amens, in what regions they are expanded; nor had he told them into what regions the five Trees are expanded; nor as to the seven Amens, that is the seven Voices, what is their region, how they are expanded. (Pistis Sophia)
The Gospel of Thomas Saying 108. Jesus said: He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him.
The Gospel of Thomas Saying 108:Saying 108 speaks of a transformative process where those who drink from Jesus' mouth will become like Him, and hidden things will be revealed to them. This aligns with the Gnostic concept of spiritual enlightenment and ascent.
Intriguingly, the "Pistis Sophia" mentions the Twin Savior, the Child of the Child, whose regions remain a mystery. This enigmatic figure invites comparisons to sayings attributed to Jesus himself, such as Gospel of Thomas Saying 108: "He who drinks from my mouth will become like I am, and I will become he. And the hidden things will be revealed to him." This suggests a profound connection between the seeker and the divine, akin to the transformative journey described in Gnostic texts.
The Twin Saviour, Child of the Child: The text alludes to a Twin Saviour, known as the Child of the Child. This mysterious figure likely holds a central role in Gnostic salvation or enlightenment. The Gnostic belief in personal spiritual transformation and ascent may be connected to the idea that individuals can become like the Twin Saviour through a deep spiritual connection, as mentioned in Gospel of Thomas Saying 108.
Connecting the Dots:
The mention of the five trees in Paradise in Saying 19 appears to have a connection to the five Trees in Pistis Sophia Chapter 93, symbolizing spiritual knowledge and perhaps the means to attain immortality. The presence of Amen as one of the paternal angels associated with the five trees reinforces the idea of Amen as a significant divine figure in Gnostic thought. The Twin Saviour mentioned in Pistis Sophia Chapter 93 could be seen as an extension of the transformative process hinted at in Saying 108 of The Gospel of Thomas, where individuals can become like Jesus through deep spiritual understanding. Overall, these passages from Pistis Sophia and The Gospel of Thomas underscore the Gnostic emphasis on acquiring hidden knowledge, spiritual transformation, and the role of divine entities, such as the Amēns and the Twin Saviour, in the quest for enlightenment and salvation.
In summary, Pistis Sophia Chapter 93 offers a glimpse into the intricate and symbolic nature of Gnostic cosmology and spirituality. It introduces us to various divine entities, including twin-saviors, Amēns, and emanations of the Pleroma, all of which play roles in the Gnostic understanding of the cosmos and the quest for spiritual knowledge and enlightenment. These concepts are deeply rooted in Gnostic mysticism and reveal the complex interplay between the material and spiritual realms in Gnostic thought.
