Reading 4 2 14, The Alchemical Tarot Renewed by Robert M Place

Reading 4 2 14, The Alchemical Tarot Renewed by Robert M Place



Position 1 Hanged Man, air, beginning…

Position 2 The Magus, reversed. Fire. changing. maturing

Position 3, the Queen of Vessels, Water of Water, Goddess as grail bearer of the Ocean

Position 4 9 swords, Air, destruction, cutting, moon, sex, completion not quite complete

Position 5 The High Priestess, Sophia, Lifter of the Veil, Bearer of Gnosis, Shekinah, Her of the heavens.



Tarot is an interesting thing. It works on many levels and in many ways. Some even view it as the perfect window into the soul. I don’t believe they are that good, personally…One large aspect of modern Tarot is the Hermetic traditions. The Hermetic traditions center around a form of Gnosticism (see the passages of the Corpus Hermeticum in comparison to Sethian for example cosmological beliefs etc.) centering around a divine priest in the Melchizadeck tradition honoring all priests, but from Thoth. Thoth the A Egyptian God, to Thoth the Atlantean. To a more familiar Hermes and Mercury. As an archetype for all priests the Hermetic tradition then is an interesting one. By archetype we mean more Platonic archetype and not Jungian.

One key principle or more accurately axiom of Hermeticism is “As above, So below.” The concept of macro and microcosm. The universe in miniature and in full expanse, the self and the Self. Hermeticism textually goes back around 2000 years, or approx. 1st Cent CE. Of course all text documents, of such nature are often far older than their written equivalents, oral tradition can date things… but that’s an argument for another time.

Tarot then can be seen through this lens of the Hermetic Axiom. We can see the court cards and number cards as the Microcosm, or the self. The trumps then can be seen as the Macrocosm. The Macrocosm of course can be seen as the Nous or divine mind, the mind of the divine.


The above reading is interesting in that it is composed of three potent Macrocosmic images and two Microcosmic images.

Nous: “Mind”, The soul, not the same as ‘pneuma’ or spirit. It is the part of
the anima that gives us consciousness. The anima as a whole gives life (or
literally movement.. “animates”) to our bodies. Tatian declares the soul as a
special kind of spirit. (See; Tatian’s “Letter to the Greeks’)


Ogdoad: Regarded in some texts as the “eighth kingdom above the hebdomas.” It is the realm of the Demiurgos (or sometimes that is the 7th, with the eighth being that of Sabaoth), as well as usually being the realm of the zodiac
(dodecon). Sometimes it is also seen as the beginning of freedom from the
Archons, and the beginning of connection to the Aeons. Pythagoris says…
“The ogdoad–8–was sacred because it was the number of the first cube, which
form had eight corners, and was the only evenly-even number under 10
(1-2-4-8-4-2-1). Thus, the 8 is divided into two 4’s, each 4 is divided into two
2’s, and each 2 is divided into two 1’s, thereby reestablishing the monad. Among
the keywords of the ogdoad are love, counsel, prudence, law, and convenience.
Among the divinities partaking of its nature were Panarmonia, Rhea, Cibele,
Cadmæa, Dindymene, Orcia, Neptune, Themis, and Euterpe (a Muse).” (Thomas
Taylor’s Theoretic Arithmetic, Thought by one source to be the rarest and most
important compilation of Pythagorean mathematical fragments extant.)

”… the Ogdoad, which is the eighth, and that we might receive that place of
salvation.” (”The Testimony of Truth.” See also; ”A Valentinian
Exposition.”) ) The Sacred ogdoad according to some sources is: Barbelo (deep), Sige (silence), Nous (mind), Veritus (truth), Sermo (word), Vita (life), Homo (man), Ecclesia (church). The last member of the group acts to syncretize the group.


Rba , Rabai – elect priest, chief intator and the ordainer of new Mandaean priests. Holds the office known as rabuta. Compare to the Jewish “rabbi”.

Seth: ”From Adam three natures were begotten. The first was the irrational, which was Cain’s, the second the rational and just, which was Abel’s, the third the spiritual, which was Seth’s. Now that which is earthly is “according to the image,” that which is psychical according to the ” likeness ” of God, and that
which is spiritual is according to the real nature; and with refer­ence to these three, without the other children of Adam, it was said, “This is the book of the generation of men.” And because Seth was spiritual he neither tends flocks nor tills the soil but produces a child, as spiritual things do. And him, who “hoped
to call upon the name of the Lord” who looked upward and whose “citizenship is in heaven – him the world does not contain.” (Theodotus, Criddle Collection.)

Sethian: It is a name for a specific sect of Gnostics, but also a category created by scholars to refer to a number of sects that are related to Valentinians. The Sethians as a group were known to Hippolytus who dedicated Book Five in his work, ”The Refutation of All Hereseys,” to denouncing them. (See Gaffney) Seth was a character of Gnosticism who represented a savior figure and third son of Adam, founder of the Gnostic race. Generally Sethian works include, “Pistis Sophia,” “Allogenes,” ”The Gospel of Mary,*” “Sentences of Sextus,” “Marsanes,” “Gospel of The Egyptians,*” ”The Apocalypse of Adam,*”
“Origin of The World,” ”The Gospel of Thomas,*” ”The Gospel of Philip,” “The Three Steles of Seth,” “Melchizidek,” ”The Apocryphon of John,” ”The Gospel of Judas,” Trimorphic Protennoia,” the un-named text in the Bruce Codex, and ”Zostrianos.” (Others) Some Sethian works suggest strong ties with
Jewish Gnosticism, as well as Platonic thought, as well as Zoroasterism. (They maintained three principles; darkness below, light above, and spirit in-between, according to work attributed to Dr. Roy Blizzard, University of Texas. See also; ”Sethian Gnosticism, A Literary History,” Turner) see also; ( * Indicates works from the Nag Hammadi Lib., with other works by the same name.)

Sethian Monadology: The system of the monad, constructed through the tetraktys
of the decad, which serves as an underlying philosophy in Sethian Gnosticism. It
is developed from the creation myths. The system is like, and based upon that
of Pythagoreans, and resembles the principles of the ancient Chinese philosophy
of the Tai Chi., which is based upon the ogdoad. The system is based upon
working variations of numerical values. Turner states, ”….vigorous
arithmological speculation on the first ten numbers, but especially the first
four numbers, comprising the Pythagorean tetraktys (the {mode} of the first four
numbers). This was carried on by such Pythagoreanizing Platonists as Theon of
Smyrna and Nicomachus of Gerasa, who in turn depend in part on similar
arithmological and mathematical theories produced by such early first century
Platonist figures as Dercyllides, Adrastos of Aphrodisias (a Peripatetic
commentator on Plato’s Timaeus) and Thrasyllos, a court philosopher under the
Emperor Tiberius. The harmonic ratios produced by these first four numbers and
the geometric entities of point, line, surface, and solid had been applied to
the structure and the creation of the world soul long before by Plato and his
successors in the Old Academy, especially Speusippus and Xenocrates. (See;
Turner, See also; ”The History of Chinese Philosophy, Vol. 2.,” by Fung
Yu-Lan, Princeton, 1953, See also; ”A Valentinian Exposition.”)



The Sufi mystic Ibn al-Arabi drew a diagram similar to the one used to develop a pattern around a khatam (see above). However, Al-Arabi’s diagram’s diagram is concerned with spirituality, not ornamentation. He drew it as part of his explanation that “all phenomena are nothing but manifestations of Being, which is one with God.” Conincidentally, Al-Arabi was born in Spain at around the same time the practice of zillij, mosaic design, was starting to flourish. As Sufism had particular appeal to North Africa, his spirtual use of the pattern may explain the prolific use of the eight-point star and and symetries of eight in Moroccan Islamic patterns.


The number eight was important among Sufi mystics. “The octagon, with a ninth point in the center, is also central to the mystical symbology of Sufism. It is the seal or design which Ernest Scott says ‘reaches for the innermost secrets of man’. Meaning wholeness, power and perfection, this primary geometrical symbol is one which Sufis associate with Shambhala …”

On his website of natural patterns, Ian Alexander refers to the eight-point star as both the Sufi star and the Moroccan star. He offers the following explanation, as quoted from Friday mosque in Iran “Form is symbolised by the square. Expansion is symbolised by the square with triangles pointing outwards (an 8-pointed star). Contraction is symbolised by the square with triangles pointing inwards (a 4-pointed star). The two star-shapes together symbolise the cycle of creation, ‘the breath of the compassionate.’”

Origins and Meanings of the Eight-Point Star




While romanticized literature describes the Grail as a chalice, this is a much later derivation, extrapolating from Celtic tradition in which the Grail is described as a platter. Many vessels would have passed through the hands of Jesus in his short lifetime…probably humble clay and wooden bowls such as the famous Nanteos Bowl. This medieval relic, long kept sequested in Wales, is thought to be made of olive wood, and was originally revered in Glastonbury Abbey. According to tradition it was secretly carried away to avoid plundering by agents of Henry VIII. The Nanteos relic is a fragment of wooden bowl credited with miraculous healing powers, with well-attested healing effected as recently as the 1950’s. This also is not the Grail, such a humble vessel with proven powers would perhaps be a stronger candidate for having been used by Jesus. Many manifest vessels can hold Grail power, according to human intention, attunement, and practice, but no single one is the Grail itself.

The Hidden Adept & The Inner Vision


A  Parable of the Spirit

St Joseph of Arimathea




Gender in Gnosticism

If the woman had not separated from the man, she should not die with the man. His separation became the beginning of death. Because of this, Christ came to repair the separation, which was from the beginning, and again unite the two, and to give life to those who died as a result of the separation, and unite them. But the woman is united to her husband in the bridal chamber. Indeed, those who have united in the bridal chamber will no longer be separated. Thus Eve separated from Adam because it was not in the bridal chamber that she united with him.

–Gospel of Philip

God, the one true God, the source of being is seen as a force that transcends gender and ultimately God is beyond categories of gender. But at the same time gender is very formative of our human experience. So just like God in an absolute sense cannot be contained in words but we still have to approach God through language, right? Through myths and stories and theology and…which is all kind of creating analogies about God. Similarly we have to approach God, or approach God through gender. And traditionally of course there’s been this hyper masculinisation of God, in which God has been primarily confined to male attributes, the father, the son or you know, God as the old bearded guy of the Cisteen Chapel ceiling or God as Superman, shooting down fire from the sky and destroying people. What Gnosticism works to change this image, not to destroy the male imagery of the father, the son or the imagery of the brother, but rather to compliment it with female imagery as well. SO that we understand in some sense that our relationship to God is like a father and a mother, like a lover and the beloved, a brother and a sister; so it’s like a complimentary to the relationship.

So what I want to talk about tonight is the metaphysical nature of gender itself. I’m going to leave the question of God alone for this evening and talk about our own experiences of gender and what the spiritual significances of those might be. I think we begin from a Gnostic perspective that gender arises out of the cosmos, out of the material reality or the physical reality and like other dualities, good /evil, light/dark, right/left…these are seen as the constituents parts of material reality, its these dualities and divisions and separations that make the material what it is and create the limitations that we associate with physical reality. And of these limitations it is probably gender that Gnosticism sees as the most traumatic one of all, well except maybe the good/evil dichotomy. But the division of male/female gender, the division is very traumatic in a lot of ways, it’s been a sort of division of the wholeness of the spirit into two separate pieces and as a result can often lead to very self destructive behavior as all too often when we adhere to the gender identity that we are taught to display and see in ourselves and we don’t find a way to pursue the complimentary aspects of the spirit then we quickly descend into patterns of abuse and dependence and domination that are really devoid of the true spiritual connection.

So one of the goals of Gnosis is to transcend and heal these dualities and divisions in human experience. And thus the question of gender and the question of how we heal the brokenness that is sort of implicit in it is stressed in the Gospel of Thomas especially saying 22:

Jesus saw some infants nursing. He said to his disciples, “These nursing infants are like those who enter the (Father’s) kingdom.”

They said to him, “Then shall we enter the (Father’s) kingdom as babies?”

Jesus said to them, “When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, a likeness in place of a likeness, then you will enter [the kingdom].”

So when we look at this issue of what needs healing and the reconciliation, the issue, the problem, is that we’ve been taught and conditioned not just in our own lifetimes but over in generations of humanity to ascribe huge importance over what are really minor biological differences and not really seek to expand our consciousness in this area. To assume that we are locked in this duality and that there is no way to transcend it.

So what Gnosticism does, is to argue that each of us has a spiritual identity and it is the spiritual identity that can lead us back on a path to wholeness this is because even though we live in a very divided and sometimes painful existence in the physical world the spirit has what the Gnostic teacher Carpocrates would call a “deep spiritual memory.” These are the words he uses “the spiritual memory.” The most famous place where he talks about what this memory is when he makes his Christological statement about Jesus and says “That Jesus is a man like any other man, the son of Joseph; except that he was different from other people in that his mind, pure and clear could remember, could exercise memory of what it had seen in the realm of the ungenerated God.”

So if Jesus is a great model for what we can attain, then through Gnosis we can gain access to these spiritual memories of what was in the realm of the ungenerated God, to use Carpocrates’ term. And these memories are of wholeness, of a unity, indeed not a cessation of our individual existences, but rather as it were a completion of them. And part of this spiritual memory of wholeness beyond the divisions of gender is part of what makes up this spiritual memory, and it is in this sense that the Gospel of Thomas puts this question as central to the idea of what is going to bring us into what the Gospel calls the Kingdom. It is very important to make clear here that, the Gospel of Philip makes it clear that not only is this unity, the Pleroma, the fullness, it’s not only our destiny, but it’s also as spiritual beings, but also as in the words of the Gospel of Philip, our earliest origin, the earliest origin of things. So there is some way that this wholeness of the Pleroma is imprinted and on our spirits, this pneuma or the breath that gives us life, or rather makes us human, and we can access those memories that are imprinted on us. But it is something that takes time as we are held back by other things.

So when we begin to pursue through Gnosis a kind of healing and wholeness through the question of gender a number of things begin to happen in our lives and in the way we experience the world. First of all we begin to revolutionize the way in which we relate to others especially those of the other gender or to use the more common term, the opposite sex…and really what begins to happen is instead of seeing them quote “as the opposite sex” as something to be possessed or owned or intimidated or feared or dominated or dominated by in an unhealthy way, we can begin to construct relationships with those of other genders in a way that really engage in a true human level; and seek on those others how we can begin to complete our own spiritual existence. In this sense relationships between men and women are very important because they have so much to teach us about this completeness, this wholeness and what it might look like. We are in many ways, forces of revelation to each other. Allowing us to open up the mysteries of the hidden things concealed in those things visible, to use the words of the Gospel of Philip. Or to return to the Gospel of Thomas as Jesus says “The person of light, lights up the whole world.” Or in other words, we are each other’s light. These places of spiritual wholeness are sometimes shrouded in a kind of darkness and ignorance. Through the light provided by other people we can begin to see the contours of their meaning.

So I think there is an importance for anyone seeking the Gnostic path to obtain a certain degree of intimacy with people of the opposite sex. Now what I want to make clear is what I am talking about is not tied in any way to what is called sexuality. I’m certainly not saying that heterosexual sexuality is somehow necessary for Gnosis, although it can indeed be an important manifestation of this kind of intimacy. Or it can be a barrier to this kind of intimacy, as we know. Of course we know there are lots of people who are simply not heterosexual. They don’t share this sexual orientation, as part of their constituent identities; they have some kind of other sexual orientation; that they are drawn to other ways of living as sexual beings. Gnosticism of course is generally open to lots of different forms of sexual identity.

But ultimately what I am saying is, it is not that important about sexual contact, it’s about intimacy. The kind of inter gender intimacy that can be pursued in lots of ways. Through friendship, through intellectual exchange, through the kind of connection where you learn to build mutual networks of care…and exchange of thoughts and ideas, and spiritual growth. Men and women learn from each other in a mutual way when they begin to experience this intimacy. Which indeed, indeed, even when it does involve sexuality, when it does involve heterosexual contact is in fact something that transcends it. It is an intimacy that takes place on the spiritual level and transcends merely the physical level.

So this should make clear, as is important to state, that gender like other forms of division in the material world are not EVIL; it’s not as if gender is something bad and evil and something we want to run away from. These sources of division are indeed sources of limitation. U ironically or paradoxically, the very things that create these limitations can be the sources of the transcendent liberation, that can lift us up out of the world as defined by limitations and limits or rather live in that world in a way that helps set our spirits free.

The question of suffering, similarly suffering is something we see as to be transcended through Gnosis but at the same time, it offers us things. It offers us understanding and compassion toward others. Again it can make us bitter and angry people or it can make us much more open to other people. And I think gender is much the same way. It can be a very troubling phenomenon or it can be something we harness the force of to propel us along the spiritual journey in a way that incorporates healing and reconciliation. So ultimately I think though, the pursuit of gender wholeness, if that is what we want to call it, is probably more importantly something that happens within ourselves. Our intra-gender identities rather than our inter-gender relationships.

When we begin to search for that spiritual memory that Carpocrates talks about; that memory of spiritual wholeness. In the Pleroma, that was later divided through the shaping of the Demiurge. We are really searching to recover in our own beings a wholeness of gender that has been divided and separated in our own experience of life. It is important to remember that of course that, Demiurgic forces and Archonic forces and Pleromic forces are not so much beings but are forces operating within us. So we are looking for something in our own identities and what we want to do is move closer to wholeness. And it is this wholeness that is already deep within us. As I said, as Carpocrates said it is imprinted on the spiritual memory, that we all possess through the pneuma, through the spirit that is within us.

So we want to move closer to that wholeness that is both our ultimate destiny and is our earliest origins. To use the words of the Gospel of Philip, we want to gradually transform our lives, and our beings and our existences into that image of that spiritual memory at the heart of the pneuma, the spirit. Which is indeed what really makes us human.

The journey of Gnosis is predicated on the idea that even in the midst of this limited material existence we can begin to transform things and transform ourselves. Our bodies, our minds, in a way that infuses them with a new wholeness of the spirit. And as you see in that same verse, saying 22 of the Gospel of Thomas that we not only recreate the unity of gender, that it goes on to say that we, it goes on to say that we, you know, make the hand in the place of a hand and the foot in the place of a foot and likeness in the place of a likeness… One way to think of that is it is talking about a recreation of the self and the image of the spirit. Or as some have said, through our spirit we are created in the image of God. What we need to do through Gnosis is to recreate ourselves into the likeness of God. That is to transform the entirety of our being into a full realization of this image of God that is in our deepest human natures.

In a very real sense we have already in our spirits a sort of latent inner partnership between things we have called male and female in our experience of the material and intellectual world. Thus, in a very real sense each of us has within us, a sort of inner man and inner woman, what some mystics have spoken of as the Animus and Anima. We must pursue the kind of inner metaphysical partnership that will allow their mutual complimentarity that will shine forth in our lives and transform our consciousness.

Just as we want to revolutionize our relationships externally with regards to gender, and the opposite sex; so in parallel, we want to revolutionize our gender relationships internally within our own identities.

Now, if we look at Christ and Sophia, I want to discuss how they personify a Gnostic theory of gender both in terms of what we should do unto others and how we should persue that wholeness of gender within ourselves. We see in the stories of Christ and Sophia a great exchange, a great partnership, a sort of dialogue that is going on in these stories of “cosmic missions” and developments in time. These forces that represent in some sense the feminine and the masculine within the whole unity of the Pleroma.

If we look at the creation myth of the Valentinians, these were the Gnostics that followed Valentinus, the great preacher of the 2nd century, it is a little more different and complicated from what you may be used to. Just to give you a taste of what I mean, what happens to Sophia in this story is that… of course it starts off the same, she’s an Aeon, she’s in fact sometimes portrayed as the yuoungest of the Aeons, and she goes off by herself. Wanting to obtain more about her origins, thinking she can learn more by being alone and thinking alone. This of course brings about division and separation. What she produces, now in the Valentinian story is not the Demiurge immediately, but rather a realm of imperfection, the cosmos or chaos which is the stuff that the Demiurge will later create the cosmic world. What happens in the Valentinian story (again you’ll see how this is different to the simpler Gnostic story) is that this is so traumatic that Sophia literally gets split into two pieces. There ends up being a higher Sophia, who remains kind of connected fully in the Pleroma, but there also emerges a lower Sophia, part of Sophia’s identity becomes trapped in the imperfect realm. It becomes trapped in the cosmic chaos, and it tries and tries to get out, but it can’t. What happens is the Demiurge emerges out of the imperfect realm and begins to create all this stuff and eventually creates human beings. In the Valentinian story the Demiurge thinks its creating everything on its own for its own power. But in fact the lower Sophia (Echamoth) with the help of the Aeons, is influencing the Demiurge. They are subtly, sort of influencing what he does. In particularly, subtly pressing him into the creation of human beings.

The lower Sophia realizes the only way she can free herself and the rest of the spirit that is trapped in the cosmic world is if there can emerge some kind of beings that will have some kind of amalgamated identities. That is, they will be, part of the cosmic world and part of the spirit world. Part cosmos and part Pleroma. This she sees in human beings. So there is a sort of subversion of what the Demiurge wants to do. He wants to create automatons to worship him, but Sophia wants to create autonamus beings that can achieve liberation. So it is the lower Sophia, in this Valentinian story that comes into the form of the serpent. The lower Sophia says, “Alright, I have to get in contact with the human beings.” And so she says “What I’ll do is that I will go into the most humblest and the most simple of physical things. This animal that simply slithers along the ground, the serpent.” The Demiurge is so overwhelmed with his own arrogance and his own power that he’s not going to notice something as humble as the serpent. It is going to be completely off his radar screen.

So the lower Sophia, enters the serpent and comes to the people and then has the dialogue in which she begins to tell them the truth about things which is as she says, the Demiurge is not the one true God. That in fact human beings have this divine core within them and that if they would have the courage to eat the fruit of moral truth, if they have the courage to face the realities of the universe or rather not the universe but of all existence. Then they too can be transformed into God.

So you can see that is a little more complicated than other stories. I wouldn’t say it contradicts “on the origin of the World” more that it compliments it. What we see is the relationship between Christ and Sophia becomes more explicit. When Christ comes down to earth and manifests in the human being Jesus, Valentinian Gnostics would say “Why?” you know, why? This is a problem, why does Christ come into the world? I mean what is the point? They would say it is to help liberate Sophia. It is because Sophia is so important, so fundamental to him in the Pleroma, that he sees the lower Sophia and the rest of the spirit in the cosmic realm. He wants to enter that world; he wants to be willing to empty himself into a human existence so that he can help bring about the liberation of the lower Sophia and the reunification of the two parts of Sophia. Because there is a great pain involved in the separation for every being in the Pleroma because their wholeness has been ripped apart. So there is very much a sense that Christ and all the other beings or Aeons and God, even God, is deeply moved by compassion. It is compassion that moves all of these forces to try to help us. It is compassion and it is suffering. As Origen, an early Christian theologian said something interesting, he said, he was talking about Jesus Christ and he said “Christ suffered before he died on the cross.” And that “Actually Christ suffered before he was even born.” He goes on to say that “If Christ did not suffer, he would have never have come down to Earth.” That is his explanation of why Christ enters the world. That you can see is tied into this very interesting relationship between Christ and Sophia.

Brother Matthew Ouroboro


Sophia: Means “Wisdom.” Like the Logos this is considered a primal form. While the Logos is personified as male, Sophia is female. Logos has a direct and intellectual basis for guidance, Sophia is inspirational (sometimes even sensual). The basic idea is comparable to wisdom being Sophia (sofia) or “Holy
Spirit” in the form of pure wisdom. Pistis, means faith, hylic, or Prunikus Sophia refers to the imperfect or earthly state of the living, or earthly form from Pleromic origins. ”As appropriated by Sethianism and the Gnostics in general, Sophia is a hypostatized form of Hokmah, (i.e., the divine Wisdom of Proverbs 8, Job 28, Sirach 24).” ( See; Turner.)

Carpocrates: (100?-150 CE); Formed a sect in Alexandria known as Carpocrations. Possible successor to Samaritan Simon Magus. He taught reincarnation in his Gnostic philosophy. An individual had to live many lives and adsorb a full range of experiences before being able to return to God. They practiced free sexuality. They believed that Jesus was the son of Joseph. They questioned the docetic aspects attributed to Jesus. (See; “Stromata,” Bk 3.)

Pleroma: The word means “fullness,” and the ‘All.’ It refers to ”all existence
beyond matter. Refers to the world of the Aeons, the heavens or spiritual
universe, which represents being out of the state of matter. According to the
“Gospel of Truth” “….all the emanations from the Father are Pleromas.” see
Tractates 3, 2, Codices, I, and XII, Nag Hammadi Lib. Pleroma can have other
connotations according to the Gnostic school of thought, some differences in
Sethian and Valentinian (other) schools can be noted. Pleroma, is different than
Logos. (See; Logos, See also; Gaffney, p. 246.)

Pneumatic: One who identifies with the spirit (pneuma), beyond that of the
physical (hylic) world and the intellect alone (psychic). The pneuma, described
in the ”Gospel of Phillip,” as ‘breath,’ refers to bonding with the internal
spark (spinther) that came from and is drawn to reunite with the Father in some
Gnostic schema. One who awakens it (the spinther) within the self does it
through the process of gnosis. (See; Gregory of Nicea (Basil), who used the term
in his mystical teachings, and is a later term which connotes Gnostic. See;
Early Christian Mystics,” McGinn, Crossroads, 2003.)

the “Pneumatics”, correspond with “Pneuma”, the spiritual
“breath”, the spiritual order.  These are the Gnostic Initiates,
those who go beyond mentality/consciousness, and all modes related to
the individuality.  That which concerns Pneumatics, is as different
from the psychics, and the psychics from the hylics.

Aeon: These are characterized as emanations from the ‘first cause,’ the Father in some Gnostic schema. The word not only refers to the “worlds” of emanation, but to the personalities as well. Sophia, Logos, and the other high principles are aeons. ”A link or level of the great chain of being, the sum total which is the ‘All’ or Pleroma…Can also mean a world age.” (See; Gaffney) ”According to other Gnostics, for example Valentinus, the first principle is also called Aeon or the unfathomable, the primeval depth, the absolute abyss, bythos, in which everything is sublimated…” translated by Scott J. Thompson from G.W.F.
Hegel’s ”Vorlesungen über die Geschichte der Philosophie ii ,” (Theorie Werkausgabe, Bd. 19), Frankfurt a.M., Suhrkamp Verlag, 1977, 426-430] ( See also; Pleroma.) The first ten aeons in the Valentinian schema are, Bythios (Profound) and Mixis (Mixture), Ageratos (Never old) and Henosis (Union), Autophyes (Essential nature) and Hedone (Pleasure), Acinetos (Immoveable) and Syncrasis (Commixture,) Monogenes (Only-begotten) and Macaria (Happiness).

Demiurge: Meaning ‘Creator’ in Greek. Thought to be the “Craftsman” or creator of the material world. (Heracleon) In Orthodox thought this is a supernatural entity or force, such as the appearance of God to Moses. In the Gnostic schema the Word refers to an order, and it may be a natural sort of intelligent design, related to wisdom, the earthly or kenomic state of the higher wisdom, or form from the Pleroma. The material state is considered less than the Pleromic, and highly flawed. Archons seem to be emanations from the Demiurge process, much like other emanations from the Pleroma. (See; Pleroma, Kenoma, Archon.)

Echmoth: (Echamoth) Meaning a form of wisdom; “Echamoth is one thing and Echmoth, another. Echamoth is Wisdom simply, but (e) Echmoth is the Wisdom of death, which is the one who knows death, which is called “the little Wisdom”. (”Gospel of Phillip, NHL.)

Save me, O God, by Thy name, and judge me by Thy strength.

Hear my prayer, O God; give ear to the words of my mouth.

For strangers are risen up against me, and oppressors seek after my soul; they have not set God before them. Selah

Behold, God is mine helper; the Lord is with them that uphold my soul.

He shall reward evil unto mine enemies; cut them off in Thy truth.

I will freely sacrifice unto Thee; I will praise Thy name, O LORD, for it is good.

For He hath delivered me out of all trouble, and mine eye hath seen my desire upon mine enemies.

–Psalm 54

“If we are quite content to pray without paying attention to our prayer
or to God, it shows we have not much idea of who God is, and that we do
not really appreciate the grace and the privilege of being able to speak
to Him in prayer.  For prayer is a gift of God, a gift which is by no
means given to all men.  Perhaps it is given to few because so few
desire it, and of those who have received it so few have received it
with gratitude.”

Thomas Merton


In the Name of the Great Life! My good messenger of Light who travelleth to the house of its friends, come, direct my speech and open my mouth in praise that I may wholeheartedly praise the Living Gods.

In the Name of the Great Life! I worship Life and I praise my Lord Yeshu d-Hiya and that great Presence of Glory which emanated from itself.

The Gnostic Prayerbook

We have purified our hands in Kushta In the Name of the Living Gods!

We have purified our hands in Kushta and our lips in faith.

We have uttered words of radiance and were absorbed in thoughts of Light.

Thou, my Lord Yeshu d-Hiya, art blessed and praised and thy praise is established.

Great is the strength of Life; abounding the glory of the mighty Life! Honor rests upon the Uthras who sit in glory.

This is prayer and praise which came to them from the great place of Light and the everlasting Abode.

We praise with it when we have risen from our sleep, before any have spoken falsehood.

For anyone who prays this prayer there will be forgiving of sins and transgressions in the great place of Light and in the everlasting Abode.

And Life is transcendant.

Extract from the Mandaean text, Qulasta (Hymns of Praise)

“Our physical demand is great. We need a healthy body. We dealt so much in soulfulness, we forgot the holiness of the body. We neglected physical health and strength; we forgot that we have holy flesh, no less than holy spirit.”

– Avraham Kook (Orot)

“One whose heart, however, is aroused and whose mind is illuminated, lights up more than the sun and moon.
They light up more than sun and moon, and they spread the Call and the Scent in the world.
Daily disciples meet with such a one, receiving from them the Sign and ascend by that ones strength.
Because the strength of their Father (Life) is kept with them, and the word of their Father rests with such a one.
When their soul ascends the watchtowers do not subject them to inspection, and the planets do not speak to that one in judgment.
They are not transformed to the pathways of the obscene ones, and their eye does not behold the darkness.
They go forward on the way of the ones of established Righteousness, on which Habshabba walks.
They climb by hidden words, which darkness hid from the passing one.
They climb by secret Mystery, their form is hidden and kept before the worlds.
Blessed and again blessed, are those who separate from the world; they ascend and behold the place of light.”

–Mandaean (Secret teachings of Angelic Kings)

“True love leads a man to fulfillment, not by drawing thing to himselfbut by forcing him to transcend himself and to become something greaterthan himself. True spiritual love takes the isolated individuals,exacts from him labor, sacrifice, and the gift of himself. It demandsthat he ‘lose his life’ in order to find it again on a higher level –in Christ.”

–Thomas Merton

I am forever walking upon these shores,

Betwixt the sand and the foam,

The high tide will erase my foot-prints,

And the wind will blow away the foam.

But the sea and the shore will remain


Once I filled my hand with mist.

Then I opened it and lo, the mist was a worm.

And I closed and opened my hand again, and behold there was a bird.

And again I closed and opened my hand, and in its hollow stood a man with a sad face, turned upward.

And again I closed my hand, and when I opened it there was naught but mist.

But I heard a song of exceeding sweetness.

It was but yesterday I thought myself a fragment quivering without rhythm in the sphere of life.

Now I know that I am the sphere, and all life in rhythmic fragments moves within me.

They say to me in their awakening, “You and the world you live in are but a grain of sand upon the infinite shore of an infinite sea.”

And in my dream I say to them, “I am the infinite sea, and all worlds are but grains of sand upon my shore.”

Only once have I been made mute. It was when a man asked me, “Who are you?”

–Kahlil Gibran

When I read the Bible, I do so with the belief that it is not a static text but the Living Word and that I must be continually open to new revelations –whether they come from a lesbian friend or a doctor opposed to abortion.

–Barack Obama

“Like a servant lying prostrate before Thee, our eyes are lifted to Thee, our lips give Thee praise and blessing seven hours of the day and the three watches of the night.”

–Qulasta (Ancient Aramaic Prayer Book)

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