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The Italic Gnosis of Valentin, part 1

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  • Bal-Ili
    The Italic Gnosis of Valentin The Pleroma, the supra-heavenly world, it´s the realm of pneuma (spirit) and light. It´s integrated by a set of thirty Aeons
    Message 1 of 1 , Apr 25, 2004
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      The Italic Gnosis of Valentin

       

      The Pleroma, the supra-heavenly world, it�s the realm of pneuma (spirit) and light. It�s integrated by a set of thirty Aeons distributed in three zones: the Ogdoade, the Decade, and the Dodecade, which proced each one in this manner:

       

      1�-  The Ogdoade (supra-inteligible world) = since all eternity there were two principles of all things, the Abyss and the Silence. The Abyss was the perfect Aeon, the parentless Monad, incorruptible, uncomprehensible, ilimitaded and inexpressable. It was the unknown God absolutely transcendent and separated from all things. Together with the Abyss there was Silence. The Abyss lived in complete inactivity, but being love he wished to comunicate himself. He (the Abyss) united with Silence and from this union proceded 3 pairs of Aeons which are:

       

      A-    Nous y Aletheia (understanding and truth)

      B-    Logos y Zoe (reason and life)

      C-    Anthropos y Ecclesia (man and church)

       

      The sum of these Aeons added up to the Abyss and Silence form the Ogdoade.

       

      2� - The Decade (inteligible world). The pair Logos-Zoe gave birth to a decade of Aeons which are:

       

      A-    Bythius-Mixis

      B-    Ageratos-Henosis

      C-    Autophyes-Hedon�

      D-    Acinetos-Syncrasis

      E-     Monogenes-Macaria

       

      3�- The Dodecade. From the pair Anthropos-Ecclesia proceded a dodecade of Aeons which are:

       

      A-    Paracletus-Pistis

      B-    Patrikus-Elpis

      C-    Metrikos-Agape

      D-    Aeinous-Synesis

      E-     Ecclesiastoc�s-Makariotes

      F-     Theletos-Sophia (Will and Wisdom)

       

      The sum of these 30 Aeons form the Pleroma, supra-heavenly world, inteligible and suprainteligible and it is simbolised in the 30 years of the occult life of Christ.

       

      This Pleroma is separated from the �inferior� world (K�noma), which isolates it (Pleroma) in complete and it is called Horus Stauros.

       

      The Sin of Sophia

       

      On the thirty Aeon of the Pleroma, pushed by curiosity, Sophia wished to ascend to the supra-heavenly realm and know the mistery of the Abyss, which only Nous can do. Sophia then fell, and she didn�t fell in the vacuum because the limit that surrounds the Pleroma (Horus) sustained her by pronoucing IAO.

      To avoid that such deed should repeat, Nous together with Theletos bore a last pair of Aeons, Chist and the Holy Spirit, which mission is to teach the other Aeons of the Pleroma to respect the transcendency of the Abyss.

      But Sophia, instead of uniting with her pair Theletos, was filled with Desire. Then she gave birth to a bastard child, named Sophia Achamot, a miscarriage, matter without form, which was expelled from the Pleroma. To reintegrate her to the order of the Pleroma, all the Aeons reunited in order to colectively produce a new divine being, by the image of the superior world, each giving him the best they had, which gave birth to the savior Jesus (in hebrew Yeshua means �I Am saves�).

       

      K�noma- It�s the intermediary region between the upper world and the physical world. It has 3 zones:

       

      The Ogdoade = It�s a spiritual realm (pneumatic) which corresponds to the 8th cicle of the fixed stars.

       

      The Hebdomade = It�s a psychic realm, which corresponds to the seven cicles of the planets. At the head of each Aeon is an Arconte (ruler). The Hebdomade of the phychic angels is ruled by the Demiurge, son of Sophia Achamot, which is the Yahveh of the Jews, chief of the Elohim (the six spirits of the son of Achamot that is called also Yaldabaoth, and are respectively: Yaldabaoth, Yehovah, Tzavaot, Adonai, Eloaius and Astaphaios) god of fiery nature, which, compared to the Abyss, is essencialy active and working. The Demiurge is of psychic nature, therefore inferior to the entities of the spiritual world. He cannot know the Pleroma, which is separated by the limit (Horus), neither the heavenly Hebdomade that is above him. He only knows the sensible cosmos which is his work.. The Valentinian Demiurge acts sort of as a conscient instrument of Sophia Achamot, which through him makes known her virtude, that by Achamot acting, he thinks he does by himself the creation of the world. The Demiurge not also ignored the existence of the upper worlds as also the coming of the savior. Seeing his own power he proclaimed: �I am God, and there is none apart from me�. He was the inspirer of the prophets of the Old Testament, because these did not announce the coming of �the Son of God� and because neither the Demiurge knew of him or needed him for his prophecies.

       

      The Hexade = The Demiurge uncounsciously moved by Sophia Achamot, and her by her turn, by her Savior, created the sublunar cosmos (lunar=moon), sensible, visible and corruptible. It is called Hexade because matter reached its perfection on the 6th day. In its turn, this Cosmos has 3 zones that are the triade of corruption whose elements procede from the 3 �passions� that Sophia Achamot successively experienced: sadness, fear and anguish. Ignorance is not mentioned because it was the fundamental passion, origin of the other three, nor the fire, because it�s common to the above mentioned elements.

       

      1-     From Sadness came the aereal element, which is the abode of the material angels, or demons. Ahead of them is the Prince of this world (Kosmocrator), which, even being born from the Demiurge, knows things superior to him, because he was formed from spiritual matter.

      2-     From Fear and tears came the liquid element, which is the realm of the animal souls.

      3-     From her anguish came earth, which is the gross matter, of the corporeal beings (hylicos).

       

      The pure and good elements of men come from the seed of Sophia Achamot. The pneumatics or spirituals, were formed without the intervention and knowledge of the Demiurge. In the pneumatics predominates the luminous element, these are the gnostics, the ones who don�t need redemption, for they have Gnosis. The psychic men and animals have rational soul which comes from the Hebdomade. In these the luminous and dark matter are in balance. They are the Chistians to whom corresponds the knowledge of faith. They can be redeemed by liberating their luminous parts from their matter. The last degree is of the Hylic men, or material, who have irrational soul. In these matter rules completely and they can�t attain redemption, dying with the material world. When the Demiurge gets tired of producing/working, Sophia Achamot will return to the Pleroma and each being to its principle. The pneumatics will got to the Pleroma, after crossing two frontiers: the one of the aereal demons (judges) and the one of the planetary angels (kosmocratores).

      The explanation of the origin of evil is in the son of Achamot, which far from being a pure being, in him reigned ambition and pride. He sought to break up all his tidings to his mother and create a world of his own. With the help of his six spirits, he created man to be the image of his power. But he failed completely on that work: his men were nothing but a uge monster without soul, which dragged itself upon the earth. The six spirits then were obligated to show it to their father, in order to enliven the beast he had created. Yaldabaoth then asked his mother the divine ray of light for his creation. The man that benefited from Achamot�s light, followed the impulse of that light and he became to reflect and represent the image of the �Primordial Man�, Anthropos, instead of reflecting his material creator. Seeing this, Yaldabaoth became full of wrath and anger, seeing he created a being superior to himself.  His eyes, tainted with passion, reflected in the abyss as a mirror, and the image became alive, and suddenly Satan appeared in form of a serpent, the Ophiomorphos, incarnation of envy and cunning.

       

      To follow the impulse of the Treasure of Light means to enter the Gnostic path, free ourselves from the tirany of the Archons, elevating above these, to the luminous heights.


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