I’ve just finished a draft of an academic paper on the Christian Monadology. It is a paper I have studied many years to be able to write. I have contended for some time that if I could show not only the lineage of the Gnostics but their epistemology common to that lineage, then I could show lots more, precisely the basis for the Gnostic Christianity.

In order to show this lineage I needed a ”fingerprint” I could trace through the centuries that links first century Christians with 2nd, 3rd, and 4th centuries. The Aeonology and the use of the Monad has shown just that….

“Meade links Simon Magus with the study of the Monad, by linking the Aeonology, and the concept of the ‘monadic morphism’ known in the mathematical equation, (4) is expressed consistently with Nag Hammadi discoveries. Meade describes the Aeonology which is consistent with Valentinian descriptions Meade did not have.

“In his Aeonology, Simon, like other Gnostic teachers, begins with the Word, the Logos, which springs up from the Depths of the Unknown-Invisible, Incomprehensible Silence. It is true that he does not so name the Great Power, He who has stood, stands and will stand; but that which comes forth from Silence is Speech, and the idea is the same whatever the terminology employed may be.

The Word, then, issuing from Silence is first a Monad, then a Duad, a Triad and a Hebdomad. For no sooner has differentiation commenced in it, and it passes from the state of Oneness, than the Duadic and Triadic state immediately supervene, arising, so to say, simultaneously in the mind, for the mind cannot rest on Duality, but is forced by a law of its nature to rest only on the joint emanation of the Two. Thus the first natural resting point is the Trinity. The next is the Hebdomad” (G.R.S. Meade on Simon Magus)

Compare the Aeonology of the description above to that of Valentinus from ”A Valentinian Exposition.” A text discovered after Meade’s work. The passage confirms Meade’s basic assertion of the Aeonology.

“… I will speak my mystery to those who are mine and to those who will be mine. Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who dwells in the Monad. He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him. He dwells in the Dyad and in the Pair, and his Pair is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten.” (“A Valentinian Exposition.”)

Clearly, the descriptions are of the same phenomena and epistemology. This shows the lineage of this philosophy from Simon (30’s C.E.) to Valentinus, (180 A.D.) a span of time from the first century Gnostics of Simon to the Valentinian Gnostics into the third century. (See also the passages about the Monad from “Eugnostos The Blessed,” see below.)”

I’ve been collecting the passages for years that could make this link from the first century to the fourth. There is far more than linking Simon Magus and Valentinus, I can link every known Alexandrian Gnostic to the Monadic system, and do in the paper I mention.

I’ll include the references from this paper below. The paper itself is very long, that is because it has to show parallels to a whole system. The meat and potatoes of the work is it shows a lineage of the Monadology straight from John the Baptist through Origen. Its non refutable, the claims are made on prima facie literary parallels, like the one’s above. All the references are very reliable. Here are my conclusions…

Conclusion:

The study of the Monad is inherent in the understanding of Christian Gnosticism, to reveal the metaphysics, epistemology, and the nature of the Word, in the Gnostic Aeonology. The study of this phenomena can be traced through the entire lineage of Christian Apostles, their attributed written works, and the works known followers in the historical lineage of the Alexandrian Church.

Sethian Gnosticism can be qualified as that Gnosticism adopted by pre-Christian Jews and the known followers of John the Baptist. They exemplified Seth as pure, and viable as a Monadic icon, in the Aeonology.

Christian (Sethian) Gnosticism can be qualified as the philosophy (Secret Christianity) were Jesus occupies the Monadic form as a type, just like Meade’s account of Simon’s “Great Power.” In effect, Christianity in the Gnostic sense started when the followers of John the Baptist adopted Jesus as the Monad, and the primary emanation from the void, Silence.

References:

1. “Fragments of a Faith Forgotten,” by G.R.S. Mead, (available in the Nag Hammadi
Library, online.)

2. “Simon Magus,” by G.R. S. Meade, (NHL online, see ‘archives.’)
http://www.gnosis.org/library/grs-mead/grsm_simon_magus.htm

3. “The History of Chinese Philosophy,” Vol. 1.,2., by Fung Yu-Lan, Princeton, 1953. ( Compares and identifies some aspects of Pythagorean theory with the Tai Chi.)

Note: Fung Yu-Lan and other sources describe the kenosis and mechanics of the Tai Chi almost exactly like the passage from ”Eugnostos The Blessed.” The literary parallels in Chinese philosophy includes the emanation of the triad. The following are from Fung Yu-Lan.

a.) “Wu Chi {The Great Void} creates Tai Chi, Tai Chi is the one Chi. One Chi
generates Yin and Yang, and Yin and Yang can change in infinite ways.” (From
“The History of Chinese Philosophy,” Fung Yu-Lan, Princeton Press, 1953.)

b.) ” Tao produced oneness. Oneness produced duality, Duality evolved into the
ten thousand things. The ten thousand things support the yin, and embrace the
yang. It is the blending of the breaths (of yin and yang) that their harmony
depends.” ( from “Lau Tzu,” or the “Tao Te Ching” sixth c. B.C. ).Ibid, Fung
Yu-Lan) There are other Chinese descriptions which include the triad in the
sequence.

4. The Monad



The Monad, and Transmutations

Mathematical Monad……(Extended study by The Catsters)


{Natural transformations, See also Klein Jars}

5. “The Nag Hammadi Library,” Robinson, Harper, 1990. (available online)
See also the ”Bruce Codex.”

6.”Early Greek Philosophy,” Barnes, Penguin Classics, 2001. (Contains chapters on
Pythagoreans) and Aristotle’s passage seen above.

7. “Great Thinkers of the Eastern World,” McGreal, Harper, 1995. (Defines heuristic devices, and describes related material to the Tai Chi philosophy.)

Further Reading:

Gnostic Secrets of the Nassenes,” by Gaffney, Inner Traditions, (2004). Text contains “The
Refutation of All Heresies,” Book 5.

The History of the Church,” by Eusebius, Penguin Classic, (1965)

The Jesus Sutras” by Martin Palmer, Ballentine, 2001. (Contains Christian
scripture based upon the classical Buddhist/Taoist use of the Tai Chi, to
represent Jesus as spirit.) The text also identifies the five skhandas of the Soul,
“Form, Perception, Consciousness, Action, Knowledge.”

Xing Yi Quan Xue,” by Tang, Unique Publications, 2000. (See page 80. for a
breakdown explanation of the Tai Chi icon.)

Chinese Martial Arts Training Manuals,” by Kennedy/Guo, North Atlantic Books,
2005. (See page 86. for the ‘Ba Gua’ sequence composed by Sun Xi Kun.) This paradigm
shows the morphism of the Tai Chi, into Ba Gua sequences. This parallels the Pythagorean
model of the morphism in Oneness.

By Tom Saunders

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