Gnostic Christianity

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Introduction
Alexandria: Gnostic Christianity's Cradle
Septuagint's Gnostic Influence
Gnostic Lineages and Origins
Gnostic Sects in Nag Hammadi
Nag Hammadi Text Classification
Sethian Gnosticism
Valentinian Gnosticism
Basilidean Gnosticism
Ophite Gnosticism
Carpocratian Gnosticism
Shared Concepts and Figures in Gnosticism
Jung and Gnostic Psychology

Gnostic Christianity

Curated by

chaotichermit

27 min read

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The Nag Hammadi Library, discovered in Egypt in 1945, offers a profound glimpse into early Christian and Gnostic sects such as the Valentinians, Sethians, Basilideans, and Ophites. These texts, spanning from the 1st to 4th centuries CE, reveal a complex fusion of Platonic philosophy, Christian theology, and Gnostic cosmology, featuring figures like Sophia and the Demiurge, and highlight the diverse and evolving nature of Gnostic beliefs.

Alexandria: Gnostic Christianity's Cradle

Christianity and Ancient Greek Philosophy

Complex interaction between Christianity and Hellenistic philosophies from the first to the fourth centuries

Interaction Period

First to the fourth centuries

Key Philosophies

Stoicism, Platonism, Epicureanism, Pyrrhonism, and Academic Skepticism

Influential Figures

Philo, Origen, Clement of Alexandria, Ambrose of Milan, Augustine of Hippo

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Alexandria, founded by Alexander the Great in 331 BCE, emerged as a crucial intellectual and cultural center in the ancient world, serving as a melting pot for diverse philosophical and religious traditions. This cosmopolitan environment played a pivotal role in the development of Christian Gnosticism, which can be understood as a synthesis of Jewish, Greek, and Near Eastern thought. The city's unique position as a crossroads between East and West facilitated the exchange of ideas from various cultures. Alexandria's famous library and museum attracted scholars from across the Mediterranean and beyond, creating an atmosphere of intellectual ferment that was conducive to the emergence of new philosophical and religious movements. Christianity itself can be seen as a synthesis of Judaism with Greek philosophy. The Hellenistic Jewish philosopher Philo of Alexandria (c. 20 BCE - 50 CE) was instrumental in this process, blending Jewish scripture with Platonic concepts

. His work laid the groundwork for later Christian thinkers who sought to reconcile Greek philosophical ideas with biblical teachings. Gnosticism, often considered the mystical or esoteric core of religion, found fertile ground in this Alexandrian milieu. The Gnostic emphasis on secret knowledge (gnosis) and the spiritual interpretation of religious texts aligned well with the allegorical methods of interpretation that were popular among Alexandrian scholars

. Several key Gnostic thinkers emerged from or were associated with Alexandria. Basilides, one of the earliest known Gnostic teachers, was active in Alexandria in the early 2nd century CE

. Valentinus, founder of Valentinian Gnosticism, was educated in Alexandria before moving to Rome

. The Sethian Gnostic texts, many of which were found in the Nag Hammadi library, show clear influences from Alexandrian Middle Platonism

. The Alexandrian Christian school, led by figures such as Clement and Origen, while not strictly Gnostic, incorporated elements of Gnostic thought into their teachings. They emphasized the importance of spiritual knowledge and the allegorical interpretation of scripture, ideas that resonated with Gnostic concepts

. Alexandria's role as the birthplace of Christian Gnosticism is further evidenced by the discovery of Gnostic texts in Egypt, most notably the Nag Hammadi library. While found in Upper Egypt, many of these texts likely originated in or were influenced by Alexandrian thought

. The synthesis of Jewish, Greek, and Near Eastern elements in Alexandrian Gnosticism is evident in its cosmology and soteriology. The Gnostic concept of a transcendent, unknowable God draws from both Jewish monotheism and Greek philosophical notions of an ultimate reality beyond human comprehension. The idea of emanations from this divine source reflects both Neoplatonic thought and Near Eastern creation myths

. In conclusion, Alexandria's unique position as a cultural and intellectual crossroads made it the ideal environment for the development of Christian Gnosticism. The city's blend of Jewish, Greek, and Near Eastern traditions, coupled with its tradition of allegorical interpretation and philosophical speculation, provided the perfect conditions for the emergence of Gnostic thought as a mystical, esoteric interpretation of religious doctrines.

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Septuagint's Gnostic Influence

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The Septuagint played a crucial role as a bridge between Judaism and the emerging Christian faith, ultimately contributing to the development of Christian Gnosticism in Alexandria. This Greek translation of the Hebrew scriptures, completed in Alexandria around 250 BCE, made Jewish religious texts accessible to the Hellenized world and laid the groundwork for the spread of Christianity beyond its Jewish roots

. The Septuagint's importance as a catalyst for Christianity cannot be overstated. It provided a common scriptural language for early Christian evangelists, many of whom were Greek-speaking, to communicate with both Hellenized Jews and Gentiles. The apostles, including Paul, frequently quoted from the Septuagint in their writings and teachings, which formed the basis of the New Testament

. This reliance on the Greek translation helped shape early Christian theology and interpretation of the Old Testament prophecies as they related to Jesus. Alexandria's intellectual environment fostered the emergence of mystical and allegorical readings of the Septuagint. Philo of Alexandria (c. 20 BCE - 50 CE) is often considered the first known exponent of this approach

. Philo's work, which blended Jewish scripture with Greek philosophical concepts, particularly Platonism, set a precedent for the allegorical interpretation of religious texts that would become a hallmark of Alexandrian thought. Philo's method of exegesis, which sought hidden spiritual meanings behind the literal text, had a profound influence on the development of Christian Gnosticism. His concept of the Logos as an intermediary between God and the material world resonated with Gnostic ideas about emanations from the divine realm

. Philo's allegorical approach also aligned with the Gnostic emphasis on secret knowledge (gnosis) and the spiritual interpretation of scriptures. The Septuagint's role in bridging Jewish and Greek thought, combined with Alexandria's tradition of allegorical interpretation exemplified by Philo, created a fertile environment for the emergence of Christian Gnosticism. Gnostic thinkers in Alexandria, such as Basilides and Valentinus, built upon this foundation, synthesizing elements of Jewish scripture, Greek philosophy, and mystical interpretation

. The Gnostic reinterpretation of biblical narratives, often drawing on the Septuagint, reflected this Alexandrian intellectual tradition. For instance, the Gnostic text "On the Origin of the World," found in the Nag Hammadi library, presents a complex cosmogony that reinterprets the Genesis creation account through a philosophical and mystical lens

. Moreover, the Septuagint's translation choices sometimes influenced Gnostic thought. For example, the Septuagint's translation of the Hebrew word "almah" (young woman) as "parthenos" (virgin) in Isaiah 7:14 contributed to the development of Gnostic ideas about the virgin birth and the nature of Christ

. The influence of Alexandrian thought on Christian Gnosticism is further evidenced by the Gnostic emphasis on the spiritual interpretation of texts, which echoes the allegorical methods popularized by Philo and later Alexandrian Christian thinkers like Clement and Origen

. While these later figures were not strictly Gnostic, their approach to scripture shared common ground with Gnostic hermeneutics. In conclusion, the Septuagint served as a crucial bridge between Jewish and Greek thought, facilitating the spread of ideas that would contribute to the emergence of Christianity and, subsequently, Christian Gnosticism. The Alexandrian tradition of mystical and allegorical interpretation, pioneered by figures like Philo, provided the intellectual framework within which Gnostic ideas could flourish. This convergence of factors in Alexandria - the availability of Greek scriptures, a tradition of allegorical interpretation, and a synthesis of Jewish and Greek thought - created the perfect conditions for the development of Christian Gnosticism as a distinct spiritual and philosophical movement.

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Gnostic Lineages and Origins

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The "family tree" of Gnostic groups is complex and often interconnected, with many shared ideas and influences. Here's an overview of the major Gnostic sects, their origins, core writings, and key figures: Sethian Gnosticism:
Origin: Likely emerged in Alexandria in the late 1st or early 2nd century CE.
Core Writings: The Apocryphon of John, The Gospel of the Egyptians, Zostrianos, Allogenes, The Three Steles of Seth.
Key Figures: No specific founder is known, but the sect is named after Seth, the third son of Adam and Eve. Valentinian Gnosticism:
Origin: Founded by Valentinus in Alexandria in the 2nd century CE.
Core Writings: The Gospel of Truth, The Gospel of Philip, The Tripartite Tractate.
Key Figures: Valentinus, Ptolemy, Heracleon, Marcus. Basilidean Gnosticism:
Origin: Founded by Basilides in Alexandria in the early 2nd century CE.
Core Writings: No original texts survive, but fragments are quoted by heresiologists.
Key Figures: Basilides, his son Isidore. Ophite Gnosticism:
Origin: Likely emerged in Alexandria or Syria in the 2nd century CE.
Core Writings: No original texts survive, but their teachings are described by heresiologists.
Key Figures: No specific founder is known. Carpocratian Gnosticism:
Origin: Founded by Carpocrates in Alexandria in the 2nd century CE.
Core Writings: No original texts survive, but their teachings are described by heresiologists.
Key Figures: Carpocrates, his son Epiphanes. Relationships and Influences:

Philo of Alexandria (c. 20 BCE - 50 CE) was not a Gnostic but his allegorical interpretations of Jewish scripture and synthesis of Jewish and Greek thought influenced later Gnostic thinkers
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Valentinus (c. 100-160 CE) was educated in Alexandria and likely influenced by earlier Gnostic thought, including Sethian ideas. He later moved to Rome where he developed his own system
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Basilides (fl. c. 117-138 CE) was active in Alexandria around the same time as Valentinus. Some scholars suggest they may have known each other, but there's no direct evidence of this
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The relationship between Sethian and Valentinian Gnosticism is complex. Some scholars argue that Sethianism predates Valentinianism and influenced it, while others see them as parallel developments
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The Ophites shared some similarities with Sethian thought, particularly in their reinterpretation of Genesis, but had distinct beliefs about the serpent in Eden
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Carpocrates was roughly contemporary with Valentinus and Basilides, but developed a distinct system that emphasized the equality of souls and rejected traditional morality
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According to Clement of Alexandria, Valentinus claimed to have been taught by Theudas, a disciple of Paul. However, this claim is difficult to verify historically
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Basilides claimed to have received secret teachings from Glaucus, a disciple of Peter, though this too is historically unverifiable
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It's important to note that our understanding of these relationships is often based on fragmentary evidence and accounts from heresiologists who were opposed to Gnostic teachings. The boundaries between these groups were likely more fluid than our categorizations suggest, with ideas and influences flowing between different schools of thought. The development of these Gnostic groups in Alexandria during the 2nd century CE reflects the city's role as a melting pot of Jewish, Greek, and Egyptian ideas, creating a fertile environment for the emergence of new religious and philosophical systems.

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Gnostic Sects in Nag Hammadi

Sethianism

Ancient Gnostic religious movement

Definition

A principal current of Gnosticism in the 2nd and 3rd century CE, alongside Valentinianism and Basilideanism.

Origins

Originated in the 2nd century CE as a fusion of two distinct Hellenistic Judaic philosophies, influenced by Christianity and Middle Platonism.

Undetermined Exact Origins

The precise origins of Sethianism are not fully understood.

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The Nag Hammadi library contains texts representing several distinct Gnostic sects, each with their own unique beliefs and mythologies. The primary sects represented include the Valentinians, Sethians, and to a lesser extent, the Basilideans and Ophites. The Valentinians, founded by Valentinus in the 2nd century CE, were one of the most prominent Gnostic schools. Their texts in the Nag Hammadi collection include the Gospel of Truth, Gospel of Philip, and Tripartite Tractate

. Valentinian cosmology involved a complex system of divine beings called Aeons, with salvation viewed as a cosmic process of restoring divine light trapped in matter

. They emphasized the divine spark within humans and the importance of spiritual knowledge (gnosis) for salvation. Sethian Gnosticism, another major strand, is well-represented in the Nag Hammadi texts. Sethian works include the Apocryphon of John, the Three Steles of Seth, and the Apocalypse of Adam

. Their mythology centered around the biblical figure of Seth and featured a complex cosmic hierarchy beginning with the Invisible Spirit and Barbelo

. Sethian texts often reinterpreted Jewish creation narratives and incorporated Jesus as a pre-existent divine figure

. The Basilideans, followers of Basilides of Alexandria, are less prominently featured in the Nag Hammadi library. While no texts are definitively attributed to this sect, some scholars suggest that certain tractates may reflect Basilidean influence. Basilides taught a complex cosmology involving 365 heavens and a supreme, unknowable God. The Ophites (or Naassenes), named for their reverence of the serpent in the Garden of Eden, are not directly represented in the Nag Hammadi texts. However, some scholars argue that certain Sethian texts may contain Ophite elements, as both groups shared some similar mythological themes. It's important to note that the boundaries between these sects were often fluid, and many texts show influences from multiple traditions. For example, some scholars have suggested possible connections or common origins between Valentinianism and Sethianism, though this remains a subject of debate

. The diversity of thought represented in the Nag Hammadi library reflects the complex and varied nature of Gnostic beliefs in the early Christian era. The classification of texts into specific sects is not always straightforward. David Brakke, for instance, has developed criteria for identifying Gnostic texts based on ancient writings about Gnostics and known Gnostic texts

. This approach has led some scholars to reconsider traditional categorizations, with Brakke arguing that Valentinus himself may not have been strictly "Gnostic" in the same sense as the Sethians

. Overall, the Nag Hammadi library provides invaluable insights into the diverse world of Gnostic thought, showcasing the rich tapestry of beliefs that existed alongside and in dialogue with proto-orthodox Christianity in the early centuries CE.

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Nag Hammadi Text Classification

Nag Hammadi library

Collection of early Christian and Gnostic texts

Discovery Date

1945

Location

Near Nag Hammadi, Upper Egypt

Contents

52 Gnostic treatises, works from the Corpus Hermeticum, and parts of Plato's Republic

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The Nag Hammadi Scriptures contain a diverse collection of texts that can be categorized according to various Gnostic sects. While some texts can be clearly associated with specific traditions, others show influences from multiple sects or are more difficult to classify. Here's a categorization of the texts based on their primary associations: Sethian Gnosticism:

The Apocryphon of John
The Holy Book of the Great Invisible Spirit (also known as the Gospel of the Egyptians)
The Three Steles of Seth
Zostrianos
Allogenes
The Thought of Norea
Marsanes
Melchizedek
The Thought of Norea
The Thunder: Perfect Mind (possibly)

Valentinian Gnosticism:

The Gospel of Truth
The Gospel of Philip
The Tripartite Tractate
A Valentinian Exposition
The Treatise on the Resurrection (Letter to Rheginos)
The Prayer of the Apostle Paul
The Interpretation of Knowledge

Texts with both Sethian and Valentinian influences:

The Sophia of Jesus Christ
Eugnostos the Blessed

Thomasine tradition:

The Gospel of Thomas
The Book of Thomas the Contender

Hermetic texts:

The Discourse on the Eighth and Ninth
The Prayer of Thanksgiving
Asclepius 21-29

Other significant texts (not easily categorized):

The Apocryphon of James
The Acts of Peter and the Twelve Apostles
The Exegesis on the Soul
The Book of Thomas the Contender
The Apocalypse of Peter
The Letter of Peter to Philip
The Concept of Our Great Power
The Dialogue of the Savior
The Paraphrase of Shem
The Second Treatise of the Great Seth
The Teachings of Silvanus
The Testimony of Truth

It's important to note that this categorization is not definitive, as scholars continue to debate the origins and affiliations of many of these texts

. Some texts show influences from multiple traditions, while others are unique and don't fit neatly into any one category. The Nag Hammadi library represents a diverse collection of Gnostic and early Christian writings, reflecting the complex religious landscape of the early centuries CE

. Additionally, some texts, like Plato's Republic (a fragment) and The Sentences of Sextus, are not Gnostic in origin but were included in the Nag Hammadi collection, possibly because they were read and valued by Gnostic communities

. This categorization provides a general overview of the texts' associations, but it's crucial to remember that Gnostic thought was fluid and diverse, with ideas and concepts often shared across different groups and traditions

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Sethian Gnosticism

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Sethian Gnosticism is characterized by a complex cosmogonic myth that outlines an intricate cosmic hierarchy. This mythology, found in various Nag Hammadi texts, presents a radical reinterpretation of creation and the divine's relation to reality

. At the apex of the Sethian cosmic hierarchy is the ineffable divine first principle, often referred to as the Parent or Invisible Spirit

. This supreme being is considered unknowable and beyond comprehension, existing in a state of perfect unity and fullness. Emanating from the Invisible Spirit is Barbelo, the second principle in the Sethian cosmology

. Barbelo is often portrayed as the first thought or emanation of the divine, and in some texts is identified as the supreme female principle and divine mother figure

. Below Barbelo, the Sethian myth describes a series of four luminaries or aeons: Harmozel, Oroiael, Daveithai, and Eleleth

. These luminaries represent different aspects of divine reality and serve as intermediaries between the higher realms and the lower cosmic spheres. The emanation process continues with the creation of additional aeons, the last of which is named Sophia (Wisdom)

. Sophia's actions play a crucial role in the Sethian myth, as her desire to create without her consort leads to the emergence of the material world. A key figure in the lower realms of the Sethian cosmology is Ialdabaoth, often identified as the Demiurge or craftsman of the material world

. Ialdabaoth is typically portrayed as ignorant of the higher realms and creates the visible cosmos based on imperfect reflections of the divine archetypes

. The Sethian myth also includes the creation of various cosmic rulers, often numbering seven, twelve, or 365, who assist Ialdabaoth in governing the material world

. These archons are responsible for creating human beings and the physical universe. Central to Sethian theology is the figure of Seth, the third son of Adam and Eve. Sethians viewed themselves as the spiritual descendants of Seth, who was believed to be the recipient of divine gnosis

. In some versions of the myth, Seth is identified with a preexistent divine figure, sometimes equated with Christ

. The complex emanation scheme of the Sethian myth reveals a strong influence from Middle Platonic philosophical speculation

. This connection to Platonic thought is evident in the hierarchical structure of reality and the concept of a transcendent first principle. Sethian texts often present variations on this basic mythological framework, with individual works emphasizing different aspects or including additional elements

. This diversity within the Sethian tradition reflects the dynamic nature of Gnostic thought and its capacity for adaptation and reinterpretation. The Sethian cosmic hierarchy serves multiple functions within their theological system. It explains the origin of the material world, the nature of human existence, and provides a roadmap for spiritual ascent and salvation. By understanding their place within this cosmic structure, Sethian initiates sought to transcend the limitations of the material realm and reunite with the divine source.

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Valentinian Gnosticism

Valentinianism

A major Gnostic Christian movement founded by Valentinus in the 2nd century AD

Founder

Valentinus

Influence

Spread widely from Rome to Northwest Africa, Egypt, Asia Minor, and Syria

Timeline

Founded in the 2nd century AD, continued until the 4th century AD

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Valentinian Gnosticism, founded by Valentinus in the 2nd century CE, was one of the most influential and widespread Gnostic schools in early Christianity. This sect developed a complex system of beliefs that blended elements of Platonic philosophy, Christian theology, and Gnostic cosmology. At the core of Valentinian thought was the concept of a divine pleroma, or fullness, consisting of 30 aeons emanating from the supreme God. These aeons were arranged in pairs (syzygies) and represented various divine attributes

. The last of these aeons, Sophia (Wisdom), played a crucial role in Valentinian mythology. Her desire to know the unknowable Father led to a crisis that resulted in the creation of the material world

. Valentinians believed in a complex soteriology that viewed salvation as a cosmic process. They taught that the material world contained sparks of divine light trapped in matter, and that salvation involved the liberation of these sparks

. This process was not merely individual redemption but a universal restoration of all things to their original state before the cosmic fall

. A distinctive feature of Valentinian thought was their emphasis on the divinity hidden within material creation. Unlike some Gnostic sects that viewed matter as inherently evil, Valentinians saw it as a veil concealing God

. This more nuanced view of the material world set them apart from other Gnostic groups. Valentinus and his followers believed that gnosis (spiritual knowledge) was the key to salvation. They taught that this saving knowledge was imparted by Christ, who came to awaken people to their true divine nature

. The attainment of gnosis was seen as having positive consequences not just for the individual but for the entire universal order

. The Valentinians developed a rich sacramental life, including baptism and a eucharistic meal. These rituals were seen as mystical experiences that allowed initiates to participate in the divine realm. They also practiced a form of spiritual marriage, believing that each Gnostic had a heavenly counterpart

. Several important texts associated with Valentinian Gnosticism have survived, primarily through the Nag Hammadi library. These include:

The Gospel of Truth: Likely authored by Valentinus himself, this text emphasizes the theme of ignorance as the source of error and suffering, and knowledge as the path to salvation
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The Gospel of Philip: This text contains a collection of sacramental teachings and is known for its complex symbolism and allegorical interpretations
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The Tripartite Tractate: A comprehensive exposition of Valentinian theology, covering creation, fall, and redemption
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A Valentinian Exposition: This text provides insights into Valentinian cosmology and soteriology
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The Treatise on the Resurrection: A letter addressing questions about the nature of resurrection in Valentinian thought
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Other important Valentinian writings include fragments of Heracleon's commentary on the Gospel of John and Ptolemy's Letter to Flora, which offers a nuanced interpretation of Mosaic Law

. Valentinian Gnosticism differed from other Gnostic sects in several ways. Unlike the Sethians, who focused on the figure of Seth, Valentinians centered their mythology around the fall and redemption of Sophia. They also had a more positive view of the material world compared to some other Gnostic groups. While sharing some common themes with Basilidean Gnosticism, such as a complex emanation system, Valentinians developed a distinct theological framework and mythological narrative

. The influence of Valentinian thought extended beyond Gnostic circles. Some scholars argue that Valentinian ideas left traces in various forms of Christian spirituality throughout history, potentially influencing the development of Western mysticism

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Basilidean Gnosticism

Basilideans

Gnostic sect founded in the 2nd century

Founder

Basilides

Origin

2nd century, Alexandria

Teachings

Claimed to be taught by Glaucus, a disciple of St. Peter

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Basilidean Gnosticism was a significant Gnostic sect founded by Basilides of Alexandria in the 2nd century CE. Our knowledge of this group comes primarily from the writings of early Christian heresiologists, particularly Irenaeus, Hippolytus, and Epiphanius, as well as some possible references in the Nag Hammadi texts

. Basilides claimed to have received his teachings from Glaucus, a disciple of St. Peter, though some sources suggest he was a disciple of Menander, a follower of Simon Magus

. This connection to apostolic tradition was likely an attempt to legitimize his teachings within the broader Christian context. The Basilidean system was characterized by a complex cosmology and soteriology. At the apex of their cosmic hierarchy was an ineffable, unborn Father. From this supreme being emanated a series of divine powers or attributes, including Mind (Nous), Word (Logos), Understanding (Phronesis), and Wisdom (Sophia)

. This emanation process resulted in a total of 365 heavens, each ruled by its own archon or ruler. A distinctive feature of Basilidean thought was the concept of "non-existent God." This paradoxical idea suggested that the supreme deity was so transcendent that it could not be said to exist in any conventional sense. This notion set Basilideanism apart from other Gnostic systems and reflected a radical apophaticism. Basilideans held that the material world was created by the lowest of these heavenly powers, often identified as the God of the Old Testament. This demiurge, however, was not considered inherently evil, as in some other Gnostic systems, but rather ignorant of the higher realms

. Salvation in Basilidean thought involved the ascent of the soul through the various heavenly realms, aided by knowledge of the names of the ruling powers. This emphasis on magical names and formulas was a characteristic feature of their system

. Basilidean ethics were marked by a form of determinism. They believed in the concept of election, suggesting that certain individuals were predestined for salvation. This led to accusations of antinomianism by their opponents, who claimed that Basilideans considered themselves beyond moral law

. Compared to Valentinian and Sethian Gnosticism, Basilidean thought shows both similarities and differences. Like the Valentinians, Basilideans had a complex emanation system and emphasized the importance of gnosis for salvation. However, their concept of the "non-existent God" and their more positive view of the demiurge set them apart

. Unlike the Sethians, Basilideans did not place special emphasis on the biblical figure of Seth. Their cosmology also differed in its structure, with the 365 heavens being a unique feature. Additionally, while Sethian texts often reinterpreted Jewish creation narratives, Basilidean thought seems to have been more influenced by Greek philosophical concepts

. Basilideanism appears to have been primarily confined to Egypt, though there is some evidence of its spread to Spain. The sect survived until at least the end of the 4th century, as Epiphanius mentions Basilideans living in the Nile Delta during his time

. It's important to note that our understanding of Basilidean Gnosticism is limited and often filtered through the lens of their opponents. The lack of surviving Basilidean texts makes it challenging to fully reconstruct their beliefs and practices. Nonetheless, the available evidence suggests a rich and complex theological system that made significant contributions to the diverse landscape of early Gnostic thought

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Ophite Gnosticism

Ophite Diagrams

Ritual and esoteric diagrams used by the Ophite sect of Gnosticism

Description

Ritual and esoteric diagrams used by the Ophite sect of Gnosticism, who revered the serpent from the Garden of Eden as a symbol of wisdom

Content

Described differently by Celsus and Origen, involving various circles, inscriptions, and symbols representing God the Father, God the Son, love, life, wisdom, and knowledge

Archons

Seven circles representing seven archons, possibly identical to the seven generations of Yaldabaoth, symbolizing the corporeal world and the dominion of Sophia

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Ophite Gnosticism was a distinct branch of Gnostic thought that flourished in the Roman Empire during the 2nd century CE and continued for several centuries thereafter

. The term "Ophite" derives from the Greek word "ophis" meaning "serpent," reflecting the sect's unique interpretation of the serpent's role in the biblical creation narrative

. Our knowledge of Ophite Gnosticism comes primarily from the writings of early Christian heresiologists, particularly Origen's "Contra Celsum," which contains descriptions of the Ophite diagram - a key artifact in understanding their cosmology

. However, it's important to note that no original Ophite texts have survived, and our understanding is largely based on secondhand accounts that may be biased or incomplete

. The Ophites held a dualistic theology that contrasted a purely spiritual Supreme Being with a chaotic and evil material world

. They viewed the material world as created by a subordinate deity or demiurge, whom they identified with Jehovah of the Old Testament

. This demiurge was seen as ignorant of the higher realms and responsible for trapping divine sparks in matter

. A central and distinctive feature of Ophite belief was their positive view of the serpent in the Garden of Eden. Unlike traditional Christian interpretations, the Ophites saw the serpent as a liberator who enabled humans to obtain the crucial knowledge of good and evil that Jehovah had withheld from them

. This reverence for the serpent as a bringer of gnosis (knowledge) set the Ophites apart from other Gnostic sects. The Ophite cosmology was represented in their diagram, which depicted a tripartite division of cosmic spheres: the Earthly Cosmos, the Intermediate Realm, and the Heavenly Kingdom

. This diagram served as a blueprint for initiatory ascent, outlining the path an initiate would travel to commune with the Supreme God

. In contrast to Valentinian Gnosticism, which emphasized the divine spark within humans and the cosmic process of restoring divine light, the Ophites focused more on the role of the serpent and the reinterpretation of biblical narratives

. While Valentinians developed a complex system of divine Aeons, the Ophites concentrated on the earthly and intermediate realms in their cosmology

. Compared to Sethian Gnosticism, which revered Seth as a divine figure and recipient of gnosis, the Ophites placed their emphasis on the serpent as the bearer of saving knowledge

. Both sects reinterpreted biblical narratives, but with different focal points. Basilidean Gnosticism, with its concept of 365 heavens and a "non-existent God," differed significantly from Ophite thought

. The Ophites' more straightforward tripartite cosmos and their focus on the serpent as a positive figure contrasted with the complex emanation system of the Basilideans. In summary, Ophite Gnosticism was characterized by its unique reverence for the serpent, its reinterpretation of biblical narratives, and its use of a distinctive cosmological diagram. While sharing some common Gnostic themes with other sects, such as the concept of a demiurge and the importance of gnosis, the Ophites developed a distinct theological system that set them apart in the diverse landscape of early Gnostic thought.

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Carpocratian Gnosticism

Carpocrates

Founder of an early Gnostic sect

Lifespan

Mid-late 1st century to the 2nd century

Place of Birth

Alexandria, Egypt, Roman Empire

Place of Death

Cephalonia, Epirus, Roman Empire

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The Carpocratian Gnostics were a distinct sect of early Christianity founded by Carpocrates of Alexandria in the 2nd century CE

. What is definitively known about them comes primarily from the writings of early Christian heresiologists, particularly Irenaeus, as well as fragments of their own teachings that have survived

. Carpocratians held a dualistic worldview, believing in a stark contrast between the evil material world and the good spiritual realm

. They pursued gnosis (esoteric knowledge) as essential for salvation

. Central to their belief system was the concept that human souls were of divine origin but had become trapped in the physical realm, condemned to transmigrate into other bodies after death

. The Carpocratians revered Jesus, but not as a divine being or redeemer. Instead, they viewed him as an exemplary Gnostic who had remembered his divine origins and thus obtained divine power

. They believed that anyone could attain or even surpass Jesus's level of enlightenment through sufficient effort and disdain for the material world

. One of the most distinctive aspects of Carpocratian belief was their interpretation of salvation. They taught that to break free from the cycle of reincarnation, one must live every kind of life and engage in every kind of act that a human might experience

. This belief led to accusations of libertinism and antinomianism by their opponents

. The Carpocratians were accused of engaging in various controversial practices:

Sexual libertinism: They were said to practice free love and reject monogamy, considering marriage a tool of imprisonment by the lower powers
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Ritualistic orgies: Opponents claimed they engaged in group sexual activities as part of their religious practices
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Magic and demon summoning: They were accused of practicing magic and attempting to control demonic spirits
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Rejection of moral laws: They were said to consider themselves above conventional morality, viewing biblical laws as impositions by evil angels
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Communal property: They allegedly rejected private property, including the sharing of spouses
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These accusations bear striking similarities to later charges leveled against other groups throughout history. The Knights Templar, for instance, were accused of heretical practices, including idol worship, blasphemy, and homosexual activities during their trials in the 14th century. Similarly, during the witch hunts of the Inquisition, accused witches were often charged with engaging in orgies, practicing magic, and consorting with demons. It's important to note that these accusations may have been exaggerated or entirely fabricated by their opponents. Irenaeus himself admitted that he did not believe the Carpocratians actually engaged in all the practices he described

. This pattern of sensationalized accusations against minority religious groups has been a recurring theme throughout history. The Carpocratian emphasis on transcending conventional morality and experiencing all aspects of human existence does bear some resemblance to certain tantric practices. In some forms of Tantra, particularly left-hand path traditions, practitioners engage in activities typically considered taboo or immoral as a means of achieving spiritual enlightenment. The goal in both cases is to transcend dualistic thinking and experience unity with the divine. However, it's crucial to distinguish between actual practices and accusations made by opponents. While some tantric traditions do incorporate ritualized sexual practices or the deliberate transgression of social norms, these are typically highly structured and symbolically significant activities, not the unrestrained hedonism often attributed to the Carpocratians. In conclusion, while the Carpocratians undoubtedly held beliefs that were considered radical for their time, the extent to which they actually engaged in the practices they were accused of remains uncertain. Their story serves as a reminder of the complex interplay between minority religious groups, mainstream orthodoxy, and the often sensationalized accounts that arise in the clash between differing worldviews.

5 sources

Shared Concepts and Figures in Gnosticism

Gnosticism

Collection of religious ideas and systems

Definition

A collection of religious ideas and systems that emerged in the late 1st century AD among Jewish and early Christian sects, emphasizing personal spiritual knowledge over the teachings and authority of traditional religious institutions.

Key Belief

Material existence is considered flawed or evil, with salvation being the direct knowledge of a hidden divinity, achievable through mystical or esoteric insight.

Relation with Christianity

Though denounced as heresy by early Church Fathers, early Gnostic teachers like Valentinus viewed their beliefs as aligned with Christianity.

DALL-E 3

Nous (Divine Mind):

Valentinian: Nous is one of the primary Aeons in the Pleroma, often paired with Aletheia (Truth).
Sethian: Nous is associated with the first emanation from the supreme God, sometimes identified with Barbelo
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Basilidean: Nous is the first emanation from the supreme, ineffable Father
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.

Barbelo:

Sethian: Barbelo is a central figure, often described as the first emanation or thought of the Invisible Spirit
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.
Valentinian: While not as prominent, Barbelo is sometimes mentioned in Valentinian texts.

Sophia (Wisdom):

Valentinian: Sophia plays a crucial role as the last Aeon whose fall leads to the creation of the material world.
Sethian: Sophia is often portrayed as the last of the emanated Aeons, whose actions lead to the creation of the Demiurge
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.
Basilidean: Sophia is mentioned as one of the emanations from the supreme Father
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.
Ophite: Sophia is present in their mythology, often associated with the creation of the material world
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.

Demiurge:

Sethian: The Demiurge, often named Ialdabaoth, is a central figure who creates the material world
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.
Valentinian: The Demiurge is present but often viewed more sympathetically than in other Gnostic systems.
Ophite: The Demiurge is identified with Jehovah of the Old Testament and seen as an inferior, ignorant creator
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.
Basilidean: While not as prominent, the concept of a creator god distinct from the supreme deity is present
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.

Archons:

Sethian: Archons are the rulers of the material world, often associated with planetary spheres
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.
Valentinian: Archons are mentioned but play a less prominent role than in Sethian texts.
Ophite: Archons are important figures in their cosmology, often associated with planetary powers
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.

Christos:

Valentinian: Christ is seen as an Aeon sent to restore order to the Pleroma and bring gnosis to humanity.
Sethian: Christ is often identified with a preexistent divine figure, sometimes equated with Seth
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.
Basilidean: Christ is viewed as a divine power that descended upon the man Jesus
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.
Carpocratian: Jesus is seen as an exemplary human who attained gnosis, not as a divine being
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.

Seth:

Sethian: Seth is a central figure, often identified with a preexistent divine being and seen as the progenitor of the "spiritual race"
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.
Valentinian: While not as prominent, Seth is sometimes mentioned in Valentinian texts.

Pleroma:

Valentinian: The Pleroma is a central concept, representing the fullness of the divine realm composed of Aeons.
Sethian: The Pleroma is present in their cosmology, often described as the realm of the Invisible Spirit and the Aeons
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.
Basilidean: While not using the term "Pleroma," they describe a similar concept of a divine fullness from which emanations proceed
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.

These concepts and figures appear across various Gnostic sects, often with different emphases and interpretations. It's important to note that there was significant diversity within Gnostic thought, and not all texts or thinkers within a given tradition necessarily adhered to the same interpretations. The boundaries between these sects were often fluid, and ideas were frequently shared and adapted across different Gnostic groups

5 sources

Jung and Gnostic Psychology

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Carl Jung's engagement with Gnostic thought had a profound impact on the development of his analytical psychology. Jung saw in Gnostic texts psychological truths expressed through mythological symbolism, which he believed could illuminate the workings of the human psyche. Jung's exposure to Gnostic ideas predated the discovery of the Nag Hammadi library in 1945. His primary sources were the writings of early Church Fathers, particularly Irenaeus' "Against Heresies" and Hippolytus' "Refutation of All Heresies"

. These works, while critical of Gnostic beliefs, provided Jung with detailed accounts of Gnostic mythology and cosmology. Jung also studied the Pistis Sophia, a Gnostic text discovered in the 18th century

. The discovery of the Nag Hammadi texts in 1945 occurred late in Jung's career, but he was keenly interested in these newly available primary sources. Jung wrote the introduction to the first English edition of "The Gnostic Jung" by Stephan Hoeller, demonstrating his continued engagement with Gnostic thought in his later years

. Among the various Gnostic sects, Jung found particular resonance with Valentinian Gnosticism. The Valentinian emphasis on the divine spark within humans and the process of restoring divine light trapped in matter aligned closely with Jung's concepts of the Self and individuation

. Jung saw in Valentinian texts, such as the Gospel of Truth and the Gospel of Philip, psychological roadmaps for the integration of the psyche. Jung interpreted key Gnostic concepts as psychological metaphors:

The Demiurge: Jung equated the Gnostic Demiurge with the ego. Just as the Demiurge creates the material world in ignorance of the higher realms, Jung saw the ego as creating a limited perception of reality, unaware of the deeper layers of the psyche
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.
Spiritual Marriage: The Gnostic concept of spiritual marriage, particularly prominent in Valentinian texts, was seen by Jung as a metaphor for individuation - the integration of conscious and unconscious aspects of the psyche. This "marriage" represented the union of opposites within the self
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.
Pleroma: Jung interpreted the Gnostic Pleroma (fullness) as representing the totality of the psyche, including both conscious and unconscious elements
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.
Sophia: The fall and redemption of Sophia in Gnostic myths was seen by Jung as symbolizing the journey of the human soul or psyche towards wholeness
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.
Archons: Jung viewed the Gnostic Archons as representations of psychological complexes or archetypal forces that can dominate the psyche
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.

Jung's interpretation of Gnostic texts as psychological allegories was not without controversy. Some scholars argued that he was projecting his own theories onto ancient texts. However, Jung maintained that he was uncovering universal psychological truths that the Gnostics had expressed through myth and symbol

. The impact of Gnostic thought on Jung's work was significant. It influenced his understanding of the structure of the psyche, the process of individuation, and the importance of integrating unconscious content into consciousness. Jung's engagement with Gnosticism also contributed to his concept of the collective unconscious and the archetypes

. Jung's work, in turn, has led to renewed interest in Gnostic texts among psychologists and spiritual seekers. His psychological interpretation of Gnosticism has provided a framework for understanding these ancient texts in the context of modern depth psychology, bridging ancient wisdom with contemporary psychological insights