We rejoice! We rejoice! We rejoice!
We have seen! We have seen! We have seen the really pre-existent one, that he really exists, that he is the first eternal one.
O Unconceived, from thee are the eternal ones and the aeons, the all-perfect ones who are established, and the perfect individuals.

We bless thee, non-being, existence which is before existences, first being which is before beings, Father of divinity and life, creator of mind, giver of good, giver of blessedness!

We all bless thee, knower, in a glorifying blessing, (thou) because of whom [all these are. … really, …], who knows thee, through thee alone. For there is no one who is active before thee. Thou art an only and living spirit. And thou knowest one, for this one who belongs to thee is on every side. We are not able to express him. For thy light shines upon us.

Present a command to us to see thee, so that we may be saved. Knowledge of thee, it is the salvation of us all. Present a command! When thou dost command, we have been saved! Truly we have been saved! We have seen thee by mind! Thou art them all, for thou dost save them all, he who was not saved, nor was he saved through them. For thou, thou hast commanded us.

Thou art one. Thou art one, just as there is one (who) will say to thee: Thou art one, thou art a single living spirit. How shall we give thee a name? We do not have it, For thou art the existence of them all. Thou art the life of them all. Thou art the mind of them all. For thou art he in whom they all rejoice.

Thou hast commanded all these to be saved through thy word […] glory who is before him, Hidden One, blessed Senaon, he who begat himself, Asineu(s), […]ephneu(s), Optaon, Elemaon the great power, Emouniar, Nibareu(s), Kandephor(os), Aphredon, Deiphaneus, thou who art Armedon to me, power-begetter, Thalanatheu(s), Antitheus, thou who existeth within thyself, thou who art before thyself – and after thee no one entered into activity.

As what shall we bless thee? We are not empowered. But we give thanks, as being humble toward thee. For thou hast commanded us, as he who is elect, to glorify thee to the extent we are able. We bless thee because we were saved. Always we glorify thee. For this reason we shall glorify thee, that we may be saved to eternal salvation. We have blessed thee, for we are empowered. We have been saved, for thou hast willed always, that we all do this.

We all did this. […] not through [… aeon …], the one who was […], we and those who […]. He who will remember these and give glory always will become perfect among those who are perfect and impassable beyond all things. For they all bless these individually and together. And afterwards they shall be silent. And just as they were ordained, they ascend. After the silence, they descend from the third. They bless the second; after these the first. The way of ascent is the way of descent.

Know therefore, as those who live, that you have attained. And you taught yourselves the infinite things. Marvel at the truth which is within them, and (at) the revelation.

The Three Steles of Seth
This book belongs to the fatherhood.
It is the son who wrote it.
Bless me O Father. I bless
you, O Father, in peace.


The Sethian Gnostics of Alexandria, used versions of the modern Gospels as well
as the collection of Sethian works known from Egyptian excavations, like the Nag
Hammadi Library. The extant fragments of Heracleon are about fifty paragraphs,
put into a collection from some other writing. They address mostly the ”Gospel
of John.” This would not reflect all parts of the modern version, beginning
with Irenaeus, and Athanasius.

Heracleon’s fragments explain the attitudes and concepts of Gnostic thought
concerning the New Testament, principally the ”Gospel of John.” Clement points
out that ‘John,’ is meant to be a spiritual Gospel, and a part of the synoptics
as a companion piece. (”Stromata,” Bk 3.)
As Gnostics believed in a living resurrection, the idea in the ”Gospel of
John,” that Jesus reanimated is preposterous. That part of the Bible, no
Gnostic would believe.

As Heracleon’s work is directed at Gnostic thought in terms of Synoptic
Christianity, Theodotus’ work makes conclusive parallels to the Secret
Christianity, that complete an astounding reflection of Apostolic lineage for
the Gnostic Gospels. The History of the Alexandrian Christian Church shows it
is one of the earliest. Its official start is credited to Mark, who was on his
way to Rome with Peter. Pantaenus was appointed to start a Christian school by

The works of Clement of Alexandria, show both historical and archeological
alignment with claims about Apostolic teaching. Accounts by Irenaeus,
Hippolytus, Tertullian, and Eusebius, are tainted with inaccurate accounts and
fabrications. This fact has only come about after Sethian works were translated
and are starting to be interpreted.

Sethian Christianity, is not based upon the epistemologies of the ”father
church.” To Gnostics the Church and Truth {Pistis Sophia} are the same thing,
and part of the Sacred Tetrad, as the Word or Law. Word is based upon the Wisdom
of Jesus, as it is explained in the Gnostic Gospels and other Sethian works.
This is why Gnostics understood their own version of the New Testament Gospels,
and nobody outside the Secret Christianity knew this interpretation. This is
what got most of them hunted and killed or threatened. Sort of like the modern
Bush Agenda.

The ”Gospel of Mary,” is meant to explain certain and primary concepts of the
Gnostic Contemplation, or vision as it is mentioned in the text. There is only
about five pages of it, which has been assembled from two extant relics.
”Pistis Sophia,” and the ”Dialogue of the Savior,” make it clear that Mary
is a primary receptionist of the Secret Teachings.

There are some significant parallels in the ”Gospel of Mary,” concerning her
rift with Peter, and her exorcism of demons. (Seven Forms of Wrath) These Seven
Forms, are also a parallel to the use of the Sethian Monadology. References to
this system in New Testament, do not exist. After all, there was a Secret
Christianity. However, Paul’s vague references to the Spirit Bearers, or gifted,
as he mentions in 1 Corinthians, and Romans, are references to Gnostics.
(Gnostikoi, or those who have received gifts of the Holy Spirit.)

”The Gospel of Thomas,” is a collection of sayings, which are applied directly
to the Sethian system as the Sophia or Wisdom of Jesus. There are only five
sayings in the Thomas Gospel that are not found in the New Testament. There are
parallels to the ”Gospel of Mary,” and it becomes clear that the vision
mentioned in the ”Gospel of Mary,” come from the Sophia of these sayings. This
would include the parables which both Clement, Theodotus, ”Pistis Sophia,” and
other Sethian works mention as a key to understanding Jesus’ mysteries.

”The Gospel of Philip,” like the ”Gospel of Mary” serves to help explain the
Gnostic concepts, including the ”Second Baptism,” and ”Living Resurrection.”
It is possible that this version of the document was written from fragments.
Some of the work states that it is not written by, but of Philip. The text seems
very related to the ”Apocryphon of John.”

Philip is known to have stayed with Simon Magus, and Dositheos who is credited
with writing ”The Three Steles of Seth.” This would mean that these works were
written in the first century. The ‘Steles,’ is a work by pre-Christian,
Sethians, who converted. Carpocrates of Alexandria is thought to be Simon Magus’

Theodotus mentions Basilides, and others who where taught by Apostles like
Mathias. Mathias is credited with the authorship of ”The Book of Thomas the
Contender.” His appointment to the status of Apostle came with the departure of
Judas Iscariot, from the twelve.

”The Gospel of Judas,” establishes that the Judas mentioned in ”Dialogue of
the Savior,” is probably, Judas Iscariot after all. Other thoughts were that
the reference was to Judas Dydimus Thomas, but this is probably not the case.
The Judas Gospel’s mention of the Barbelo, is a certain parallel to the Sethian
system. (Barbelo is like the Chinese concept of sexual or gender energy, Jing.)

Claims that the Gnostic Gospels were written in the second or third century is
nonsense. The historians and teachers of this work are Clement, Valentinus,
Theodotus, Heracleon, who all studied in a lineage with Mark, Barnabus,
Basilides, and Pantaenus. Mark had returned from Rome after the death of Peter,
with all his writings, and perhaps some of Paul’s.


1. If you want to get a comparison of Clement’s teachings to the mainstream
church of the time, his work ”Instructor,” is very good. It mentions some
Gnostic ideas like the Monad, but is all in all very mainstream. Clement of
Rome’s one work is also what I would call mainstream Christian teaching.
Clement’s ”Stromata,” is without a doubt one of the most informative texts
about the Gnostic Christianity.

2. The Sethian Monadology is based upon the Pythagorean system, which in part is
like the study of the philosophy of the Tai Chi, which serves to explain a great
deal about the use of the Monad. Most Biblical scholars avoid the mention of the
Monad in their work because nobody figured it out until I did. The explanation
is written into my Glossary.

3. Sethian works are ‘wicked’ hard to understand. My work in the ”Saunders
Gnostic Glossary,” creates a lexicon, or understanding of the Sethian terms and
ideas not present in mainstream Biblical dictionaries, or references. You cannot
learn the concepts of Sethian Christianity, without the vocabulary. Glossary
upon request tom@…

4. Everything I stated above can be shown by reference in the Glossary. I could
have written this document as a referenced article, but chose to use a populist

(commentary by Tom Saunders)