Justin the Gnostic The Book of Baruch

 The Book of Baruch

The teachings of this Justin (not to be confused with the famous Christian apologist Justin Martyr) are among several different mythic and doctrinal systems summarized in an antihereticalwork probably composed in Rome by the Christian writer Hippolytus around 222–235 C.E.24 According to Hippolytus, Justin made use of several sacred books, but Hippolytus summarizes the myth found in a book that Justin himself deemed particularly noteworthy, a book bearing the name of one of its mythic figures, Baruch (Hippolytus, Ref. 5.24.2–3).

The following is the outline of the system.

There are three principles of the Universe: (i.) The Good, or all-wise Deity; (ii.) the Father, or Spirit, the creative power, called Elohīm; and (iii.) the World-Soul, symbolized as a woman above the middle and a serpent below, called Eden. From Elohīm (a plural used as a collective) and Eden twenty-four cosmic powers or angels come forth, twelve follow the will of the Father-Spirit, and twelve the nature of the Mother-Soul. The lower twelve are the World-Trees of the Garden of Eden. The Trees are divided into four groups, of three each, representing the four Rivers of Eden. The Trees are evidently of the same nature as the cosmic forces which are represented by the Hindus as having their roots or sources above and their branches or streams below. The name Eden means Pleasure or Desire.

Thus the whole creation comes into existence, and finally from the animal part of the Mother-Soul are generated animals, and from the human part men. The upper part of the Garden is called the "most beautiful Earth"; that is to say, Cosmic Earth, and the body of man is formed of the finest. Man having thus been formed, Eden and Elohīm depute their powers unto him; the World-Soul bestows on him the soul, and the World-Spirit infuses into him the spirit. Thus were men and women constituted.

And all creation was subjected to the four groups of the twelve powers of the World-Soul, according to their cycles, as they move round as in a circular dance

But when the man-stage was reached, the turning-point of the world--process, Elohīm, the Spirit, ascended into the celestial spaces, taking with him his own twelve powers. And in the highest part of the heaven he beheld the Great Light shining through the Gate (? the physical sun), which led to the Light-world of The Good. And he who had hitherto thought himself Lord of Creation, perceived that there was one above him, and cried aloud: "Open me the gates that I may acknowledge the [true] Lord; for I considered myself to be the Lord." And a voice came forth, saying: "This is the Gate of the Lord; through this the righteous enter in." And leaving his angels in the highest part of the heavens, the World-Father entered in and sat down at the right hand of the Good One.

And Elohīm desired to recover by force his spirit which was bound to men, from further degradation; but the Good Deity restrained him, for now that he had ascended to the Light-realm he could work no destruction.

And the Soul (Eden) perceiving herself abandoned by Elohīm, tricked herself out so as to entice him back; but the Spirit would not return to the arms of Mother Nature (now that the middle point of evolution was passed). Thereupon, the spirit that was left behind in man, was plagued by the soul; for the spirit or mind desired to follow its Father into the height, but the soul, incited by the powers of the Mother--Soul, and especially by the first group who rule over sexual passion and excess, gave way to adulteries and even greater vice; and the spirit in man was thereby tormented.

Now the angel, or power, of the World-Soul, which Baruch.especially incited the human soul to such misdeeds, was the third of the first group, called Naas (Heb. Nachash), the serpent, the symbol of animal passion. And Elohīm, seeing this, sent forth the third of his own angels, called Baruch, to succour the spirit in man. And Baruch came and stood in the midst of the Trees (the powers of the World-Soul), and declared unto man that of all the Trees of the Garden of Eden he might eat the fruit, but of the Tree Naas, he might not, for Naas had transgressed the law, and had given rise to adultery and unnatural intercourse.

And Baruch had also appeared to Moses and the prophets through the spirit in man, that the people might be converted to the Good One; but Naas had invariably obscured his precepts through the soul in man. And not only had Baruch taught the prophets of the Hebrews, but also the prophets of the uncircumcised. Thus, for instance, Hercules among the Syrians had been instructed, and his twelve labours were his conflicts with the twelve powers of the World-Soul. Yet Hercules also had finally failed, for after seeming to accomplish his labours, he is vanquished by Omphalē, or Venus, who divests him of his power by clothing him with her own robe, the power of Eden below.

Last of all Baruch appeared unto Jesus, a shepherd boy, son of Joseph and Mary, a child of Christology.twelve years. And Jesus remained faithful to the teachings of Baruch, in spite of the enticements of Naas. And Naas in wrath caused him to be "crucified," but he, leaving on the "tree" the body of Eden--that is to say, the psychic body or soul, and the gross physical body--and committing his spirit or mind to the hands of his Father (Elohīm), ascended to the Good One. And there he beholds "whatever things eye hath not seen and ear hath not heard, and which have not entered into the heart of man"; and bathes in the ocean of life-giving water, no longer in the water below the firmament, the ocean of generation in which the physical and psychic bodies are bathed. This ocean of generation is, of course, the same as the Brāhmanical and Buddhistic saṁsāra, the ocean of rebirth.

Hippolytus tries to make out that Justinus was a very vile person, because he fearlessly pointed out one of the main obstacles to the spiritual life, and the horrors of animal sensuality; but Justinus evidently preached a doctrine of rigid asceticism, and ascribed the success of Jesus to his triumphant purity.

The Book of Baruch by the Gnostic Justin 

Justin or Justinus was an early Gnostic Christian from the 2nd century AD He is counted among the earliest Gnostic schools, among Simon Magus, Menander, Saturninus and Dositheus

According to Justin, there were three primordial, eternal entities. Reigning supreme was the male Good One, owner of foreknowledge (identified with the Monad and the creator of the universe, as well as the Greek Priapus), under which there were the male Elohim (the Jewish god and Demiurge or creator of the world) and the female Edem (identified with Gaia and described as a "half virgin, half viper" being similar to Echidna).

As the drama unfolds and Edem brings out her angels, including the serpent Naas (from nahash, Hebrew for "serpent"), to fight against what is left of Elohim's spirit on earth, Baruch, a top angel of the Good, sends a series of liberators—Moses, Herakles, prophets, and finally Jesus—to ensure redemption and return

Baruch (Hebrew for "blessed") is the good tree of life and the chief paternal angel, and Naas (from nahash, Hebrew for "serpent") is the evil tree of the knowledge of good and evil and the chief maternal angel.

Note that Naas is both the tree of knowledge and (since his name derives from the Hebrew nahash, "snake") the serpent of seduction to eat from the tree.

Eden is many: garden, earth, Israel, a symbol of Eve, and them earth mother.

Naas Maternal angel of Edem, identified with the evil tree of the knowledge of good and

evil, in the Book of Baruch. The term derives from nahash, Hebrew for "serpent" (as with Naassenes).

**The Serpent in the Book of Baruch by Justin the Gnostic**  

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

The Book of *Baruch*, attributed to Justin the Gnostic, offers a unique and layered understanding of the serpent within Gnostic cosmology. Unlike traditional biblical interpretations that portray the serpent as an embodiment of temptation and evil, this text presents the serpent Naas as a maternal angel and a pivotal figure in a cosmic drama involving divine, earthly, and infernal forces.  

### **The Cosmic Entities**  

According to Justin, three primordial and eternal entities exist:  

1. **The Good One**: The supreme, male figure identified with the Monad and the ultimate source of foreknowledge and creation.  

2. **Elohim**: A subordinate male figure identified as the Demiurge, or the creator of the physical world, akin to the Jewish God.  

3. **Edem**: A female entity described as "half virgin, half viper," embodying both nurturing and destructive aspects, reminiscent of the Greek figure Echidna.  

This triadic structure forms the framework for understanding the origins of the world and its ongoing struggle between good and evil.  

### **Naas: The Maternal Serpent**  

Naas, whose name derives from the Hebrew *nahash* (meaning "serpent"), plays a dual role in Justin's cosmology. As a maternal angel of Edem, Naas is identified with the "evil tree of the knowledge of good and evil." The text states:  

> "*Naas, the serpent, stands both as the tree of knowledge and as the seducer, drawing forth the children of Edem into rebellion.*"  

This complex portrayal blurs the lines between the serpent as a mere tempter and as a symbolic force of knowledge and opposition. Naas embodies both the dangerous allure of forbidden wisdom and the agent that catalyzes human awareness and liberation.  

### **The Conflict Between Elohim and Edem**  

The drama described in *Baruch* unfolds as Edem, alongside her angels—including Naas—wages war against Elohim and what remains of his divine spirit on earth. This battle reflects a cosmic struggle between the spiritual and material realms. The maternal, earthly force of Edem, symbolized by the serpent, stands in opposition to the structured order imposed by Elohim.  

> "*Edem brought forth her serpentine offspring, and among them Naas, who sought to consume what remained of Elohim's breath upon the earth.*"  

Here, the serpent Naas serves as a maternal force of opposition, embodying chaos, seduction, and rebellion.  

### **Baruch as the Redeeming Angel**  

Baruch, whose name means "blessed" in Hebrew, is described as the "good tree of life" and the "chief paternal angel." As a representative of the Good One, Baruch plays a crucial role in the redemption narrative of *Baruch*. He sends a series of liberators throughout history, including Moses, Herakles, the prophets, and ultimately Jesus Christ.  

> "*Baruch, the blessed tree of life, sent forth messengers to restore what had been consumed by Edem and her serpents, that the children of the earth might return to the Good.*"  

This portrayal emphasizes a redemptive mission aimed at countering the chaos introduced by Edem and Naas.  

### **Symbolism of Eden and the Trees**  

In Justin's cosmology, Eden represents multiple concepts:  

- The garden of creation  

- The earth  

- Israel  

- Eve  

- The earth mother  

The serpent Naas, being identified with the tree of knowledge, also symbolizes the duality inherent in creation—the knowledge of both good and evil. This duality contrasts with Baruch, the "good tree of life," who embodies divine wisdom and redemption.  

### **The Role of Redemption**  

The conflict between Baruch and Naas is central to Justin's narrative. As Edem and her angels, including Naas, wage war against Elohim’s remaining spirit on earth, Baruch intervenes by sending a series of liberators to ensure redemption. These liberators include Moses, Herakles, the prophets, and ultimately Jesus Christ.  

Through these redemptive figures, Baruch seeks to counteract the influence of Naas and guide humanity back to the Good One. Justin's account portrays Jesus not merely as a savior but as the culmination of a long line of divine messengers tasked with restoring harmony and overcoming the deception represented by Naas.  

### **Gnostic Symbolism of Naas**  

Naas, as both the tree of knowledge and the serpent of seduction, holds a dual role in Justin’s cosmology. On one hand, he represents the pursuit of knowledge divorced from divine wisdom, leading to corruption and separation from the Good One. On the other hand, his association with the maternal angel Edem emphasizes the complexity of creation, where both nurturing and destructive forces coexist. This duality echoes broader Gnostic themes, where the material world is often seen as a place of entrapment but also a realm where redemption is possible through divine knowledge and intervention. Naas, while initially a figure of rebellion, ultimately serves as a catalyst for the redemptive work of Baruch and the liberators.  

### **Conclusion**  

The serpent in the *Book of Baruch* by Justin the Gnostic represents a complex and multifaceted figure, embodying both opposition and transformation. Naas, as the maternal angel of Edem, challenges traditional views of the serpent as purely malevolent. Instead, the text presents a nuanced narrative where the serpent plays a critical role in the cosmic struggle between material chaos and spiritual redemption. The Gnostic reinterpretation found here reflects the broader themes of opposition, liberation, and the pursuit of divine wisdom inherent in Gnostic thought.

Do Valentinians Believe in Reincarnation?

 Do Valentinians Believe in Reincarnation?

The Valentinian tradition, a form of Gnostic Christianity founded by Valentinus, held unique views regarding the nature of the soul, immortality, and salvation. One of the critical aspects of Valentinian thought is the rejection of reincarnation, a concept that was notably embraced by other Gnostic schools, such as those following Basilides. The Valentinians did not adhere to the idea of a soul undergoing multiple lifetimes in a cycle of rebirth, but instead focused on the notion of transformation and final salvation through divine intervention.  

### Theodotus on the Left and Right Generations  

The followers of Basilides refer “God visiting the disobedient unto the third and fourth generation” to reincarnations, but the followers of Valentinus maintain that the three places mean those on the left, while the “fourth generation” is their own seed, and “showing mercy unto thousands,” refers to those on the right. (Extracts from the Works of Theodotus)  

In the writings of Theodotus, an early Christian thinker who provided insights into Valentinian thought, we find a clear rejection of reincarnation. Theodotus distinguishes between the "generations" in scripture, which are often cited in ways that some might interpret as referring to reincarnation. For instance, he addresses the phrase from Exodus 34:7, "visiting the iniquity of the father upon the children unto the third and fourth generation." While some sects, such as the followers of Basilides, took this passage to imply that souls were reincarnated across generations, Theodotus offers a different interpretation within the Valentinian framework.  

In his writings, Theodotus explains that the "third and fourth generations" refer not to cycles of reincarnation but rather to the division of individuals based on their moral standing. Those on the "left" side of the moral spectrum are said to be those who are punished, while the "fourth generation" refers to the descendants or those who belong to a more righteous group. For Theodotus, the generations mentioned in this passage should not be understood in terms of reincarnation but in the context of spiritual lineage and the idea of divine mercy being extended to those who are on the "right" side of the spiritual divide.  

### Heracleon on the Immortality of the Soul  

Heracleon, another key figure in Valentinian thought, further emphasizes the Valentinian rejection of reincarnation and the immortality of the soul. In *Fragment 40* from his commentary on the Gospel of John, Heracleon explicitly refutes the belief in the immortality of the soul, a concept that was commonly accepted in many ancient philosophical traditions, including some Gnostic sects. Heracleon writes:  

> "By the words 'it was at the point of death,' the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that 'the body and soul are destroyed in Gehenna.' (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when 'its death is swallowed up in victory.' (1 Corinthians 15:54)"  

Here, Heracleon refutes the teaching of the immortality of the soul, quoting Matthew 10:28: "the body and soul are destroyed in Gehenna," to emphasize that neither the body nor the soul is inherently indestructible. This statement underscores a key point in Valentinian thought: immortality is not an intrinsic quality of the soul, but rather a divine gift granted through the transformation of the perishable into the imperishable at the resurrection. Heracleon’s commentary further supports this view with a reference to 1 Corinthians 15:54, which speaks of the mortal "putting on immortality" and the perishable "putting on imperishability" at the resurrection. Heracleon’s interpretation suggests that Valentinian salvation is not about a cycle of reincarnations but a final, one-time event in which the physical body is transformed into a state of imperishability. This aligns with the general Valentinian emphasis on the resurrection and the transformative nature of salvation, which involves the physical body being made incorruptible and eternal.  

### The Gospel of Philip on Resurrection of the Body  

The Valentinian rejection of reincarnation and belief in the resurrection of the body is also expressed in the *Gospel of Philip*, a text attributed to the Valentinian tradition. In this gospel, the author refutes the idea that the flesh will not rise in the resurrection. The text reads:  

> "And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it."  

The Gospel of Philip stresses that it is essential for the flesh to arise, for it is in the flesh that the Word resides, and it is through this flesh that immortality is attained. This view further supports the Valentinian rejection of reincarnation and the belief in a physical resurrection in which the mortal body is transformed into an immortal, imperishable state. The concept of the resurrection of the body in Valentinianism aligns with the broader Christian tradition of the resurrection of the dead, but with a distinctive Gnostic twist. For the Valentinians, salvation is not about escaping the physical world through a series of rebirths but about the final transformation of the physical body into an immortal, spiritual form. This transformation occurs not through a cycle of reincarnation but through a single, divine intervention at the end of time, when the faithful are resurrected and made incorruptible.  

### Conclusion  

The Valentinians did not embrace the concept of reincarnation. Instead, they focused on the transformation of the perishable body into an immortal and incorruptible one, as part of the resurrection at the end of time. This transformation was seen as a singular, eschatological event rather than a continuous cycle of rebirths. In the writings of Theodotus, Heracleon, and the *Gospel of Philip*, we see a clear rejection of reincarnation, with a focus on the resurrection of the body and the attainment of immortality through divine intervention and spiritual enlightenment.

Syzygy the Gender of the Aeons

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







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


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


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


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### Syzygy in the Greek Language


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


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### Biblical Usage


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


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


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


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### Related Terms in the Septuagint and New Testament


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


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


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


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


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


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


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### Etymology and Theological Implications


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


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


### The Biblical Use of Syzygy


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


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### New Testament Usage


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


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


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


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### Philippians 4:3


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


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


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


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### Twosomes in Scripture


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


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


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### Ezekiel's Vision


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


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


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


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### Conclusion


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




### Personal Angels and Syzygy


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


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### Biblical Evidence for Personal Angels


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


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


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


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


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


This suggests the protective role of angels assigned to believers.


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


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


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### Syzygy and the Divine Twin


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


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


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


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


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


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


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### Conclusion


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


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


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


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### Female as Symbol of Sin and Destruction


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


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


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


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


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


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


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


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


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### Male as Symbol of Salvation and Spiritual Purity


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


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


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


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


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


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


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


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


---


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


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


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

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


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


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


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


---


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


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


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


---


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


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


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

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


---


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


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


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


---


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


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


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


---


### Conclusion: The Gendered Aeons and Spiritual Transformation


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


Syzygies in Valentinian Thought


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


#### The Primary Syzygies


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


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


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


#### Separation and Deficiency


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


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


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


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


#### Restoration Through Gnosis


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


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


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


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


#### Monistic Vision


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


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

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

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

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

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

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

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

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

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

Etymology

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

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

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

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

Thayer's Greek Lexicon:

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

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

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

Part of Speech: Verb: 

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

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

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

The Biblical use of Syzygy

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

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

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

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

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

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

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

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

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

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

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

Personal Angels

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

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

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

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

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

Male Female Symbolism 

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

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

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

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

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

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

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

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

male is a symbol of salvation

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

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

The Gender of the Aeons in the Pleroma 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A Summary 

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

God is one but his attributes are many 

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

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






























### Syzygies in Valentinian Thought  

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

#### The Primary Syzygies  

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

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

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

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

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

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

#### Separation and Deficiency  

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

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

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

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

#### Restoration Through Gnosis  

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

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

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

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

#### Monistic Vision  

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

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

The Election and the Calling The Tripartite Tractate

The election shares body and essence with the Savior, since it is like a bridal chamber because of its unity and its agreement with him. For, before every place, the Christ came for her sake. The calling, however, has the place of those who rejoice at the bridal chamber, and who are glad and happy at the union of the bridegroom and the bride. The place which the calling will have is the aeon of the images, where the Logos has not yet joined with the Pleroma. And since the man of the Church was happy and glad at this, as he was hoping for it, he separated spirit, soul, and body in the organization of the one who thinks that he is a unity, though within him is the man who is the Totality - and he is all of them. The Tripartite Tractate

The Called and the Elect

Roman Valentinians recognized two groups of Christians within the Church. One group, known as the "elect" or "spiritual" (pneumatikoi), consisted of those who had attained perfect knowledge (gnosis) of Christ and had become part of the spiritual body. The other group, called the "called" or "animate" (psychikoi), were the majority of Christians who believed in Christ based on the testimony of others. This distinction highlighted the school's position within the broader Christian community.

Just as they distinguished between Christians within the Church, Valentinians also described Christ’s body as having both animate and spiritual components (Irenaeus, Against Heresies 1:7:2; Excerpts of Theodotus 58:1). His body included both the "elect" who had gnosis and the "called" who believed without yet attaining gnosis. Both groups were considered to possess the "spiritual seed" and were regarded as integral parts of the body.

The spiritual elect, having attained gnosis, believed "because of the Truth itself" (Herakleon Fragment 39). Valentinian teachers emphasized that those with gnosis should "share it without hesitation" (Interpretation of Knowledge 15:36). They warned against arrogance, stating, "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" (Interpretation of Knowledge 17:27-31). As "illuminators in the midst of mortal men" (Letter of Peter to Philip 137:8-9), the elect had a duty to aid in the salvation of those without gnosis. The Gospel of Philip teaches that "whoever becomes free through acquaintance (gnosis) is a slave on account of love toward those who have not yet taken up the freedom of acquaintance (gnosis)" (Gospel of Philip 77:26-29). The elect were tasked with returning to the world to proclaim Christ’s good news to the called, for "through the Spirit and by the Spirit, the soul is drawn to the Savior" (Herakleon Fragment 27).

The called, or ordinary Christians, believed "because of human testimony" (Herakleon Fragment 39), which stemmed from the spiritual Church (Herakleon Fragment 37). The elect were expected to help prepare them for gnosis. The Interpretation of Knowledge urged the called not to harbor jealousy toward the elect, emphasizing that all members of the Church form "a single body. Those who belong to us all serve the head together" (17:14-16). By loving the head, the called also shared in the gifts flowing through their brethren (16:28-31). Expanding on Paul’s metaphor of the Church as a body, the text advises, "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" (18:28-34).

The Called and the Elect

Roman Valentinians distinguished two groups of Christians within the Church. One group consisted of those who had perfect knowledge (gnosis) of Christ and were described as the 'elect' or the 'spiritual' (pneumatikoi). They were those who had become part of the spiritual body. The other group consisted of those who believe in Christ based on the testimony of others. They are the 'called' or the 'animate' (psychikoi) and are the majority of Christians. This particular feature of Valentinian thought describes the position of the school within the Church.

Just as they distinguished two classes of Christians within the Church, they also describe of Christ's body as having animate and spiritual components (Irenaeus Against Heresies 1:7:2, Excerpts of Theodotus 58:1, etc). His body consists both of the 'elect' who have gnosis and the 'called' who believe but have not yet attained gnosis. Both were regarded as having the "spiritual seed" within them and hence as forming part of the body.

The spiritual elect have attained to gnosis and believe "because of the Truth itself" (Herakleon Fragment 39). Valentinian teachers frequently caution those with gnosis to "share it without hesitation" (Interpretation of Knowledge15:36). They are not to despise others as inferior or ignorant, 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" (Interpretation of Knowledge17:27-31) Rather, as "illuminators in the midst of mortal men" (Letter of Peter to Philip137:8-9)., they have a duty to aid in the salvation of those who do not yet have gnosis. In the Gospel of Philip it says, "Whoever becomes free through acquaintance (gnosis) is a slave on account of love towards those who have not yet taken up the freedom of aquaintance (gnosis)" (Gospel of Philip 77:26-29). It is the role of the spiritual to "return to the world to announce the good tidings of Christ's coming to the 'called'. For through the Spirit and by the Spirit, the soul is drawn to the Savior" (Herakleon Fragment 27).

In contrast, the 'called' (i.e. ordinary Christians) believe "because of human testimony" (Herakleon Fragment 39) that is "because of the spiritual Church" (Herakleon Fragment 37). They can be led to readiness for gnosis by the elect. The author of the Interpretation of Knowledge cautions the called not to be jealous of the elect. He insists that members of the Church "are a single body. Those who belong to us all serve the head together" (17:14-16). By being part of the body and "loving the head who possesses them, you also possess the one from who it is that these outpourings of gifts exist among your brethren" (16:28-31). Applifying the image from Saint Paul that each member of the Church is a unique part of the body of Christ he goes on to say, "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" (18:28-34).

thus being consubstantial with the Saviour

here means simply to be of the spiritual substance like him, and specifically of the substance of his spiritual body

Alétheia: The Aeon of Truth

 **Alétheia: The Aeon of Truth**

The Greek word *alétheia* (ἀλήθεια) is often translated as "truth." It is derived from the root *a-* (meaning "not") and *lēthē* (meaning "forgetfulness" or "oblivion"). Therefore, *alétheia* can be understood as "un-forgetfulness" or "truth," signifying the unveiling of what is hidden or obscured. In philosophical terms, it represents that which is fully revealed, the essence of reality as it truly is.

### **Valentinian Understanding of Alétheia**

In Valentinian Gnosticism, Aeons are seen as attributes or aspects of the divine, not separate beings. Four Aeons emanate directly from the Father, while the other 26 Aeons emanate from the Son. *Alétheia* is one of the four Aeons that emanates from the Father, symbolizing the divine principle of truth.

The Valentinian tradition makes a distinct separation between the human Jesus and the divine Christ, the Logos. The Logos, in this framework, is the divine intellect or mind, and through him, the Father is made known to creation. The Aeon *Alétheia* represents the truth that is revealed through the Logos, and it is essential to understanding the divine nature of God and the Son.

In *The Nag Hammadi Library: A Valentinian Exposition*, the relationship between the Father and the Son is articulated as follows:

*"When he willed, the First Father revealed himself in him. Since, after all, because of him the revelation is available to the All, I for my part call the All 'the desire of the All'. And he took such a thought concerning the All—I for my part call the thought 'Monogenes'. For now God has brought Truth, the one who glorifies the Root of the All. Thus it is he who revealed himself in Monogenes, and in him he revealed the Ineffable One [...] the Truth."*

This passage underscores the pivotal role of *Alétheia* (Truth) in the revelation of the divine. Through the Son, or Monogenes, Truth is unveiled to the All, providing insight into the nature of God. The Truth, in Valentinian thought, is not just a concept but the very principle that brings clarity and understanding to the hidden divine realities.

### **The Androgynous Son: Mind and Truth**

In Valentinian thought, the Son is described as an androgynous being, embodying both masculine and feminine principles. The masculine aspect of the Son is called *Mind* (Nous), the Father of All, and the feminine aspect is called *Truth* (Alétheia), the Mother of All. These dual aspects represent how truth can only be comprehended by a fully conscious mind, and they reveal the nature of the divine in its entirety.

The Son, as the embodiment of *Mind* and *Truth*, is the comprehensible image of the otherwise incomprehensible Father. The Valentinian tradition teaches that it is through the mediation of the Son, with *Mind* and *Truth*, that the supreme deity, the Father, is known. As expressed in *Excerpts of Theodotus 7:1*, "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.'" This passage highlights the essential role of *Truth* in the divine revelation, as it is through the Son that humanity can come to know the Father.

### **The Son’s Emanations: Word, Life, Humanity, and Church**

Inspired by the Father, the androgynous Son emanates additional Aeons that further manifest the divine nature. These include:

1. **Word (male)** and **Life (female)** – representing how true life originates from the divine utterance.

2. **Humanity (male)** and **Church (female)** – representing the natural union of humanity with the divine Church.

These pairs are created in the image of *Mind* and *Truth*, representing the fundamental connection between divine intellect, truth, and the human condition.

According to Ptolemy and Theodotus, these divine aspects are referenced in the prologue of the Gospel of John. For example, "The Word existed in the Beginning" (John 1:1) is seen as referring to *Mind* and *Truth*, while "What was made had Life in union with the Word" (John 1:4) reflects the divine pairs of Word and Life. The claim "Life was the light of human beings" (John 1:4) is understood as referring to *Humanity* and the *Church*.

### **Alétheia and Christ Consciousness**

The principle of *Alétheia* extends beyond the divine realm and becomes integral to the believer's journey of spiritual enlightenment. Truth, in this context, refers to the eternal and unchanging reality of God’s divine principle. It is described as that which "is, has been, and ever will be," representing the eternal verities of existence. As a believer’s consciousness expands, they come closer to the unveiling of this truth. What may appear as new realizations are, in fact, the uncovering of truths that have always existed at the core of being.

The **Mind of Christ** and the **consciousness of the believer** are central to this process. Truth, as revealed in Christ, serves as the ultimate path for the believer to align with the divine mind. By affirming unity with God’s Mind, believers eventually realize the perfect mind that was in Christ Jesus. This realization of *Alétheia* is not just intellectual but a deep spiritual awakening to the divine presence within.

### **Truth as the Source and Spirit**

In Valentinian thought, the source of all truth is God, who is the personal Father to all His children. No absolute truth can come from any other source. The Spirit of Truth is described as God’s thought projecting into the mind of the believer, guiding them to build spiritual consciousness like that of Jesus Christ. This divine influence restores health and brings new life into both mind and body, leading believers to observe spiritual and physical laws.

In conclusion, *Alétheia* as the Aeon of Truth is central to the Valentinian understanding of the divine emanations, revealing the nature of God and the path for spiritual enlightenment. It is through the Son, who embodies both *Mind* and *Truth*, that humanity can know the Father and embark on a journey of realizing the eternal truths that lie within.

The Aeon Nous: The Mind of the All

 **The Aeon Nous: The Mind of the All**  

The Greek word *nous* (Strong's Concordance 3563) is often translated as "mind" and signifies understanding, intellect, or thought. In Valentinian Gnosticism, Nous is one of the four Aeons emanating directly from the Father, representing the divine intellect or mind of the All. The Valentinians understand Aeons not as separate beings but as aspects or attributes of the divine. From the Father emanate four primary Aeons, including Nous, while the other 26 Aeons emanate from the Son.  

A critical aspect of Valentinian teaching is the distinction between the human Jesus and the divine Christ, the Logos. This distinction emphasizes Christ’s role as the mediator of divine knowledge, making the incomprehensible Father accessible to humanity. Without Nous, there would be no Theos, and without Theos, Nous would have no existence. This relationship can be compared to the connection between reason and the brain. If the brain represents Theos, then thought and understanding represent Nous. Just as brain matter is the substance underlying thought, Theos is the substratum of Nous, being the divine Spirit: "Theos is Spirit." This underscores the interdependence between divine intellect and divine substance.  

### **The Role of Nous in Divine Emanation**  

The *Nag Hammadi Library: A Valentinian Exposition* sheds light on the role of Nous as the "Mind of the All," emanating from the Root of the All, the Father:  

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

This passage reveals the Son, identified with Nous, as emanating from the Root of the All and channeling divine Thought and emanation. The Son, often called the "Only Begotten," embodies both masculine and feminine aspects. The masculine aspect is referred to as the "Father of All" or "Mind," while the feminine aspect is "Truth" or "Mother of All." This duality signifies that Truth can only be fully comprehended by the conscious Mind.  

The Son, as the comprehensible image of the Father, initiates the process of manifesting divine energies. Inspired by the Father, the Son emanates four additional Aeons:  

1. **Word (male)** and **Life (female)**—originating from Depth and Silence, symbolizing how true life springs from divine utterance.  

2. **Humanity (male)** and **Church (female)**—originating from Mind and Truth, symbolizing the union of humanity with the divine Church.  

These Aeons reflect the Son’s personality and reveal aspects of the divine nature. Valentinian theologians such as Ptolemy and Theodotus connected these ideas to the prologue of the Gospel of John. For instance, "The Word existed in the Beginning" (John 1:1) is seen as referring to Mind and Truth, while "What was made had Life in union with the Word" (John 1:4) is understood to signify Word and Life. The statement "Life was the light of human beings" (John 1:4) refers to Humanity and the Church.  

### **Nous and Christ Consciousness**  

In relation to the believer, Nous connects to the "mind of Christ." This concept represents the potential for divine perfection inherent within each person. Jesus Christ, as the embodiment of all divine ideas, exists eternally in the Mind of the All as the Only Begotten Son of God and the living Principle at work in humanity.  

To *abide in Christ* means to dwell continually in the consciousness of Christ, leading to a realization of unity with the Father and the Son. This state aligns with the perfection of divine Mind, reflecting God’s thoughts and the living Christ within.  

Through the Son, identified as Nous, believers gain access to divine understanding and can comprehend the Father. The Valentinians thus see Christ as the living Principle and the Mind of Being, who manifests divine perfection within the believer and offers the path to spiritual enlightenment.