But besides the Indivisible Queen and besides her Ennead
without seal-mark, in which is found all seal-marks, there are three
other Enneads, of which each emanates nine Enneads. In the first of these
is revealed a Basket round which three Fathers are gathered: an
Infinite Father, an Ineffable Father, and an Uncontainable Father. In
the middle of the second Ennead is a Basket, and three Fathers are
there: an Invisible Father, an Ingenerable Father, and an Unshakable
Father. In the third Ennead is also revealed a Basket which encloses
three Paternities: a Solitary Father, an Unknown Father, and a
Triple-Powered Father. It is through these that the Universe has known
God. They ran towards Him and have engendered an innumerable multitude of
æons, and in each Ennead they offered myriads and myriads of
praises.
In each of these Enneads there is a Monad, and in each Monad a
Space called "Incorruptible": that is to say, "Holy ground." There is
a Fount in the ground of each of these Monads, and myriads and myriads
of Powers who have received on their heads a crown of the Crown of
the Triple-Power. In the middle of these Enneads and of these Monads is
an immeasurable Deep towards which all the Universe looks, those that
are internal as well as those that are external, having above it
twelve Paternities, each surrounded by thirty Powers.
The First
Paternity is a face of the Infinite One, and thirty infinite powers surround
him.
The Second paternity is a face of the Invisible One and
thirty invisible powers surround him.
The Third paternity is a face of
the Uncontainable One, and thirty uncontainable powers surround
him.
The Fourth paternity is a face of the Invincible One and
thirty invincible powers surround him.
The Fifth Paternity is a face
of the All-powerful One and thirty 1ll-powerful powers surround
him.
The Sixth paternity is a face of the All-Wise One and thirty
all-wise powers surround him.
The Seventh paternity is a face of the
Unknown One and thirty unknown powers surround him.
The Eighth
paternity is a face of the Solitary One and thirty solitary powers surround
him.
The Ninth paternity is a face of the Ingenerable One, and
thirty ingenerable powers surround him.
The Tenth paternity is a face
of the Unshakable One and thirty unshakable powers surround him.
The
Eleventh Paternity is a face of the Universal Mystery, and thirty universal
mysteries surround him.
The Twelfth Paternity is a face of the
Triple-Powered One, and thirty triple-powers surround him.
And in the
midst of the Immeasurable Deep there are five Powers which are called by
these ineffable names:
The first is called Love, and from her comes all
love.
The second is called Hope, and it is by her that we hope in
the Alone-begotten, the Son of God.
The third is called Faith, and it
is by her that we believe the mysteries of the Ineffable One.
The
fourth is called Gnosis, and it is by her that we know the First Father, Him
because of whom we live that we may know Him. [Gnosis] the Mystery of
Silence, who spake before all things, that which is hidden, the First Monad,
for whom the Universe became being. It is upon the head of this Mystery that
the three hundred and sixty-five substances form a crown like the hair of
human kind, and the Temple of the Pleroma is as a stairway beneath her
feet. This is the Gate of God (26).
The fifth is called Peace, and it is
by her that we give Peace to all, to those within and to those without, for
it is in her that all things have been created.
This is that Abyss
Immeasurable in which is found three hundred and sixty-five Paternities,
thanks to whom they have devised the year.
This is the Abyss which
surrounds the Temple of the Pleroma, where is revealed the Triple-Power with
his branches and his trees, and Mousanios and those which belong to
him. There also is Aphredon and his twelve Holy Ones, and a Basket is in the
midst of them. They come to carry in it the praises, the hymns, the prayers
and supplications of the Mother of the Universe, the Mother of the
(manifested?) worlds who is called Phanerios (27), and to give them a form,
thanks to the twelve Holy Ones. They send them into the Pleroma of Setheus,
by which act they call to mind those of the external world in which there is
matter.
This is the Deep where the Triple-Power rayed out the splendours
of His glory, after He had been to the Indivisible Mother and had received
the Grace of the One Beyond Knowledge, by which He had gotten such
a Sonship that the Fullnesses were not able to stand upright before
Him because of the excess of His light and brilliancy thereof. The
whole Pleroma was troubled, the Abyss and all it contained was moved, and
the [æons] fled to the world of the Mother [Phanerios], and the
Mystery ordained that the veils of the æons should be drawn until the
Overseer had established them once more. And the Overseer established the
æons once more, as it is written, "He has established the Earth, and
it shall not be moved," and again, "The Earth has been dissolved and
all that therein is" (28).
Then the Triple-Power went forth: the Son
was concealed in him, and the crown of confirmation was upon his head, making
myriads and myriads of glories. They cried, "Make straight the way of the
Lord and receive the grace of God: every æon which is empty shall be filled
with the grace of the Alone-begotten Son."
The Father holy and
all-perfect stood above the Deep Immeasurable. It is in Him that all
perfection is found, and in His fullness have we received grace. Then the
world was established; it ceased to shake; the Father fashioned it so that it
might nevermore be shaken, and the æon of the Mother remained full of those
that were in it until the ordering came from the Mystery concealed in the
First Father, He from whence came the Mystery; when His Son re-established
the Universe once more in His Gnosis, that which re-enforms the
Universe.
Then Setheus sent the Logos Demiourgos, having with him a
multitude of Powers, wearing the crowns on their heads; and their crowns
darted forth rays. The brilliancy of their bodies is as the life of the
Space into which they are come; the word that comes out of their mouths
is life Æonian, and the light that comes from their eyes is a rest
for them; the movement of their hands is their flight to the place
from whence they have come, and their gazing on their own faces is Gnosis
of their interior nature; their going towards them is their return
once more within; the stretching forth of their hands establishes them;
the hearing of their ears is the intuition in their hearts; the union
of their limbs is the regathering of the dispersal of Israel;
their self-understanding is their contemplation of the Logos; the
writing upon their fingers is the number which has gone forth, even as it
is written, "He counteth the number of the Stars and calleth them all
by their names."
And the whole union was made by the Logos Demiourgos
with those who had come out of the turmoil that had been: altogether they
became one and the same body, as it has been written, "They have all become
one and the same body in this One and Only One." Then this Logos
Demiourgos became a mighty God, Lord, Saviour, Christ, King, the Good,
Father, Mother. This is He whose work was good: He was glorified and
became Father to those that believed: He became Law in Aphredonia and
mighty.
Then went forth Pandelos [All-manifest]; she had a crown on her
head, and she placed it upon them who had believed (29).
The Power of
the Æons [? the Indivisible Queen, the Mother within the Pleroma] ordered the
Hierarchy of the World of the Virgin Mother [Phaneia, the Mother without the
Pleroma, she who brings into manifestation] according to the Order of the
Inner Space. She placed in it the Light-Spark after the pattern of the Monad
and placed therein the concealment which surrounds Him. She ordained the
Propator after the Order of the Indivisible Body and the twelve Holy Ones
which surround it, having crowns on their heads and seals of glory in
their right hands, after the type found in the Indivisible Point. In
the midst of these is Love; a face of the Triple-Power is in the Fount,
and there is a Basket which twelve Paternities surround, in whom a
Sonship is concealed.
She ordained the Autopator according to the
order of the Ennead without seal-mark and gave him authority over all that is
only self-fathered, and gave him a crown of all-glory and love, and Peace,
Truth, and myriads of powers, so that he might gather together those who had
been dispersed by the troubling which had taken place when the [Light
Spark] went forth with joy. As for the Prince of the Universe, he who has
the triple-power to make alive and to destroy, she ordained the
Son Protogennetor after the order of the Triple-Power. She gave him
a ninefold Ennead and five tenfold Decads, and that he might have power to
accomplish the warfare imposed upon him, she gave him the first-fruits of the
Sonship concealed in her that he might be able to become a Triple-Power. He
received the Vow of the Sonship because the Universe (30) had been sold [?
into slavery], and took upon him the warfare entrusted to him and made arise
all that was pure in matter. A world made he, an æon, a town; the world
which is called "Incorruptibility" and "Jerusalem." It is also called "The
New Earth," and "Self-Perfect," and "Without King." This earth is an earth
that brings forth gods, a life-giving earth indeed. This is the earth
that the Mother (? Phaneia) asked to have established. That is why she
(? the Mother Above) has placed orders or hierarchy in this earth and
has placed in it Providence and Love. This is the earth of which it
has been written, "The earth which drank the rain a multitude of
times": that is to say, which has multiplied the light in her multitudes
and multitudes of times, since the (light) went forth until its
return; that is to say, it is that from which the Man is named
"Sensible." He is fashioned, He has been created according to the type of
this earth, He who has been saved from His Self dispersion by the
Protogennetor (31). Because of that, the Father of all those of the
Universe, He who has no [bridal] bed has sent [Him,? the Man] a crown bearing
the names of all those of the Universe, whether Infinite or Ineffable,
or Uncontainable, or Incorruptible, or Unknown, or Solitary,
or All-powerful, or Indivisible. This is the crown of which it
is written, "They gave it unto Solomon on the day of his exultation
of heart."
The First Monad sent Him [the Man] an ineffable vesture
which is all Light, all Life, all Love, all Hope, all Faith, all Wisdom, all
Gnosis, all Truth, all Peace, all Witness, all Universal Mother, all
Universal Mystery, all Fount, all Universal Perfection, all Invisible,
all Unknown, all Infinite, all Ineffable, all Abyss, all Uncontainable,
all Fullness, all Silence, all Unshakable, all Unengendered, all
Universal Solitary, all Monad, all Ennead, all Dodecad, all Ogdoad, all
Decad, all Hebdomad, all Hexad, all Pentad, all Tetrad, all Triad, all
Dyad, all Monad. The whole Universe is in it, and the Universe has
found itself therein and knows itself therein (29). It gave light to all
in its ineffable light, and it was given myriads and myriads of powers,
so that the Universe might be established once and for all. It
gathered together its skirts and gave them the form of a veil which
surrounded it [the Universe] on every side. It poured itself over all
things, raised them up and divided them according to the Hierarchies,
according to the orders, and according to Providence. Then
that-which-was separated itself from that-which-was-not, and
that-which-was-not was the evil manifested in matter; and the Robe of Power
severed that-which-was from that-which-was-not. That-which-was it
called Æonian, and that-which-was-not it called Hyle (matter). It
separated by the Midst that-which-was from that-which-was-not, and placed
veils between these twain. It placed purifying powers, so that they
might purge them and make them clean. It gave in this manner an order
to that-which-is and made of the Mother the chief. It gave it ten
æons, and each æon has a myriad powers; there is also a Monad and an
Ennead in each æon.
The [Robe of Power] placed in her [? Phaneia] an
Universal Motherhood and therewith a Power that had hitherto been concealed
therein, so that none knew thereof. [? The Robe] placed a great Basket,
above which stand three Powers, an Ingenerable One, an Unshakable One, and
the Great Pure One. It gave to [? the world order] the twelve other
Powers who have received the crown and who surround it. It gave it also
the Seven Stratelatai (32), who have the seal of the
All-completing [Panteleios], and have on their heads crowns in which there
are twelve stones of Adamant, which come from Adam, the Man of
Light.
[The Robe of Power] established the Propator in all the æons of
the Mother of [the Manifestation] of all things, and gave him the
full power of Paternity, and Powers to obey him as Father and as
First Father of all that exists. It placed upon his head a crown of
twelve kinds; it gave him a Power which is Triple-powered and All-powered;
it gave him Sonship and myriads and myriads of Glories. It turned
the Pleroma towards him and gave him power to make live and to
destroy. It gave him a power of the æon so that he might manifest it, with
the myriads and myriads of out-rayed Glories, like the other æons that
were with him. The Power which has been given to the Propator is
called Protophanes, because he is the first to be manifested, and
Agennetos, because no one has engendered him. Also Ineffable and "Without
Name" is he called, and also Autogenes and Autotheletos, because he
has manifested himself by his own will. Yet again is he
named Autoloxastos, for he manifested himself with the Glories that were
his. Yet again is he termed Invisible, for he is hidden and none can see
him.
Now [the Robe of Power] gave unto the Propator another Power,
that which since the beginning has caused the Light-Spark to appear in
this Space, and who is named with names Holy and All-perfecting. Who
is Protia, that is to say, the First, and is also called Pantia--she
who is found in all--and Pangenia--she who has brought forth all in
the world--and Loxogenia--she who has brought Glory to
birth--and Loxophania--Manifester of Glory--and Loxokrateia--she who has
dominion over Glory--and Arsenogenia--she who brings forth males--and
Loia--of which the interpretation is God with us--and Jouel--of which
the interpretation is God for ever--she it is who has ordained that
these Powers should appear whose name is called Phaneia, of which
the translation is Manifestation. The angel who has appeared with them
is he whom the Glories name Loxogenes and Loxophanes, of which
the interpretation is "He who engenders Glory" and "He who
manifests Glory," for he is one of those Glories who stand about that
mighty power called Loxokrator, because in his manifestation he has
had dominion over the great Glories.
Such are the Powers that were
given to the Propator when he was placed in the æon of the Mother, and
myriads and myriads of Glories, Angels, Archangels, and Liturgies were
bestowed upon him, so that they might serve him, those of matter. They gave
him power over everything. He made for himself a mighty æon and placed
therein a mighty Pleroma and a great temple and all the Powers that he had
taken and placed within himself, and he rejoiced with them, bringing forth
his creatures again according to the commandment of the Father hidden in the
Silence, Who had sent him these riches; and the Crown of Fatherhood was given
to him because he had been made the Father of all those who came after
him. Then he cried out and said, "My children, with whom I travail
again until Christ be formed in you"; and again he cried, "Yea, I would
set beside a holy virgin an only husband, Christ."
But when he had
seen the Grace that the Father in secret had given unto him (that is Himself
a Propator), he wished to turn the Universe to the Father in secret, for it
is His will that the Universe should turn to Him. And when the Mother saw
all the grandeurs which had been given unto her Propator, she rejoiced
greatly, she exulted; that is why she said, "My heart has rejoiced and my
tongue has been in exultation." Then she cried to the Power Infinite who
stands hard by the æon of the Father, that mighty Power of Glory that the
Glories call Trigenielos (33), that is to say, Three Engendered, and who is
named also Trigenes and also Harmes. She prayed also unto Him who is
concealed in every Space that He would send him the Mother of Him who has
withdrawn Himself. The Father in secret sent him the Mystery who reclothes
all the æons like the Glories who form the Crown Panteles, that is to
say, of Perfection, so that he [the Propator] might place the Crown upon
the head of the Indivisible [Body] hidden within her, Incorruptible
and Unengendered. With [her He sent] the mighty Power which is in
her company, she who is called Arsenogenia, who replenishes all the æons
of Glory. Thus from him shall the Universe receive the Crown.
Then
she established the Autopator Father and Æonian One; and gave unto him the
æon of the Concealed One in which are found all things, such as species,
faces, images, forms, questions, dissemblances, and changes, that which
counts and that which is counted, that which thinks and that which is
thought. She made a vesture thereof over all which is in him, so that he
might give to him who asked him. She gave unto him ten Powers, and nine
Enneads, five Æons, and she gave unto him Light; and that gave him power over
all secret things, so that he might show mercy to those who had fought, who
had towards the æon fled from matter, leaving it behind them. They have fled
to the æon of the Autopator; they have made their own the promise which has
been promised by Him who said, "He who forsakes father, mother, brother,
sister, wife, children, and riches, and takes up his cross and follows Me,
shall receive the promises that I have promised unto him, and I will give
unto them the Mystery of the Father in Secret, because they have loved that
which was truly theirs and have fled from him who pursues them with
injustice." And he [Autopator] gave them Glory, Joy, Exaltation, Jubilation,
Peace, Hope, Faith, Love, and the Truth which changes not. This is the
Ennead with which he rewarded those that fled from matter; they became
happy, they became perfect, they knew God and the Truth, they comprehended
the Mystery which works in the Man; for what cause He has revealed
Himself, that they might see Him, for He is in truth Invisible; and for
their sakes He has revealed in words His Logos, so that they might know
Him and become gods and perfect.
When the Mother established the
Protogennetor as her son, she gave unto him the Power of the Sonship; she
gave unto him armies of Angels and Archangels; she gave unto him twelve
Powers who served him; she gave unto him a robe to consummate all things in
him, for in it is revealed every kind of body: the body of fire, the body of
water, the body of air [? spirit], the body of earth, the body of wind, the
body angelic, the body archangelic, the body of Powers, the body of
Dominions, the body of Gods, the body of Lords--in a word, every kind of
body, so that nothing might hinder him from mounting into the heights or
descending into the depths of Noun. This is the Protogennetor to whom those
of the internal and external Spaces have promised all things that
please him, and it is he who separates all matter; for he brooded over it
like a bird who stretches her wings over her eggs. Even thus did
the Protogennetor unto matter, and made myriads and myriads of species
and kinds come forth. When Matter was warmed she produced the
multitudes of Powers that were in her, and he separated them into species
and kinds. He gave them a law to love one another, to honour God and
to praise Him, and to seek for Him, who He is and what He is, and
to wonder at the place from whence they had come forth, so narrow and
so sad, and not to return thither again, but to follow him who had
given them a law and made them come out of the darkness; of Matter,
their Mother. He had said to them, "Let there be light." For they did
not know if there were such a thing as light or not. Then he gave them
the command not to hurt one another, and left them to go to the Space
of the Mother of the Universe beside the Propator and the Autopator,
so that together they might draw up those who had come forth from
matter.
Then the Mother of the Universe (34), the Propator, the
Autopator, the Protogennetor, and the Powers of the æon of the Mother sang a
great hymn to the One and Only God, praising Him and saying:
"Thou
alone art Boundless, Thou only art the Deep, Thou only art
the Incomprehensible One, for Thou art He whom all beings seek and
[without Thy grace] find Thee not, for none can know Thee against Thy will,
and none can praise Thee against Thy will. For Thy will only is a
Space for Thee, for nothing can contain Thee who art the Space for
all. Thee I pray that Thou mayest give an holy ordering to those of the
World, that Thou mayest dispose my offspring according to Thy
will. Grieve not my offspring, for never has anything been grieved by Thee;
yet no one knows Thy Counsel. Of Thee all beings of the Inner and the
Outer Worlds have need, Thou only Incomprehensible, Thou only beyond
All vision, beyond All mind. Thou only hast given character to
all creatures and hast manifested them in Thyself. Of that which is
not yet manifested art Thou the Creator, and Thou alone dost know
these things, for we know them not [of ourselves]. Thou alone revealest
them unto us [through Symbols and Images], so that we may supplicate Thee
on their behalf, so that Thou mayest make them manifest, and we may
know them [as they are in themselves apart from all Symbols] by Thy
Grace alone. Thou alone hast raised up the Secret Worlds to Thyself, so
that they might know Thee, for Thou hast given unto them the boon of
knowing Thee, for Thou hast given birth unto them from Thy Incorporeal Body
and hast taught them that from Thy Self-productive Mind Thou hast the
Man brought forth in Contemplation and in a perfect Concept, yea, even
the Man brought forth by Mind to whom Contemplation has given a
form. Thou it is who hast bestowed all good things upon the Man, and He
weareth them like vestures. He putteth them on like garments and
wrappeth Himself with Creation as with a robe (35). This Man is He whom all
the Universe yearneth to know, for Thou alone it is who hast ordained
unto the Man to manifest Himself, so that in Him Thou mightest be known
and that all might learn that it is Thou who hast brought Him forth
and that Thou art manifested according to Thy Will.
"Thee do I invoke,
and I pray Thee, O Father of all Fatherhood, Lord of all Lords, to give an
holy ordering unto my kinds and to my offspring, that I may rejoice in Thy
Name and in Thy goodness, O Thou Sole King, O Thou who changest not. Bestow
upon me from Thy goodness, and I will make known unto my children that Thou
art their Saviour" (36).
When the Mother had finished praying to the
Boundless One Beyond Knowledge, who fills the whole Universe and gives life
unto all, He heard her and those with her, for all of them were His own, and
He sent unto her a Power who came forth from the Man whom they desired
to behold.
From Being Unbounded came forth the Infinite Spark of
Light, at whom all the æons wondered, asking themselves where He had been
concealed before manifesting Himself from the Infinite Father, He from whom
the Universe was manifested and who was latent therein. The Powers of
the Secret Worlds followed Him when they were manifested and came into
the Temple of the Pleroma. He hid Himself amidst the Powers who came
forth from the Father in Secret (37). He made a world and bore it into
the Temple. Then the Powers of the Pleroma beheld Him and loved Him
and praised Him in hymns ineffable, unspeakable to tongues of mortal
flesh, and good to dream of in the heart of man. He received their hymn
and made a veil surrounding their world like a wall; then went He to
the borders of the Universal Mother [without] and stood above the
Universal Æon (38). The Universe was moved at the presence of the Lord of
the whole Earth; the Æon was troubled and in suspense because it had
seen that which it knew not. The King of Glory was seated, He
divided matter into two halves and into two parts (39). He fixed the
borders of each part and taught them that they came from One Father and
from One Mother. To those who ran unto Him and adored Him He gave the
place at the right hand, and gave them Life for ever and ever
and Immortality. He named the place on the right "The Land of Life,"
and the place on the left "The Land of Death"; He named the Earth on
the right "The Earth of Light," and the Earth on the left "The Earth
of Darkness"; He named the Earth on the right "The Earth of Repose,"
and the Earth on the left "The Earth of Sorrow." He placed
boundaries between them and veils, so that they might not see each other; He
gave many Glories to those who had adored Him and gave them dominion
over those who had resisted and opposed Him. He extended the World of
the Right into many places and placed them [who followed Him] in
each hierarchy, in each æon, in each world, in each heaven, in
each firmament, in many heavens, in each region, in each space, in
each receptacle. He gave them [who had followed Him] laws and
delivered unto them commandments, saying, "Keep My sayings and I will give
unto you eternal life; I will send Powers unto you, yea, I will
strengthen you with mighty spirits, and will give unto you the dominion of
your desire: no one shall hinder your will, and you shall bring forth
æons, worlds, and heavens. When the intellectual spirits come to dwell
in you then shall ye become gods, then shall ye know that ye came
forth from God, and then shall ye behold Him within yourselves, in
your eternities shall He dwell."
These words spake the Lord of the
Universe unto them; then He withdrew Himself from them and hid Himself from
them. And those who had been the births of matter rejoiced that their
thought had been accomplished; they rejoiced because they had come forth from
the narrow and the sad. They prayed unto the Hidden Mystery, saying, "Give us
power to create æons and worlds according to the word which Thou hast sworn
unto Thy servants, for Thou alone art He who changest not, Thou alone art
the Infinite and Boundless One, Thou only art unengendered, born
of Thyself, Self-Father, Thou only art Unmoved and Unknowable, Thou
only Silence art and Love and Fount of the Universe, Thou only
art immaterial and hast no stain, ineffable in Thy generation
and inconceivable in Thy manifestation. Hear us, then, O
Father Incorruptible, Father Immortal, God of Hidden Beings, sole Light
and Life, Alone beyond Vision, only Unspeakable, only Unstainable,
only [Foundation] stone of Adamant (40), sole Primal Being, for before
Thee nothing was. Hearken unto this prayer which we make unto Him who
is concealed in every place. Hear us, send unto us incorporeal
spirits that they may dwell with us and teach us that which Thou hast
promised unto us; that they may dwell in us and that we may become bodies
for them, for it is Thy will that it should thus be. So may it
be. Give law unto our work and strengthen it according to Thy will and
according to the order of the hidden æons; dispose us according to Thy will,
for we are Thine" (41).
And He heard them and sent unto them
discerning Powers which knew the order of those who are hidden. He
established the Hierarchy like the Hierarchies above and according to the
concealed order. They began from the base to the summit, so that the
building might unite them to their companions. He created the aerial earth
as a place of habitation for those who had come forth, so that they might
dwell therein until the strengthening of those who are below them; then
created He the true habitation in the interior of that, the place of
repentance in the interior of that, the antitype of Aerodios; then the place
of repentance in the interior of that, the antitype of Autogenes: in
this place they baptise themselves in the name of Autogenes, who is God
over them, and there are Powers placed in this place over the Fount of
the Waters of Life which they make go forth. These are the names of
the Powers who are over the Waters of Life: Michar and Micheu; and
they baptise in the name of Barpharanges. In the interior of these
Spaces are the æons of Sophia; in the interior of these Spaces is the
True Truth, and Pistis Sophia is found there and also the pre-existent
Jesus the Living, Aerodios and his twelve æons. There are placed in
this space Sellao, Eleinos, Zogenetheles, Selmelche, and the Autogenes
of the æons. There are placed in him four lights: Eleltheth,
Daueithe, Oroiael ... (42). He saith (43):
O Alone-begotten of Light,
I praise Thee.
O Light unengendered, I praise Thee.
O Light
self-begotten, I praise Thee.
O Forefather of Light, more excellent than
every Forefather, I praise Thee.
O Light Invisible, who art before all
those beyond vision, I praise Thee.
O Thought of Light surpassing all
Thought, I praise Thee.
O God of Light above all gods, I praise
thee.
O Gnosis of Light passing all knowledge, I praise Thee.
O
Unknowable One of Light, who art beyond all that is unknown, I
praise Thee.
O Hermit of the Light, who art above all solitaries, I
praise Thee.
O All-mighty of the Light, more excellent than the
all-powered ones, I praise Thee.
O Thou Thrice-mighty of the Light,
greater than them of Triple-might, I praise Thee.
O Light that none
can separate, for Thou dividest all light, I praise Thee.
O Thou Pure
Light, surpassing all purity, I praise Thee.
O Thou who hast begotten
[Thyself] in the absence of all generation, Whom none has engendered, I
praise Thee.
O Fount of the Universality of Æons, I praise Thee.
O
True Self-born of Light, who art before all those self-born, I
praise Thee.
O Thou True Unmoved One of Light, who by Thy Will movest
all things, I praise Thee.
O Silence of all things, Silence of Light,
I praise Thee.
O Saviour of all things, Saviour of Light, I praise
Thee.
O Thou Unconquerable One of Light, I praise Thee.
O Thou
Sole Space of all the places of the Universe, I praise Thee.
O Thou Only
Universal Mystery, I praise thee.
O Thou Only All-perfect Light, I praise
Thee.
O Thou Only Wise One and Sole Wisdom, I praise Thee.
O Thou
Only Intangible, I praise Thee.
O Thou True Goodness, who hast made
appear all good things, I praise Thee.
O Thou True Light, who hast
made all lights to shine, I praise Thee.
O Thou who sustainest all light
and givest life to every soul, I praise Thee.
O Thou Repose of them [?
who seek repose], I praise Thee.
O Thou [Father] of all Paternity from
the beginning unto this day, I praise Thee.
They [? Thy children]
search for Thee because Thou art their [Father]. Hear the prayer of [Thy
children], for [Thou art He who is hidden] in every place, He who is the
[Desire] of all hearts.
[1] The title and the opening part of the
work are lost.
NOTES
(1) The centre of the Universe,
which is everywhere and nowhere; the ideal unity in diversity, from which all
things flow out and into which all things return. Just as Jerusalem was held
to be the centre of the earth, so was this "City" held to be the hidden
centre of the Universe; hence it is often named "Jerusalem Above, who is the
Mother of us all." It is the principle at once of universality and
individuality, the real "ground" or centre of the soul. It is called the
"House of the Father" because it is the abiding place of the Presence; the
"Robe of the Son" because it is His Body of Manifestation (_cp._ 2 Clem.
xiv.); the "Power of the Mother" because it is the "Energy" by which man is
reborn into Divine consciousness; and the "Image or Archetype of the
Pleroma" (the World of Eternal Ideas in their "Fullness"), because it is
the Wisdom which is the basis of all consciousness.
(2) This term
rather suggests the use of a vibratory formula to induce certain interior
states as a practice of the School to which the Greek MS. belonged. Perhaps
this may have been IAO, the meaning of which is given elsewhere as "I,
because the All (or Pleroma) hath gone forth. A, because it will turn itself
back again. O, because the consummation of all consummations will take
place." This may be taken to mean exoterically, "I, the Incarnation of
Jesus, Who is the Pleroma. A, the Crucifixion. O, the Ascension." Taken
esoterically, it may mean, "I, the Soul, has come forth from God into
generation. A, it is started or "Initiated" on its return journey through
the Life of the Cross. O, there is union with God in the Eternity of
Eternities as the consummation of all things" (_cp._ note 18). The work we
are studying might almost be considered an exposition of this formula, though
I do not suggest that it literally is so. We begin by reading it from
right to left, beginning with the God "beyond Name," that is He whose
being cannot be expressed by any name, O. We pass to the Logos, the
Divine Mind, He who can be named, and His Pleroma, A, from which is
"started" the Visible World by the going forth of the "Light-Spark" or "Man,"
I. After this we read from left to right, but this is the expounding
of the mystical life, the "return," under a veil of symbolism. IAO is
the great Name of God in three vowels, derived historically, no doubt,
from the Great Name in Judaism, and is the counterpart of the Indian
AUM. Probably, like this latter, it was pronounced in three ways:
(1) audibly; (2) inaudibly to others, but with the lips; (3)
mentally. It was a formula of a sacramental kind by which the life of the
disciple was mystically identified with the Life of the Master, so that
the knowledge of the real nature of the soul is given or restored by
God. During its use the mind was, of course, concentrated on its
inner meanings. Various aspects of mystical truth could be expressed by
its permutations; IAO, OAI, AOI, etc.
(3) _Cp._ Odes of Solomon, 27:
"I stretched out my hands and worshipped the Lord, for the extension of my
hands is His sign, and my expansion is the Upright Tree [or
Pillar]."
The Cross of Calvary was taken, by the Gnostics, to be the
outward and visible sign of a concealed or Cosmic Cross, another aspect of
the "City" or Monad, upon which the Logos or Light-Spark, as the "Son
of Man," or the "Man," was crucified perpetually in an ineffable
manner, thus communicating His Life and Light to the Universe. The
substance or "strain" of this Cross is symbolised here by the Ennead or
Ninefold Being, the members of which, Knowledge, Life, Hope, etc., are each
in themselves Ideal Beings, Eternities, or Gods. Yet these Nine, a
number typical of Initiation, are also one, as the Master and the Cross
are also one. The Mystery is that of an Unbloody Sacrifice once
and perpetually offered and also of Divine Espousal. [See further
the "Hymn of Jesus" and the "Gnostic Crucifixion" texts and commentaries
by G. R. S. Mead, who renders the passage in the text by "The Source
of the Cross is the Man whom no man can comprehend."]
(4) "Twelve"
seems to symbolise the Powers creative of all kinds of life in their
totality, the creative imagination or raying forth power.
(5) "Truth" is
another name for the Bride of the Logos, His "Great Surround" or Body. It is
the Divine Concept or Conceiving Thought of the Cosmos and its processes, and
hence it is also the seal of perfection or Body of Glory, the Life with which
the Risen and Ascended Master is clad. While conferring character on all
things, it is entirely transcendent, modeless, and "un-walled." Through it
God is immanent in the Universe, hence it is also called "Mother." This
is what the symbolism seems to imply.
(6) This implies the doctrine of
the Macrocosm and the Microcosm, of the Universe and of the individual soul
as a perfect compendium thereof. All the great cosmic processes are to be
found within the soul.
(7) A "name" was held to be that which
manifests the innermost essence of a thing. Hence it symbolised the
spiritual body or ideal vehicle of manifestation, the life clothing. The
bestowal of a new name is therefore the sacramental sign of the gift of a new
body or mode of life. The real and ineffable Name of God is the Concept or
Conceiving Thought referred to in note 5. But this is the Name "Mother"
or "Bride" of the Logos, Providence. To "name" was a sacramental way
of invoking a presence or "spiritual vehicle."
(8) _Cp._ Codex Akhmim:
"Of Him it is said, He thinketh His Image alone and beholdeth it in the Water
of Pure Light which surroundeth Him. And His Thought energised and revealed
herself, and stood before Him in the Light-Spark--which is the Power which
existed before the All--which is the perfect Forethought of the All--the
Barbelo, the Æon perfect in glory--glorifying Him, because she hath
manifested herself in Him and thinketh Him (_i.e._ gives Him birth). She is
the first Thought, His Image." Barbelo seems to mean "In the Four is God":
in other words, it is the personified Tetragrammaton or Great Name commonly
rendered by Jehovah.
(9) Kanoun. This is a flat, broad basket,
originally made of rush or cane, but often manufactured in precious metals in
later times. It was used in the sacrificial rites of the gods and was hence
classed among sacred things (_v._ "Basket" in Hastings' _Ency. of Rel. and
Ethics_). What it signifies exactly I am unable to say. Possibly the rites
of the school, if we only knew them, would throw some light upon
the question. The offerings of bread and wine at the Eucharist may
have been made in the Kanoun. Sometimes in the MS. it seems to be
connected with prayer.
(10) The Temple of the Pleromata or Fullnesses
seems to be pictured as being in the manner of that in Jerusalem. The Æons
of the Inner Space correspond to the Holy of Holies, the Æons of the Middle
Space to the Holy Place, and the Æons of the Outer Space to the Court. The
various Æons and their powers now described seem to be those of the
Inner Space. "Æon" and "Space" are practically equivalent terms, only Æon
is on the Mind or Spiritual side of things, Space or Extension (Topos)
is on the Life or Body side of things. "Space" is purely the space
of mind. It is a Spiritual Body with many members, each of which is
a god, having his own individual consciousness and being, and
yet partaking perfectly and wholly of a common consciousness or
life. Each Æon is a mighty Hierarchy in himself, and his "topos" is a Church
or Holy Assembly. The ideal union of these Spaces is in the Monad
or Indivisible Point, which is therefore the Church of Churches, the
Body of the Man whom no man can comprehend.
(11) Setheus and the
twelve three-faced Paternities seem to be the paradigms, or heavenly
patterns, of the Sun, the signs of the Zodiac, and the thirty-six Decans. He
is the Invisible Sun of Righteousness behind the visible flame which measures
time. In other words, he is the symbol of the Æon of Æons, the Æon _par
excellence_. What time is to the ordinary mundane mind that Setheus is to
the Alone-begotten and the Monad, whose ineffable union he encompasses. For
he is the manifested Sun of Eternity, ☉. The Monad is the
Indivisible Point within the circle or sphere, and the Light-Spark or Logos
is within the Point, while Setheus himself is, strictly speaking,
the circle or sphere, the well-known symbol of Eternity. All the æons
are found in the "topos" of Setheus, as their divinity is not innate,
but comes from conscious participation, hence the name æon. I suggest
the name "Setheus" is formed from that of the god Seth, who was a
solar deity in some Egyptian traditions. No doubt the differentiation of
the name is intentional.
The twelve Paternities about the head are
referable to the rays, to the creative powers, the "Divine Imaginings" of the
Mystic Sun in their totality.
(12) Schmidt thinks that the name
"Nicotheos"--"the Victor God"--is a title of Christ, and that a quotation is
given from some lost Apocalypse, called, perhaps, "The Apocalypse of
Nicotheos." The whole passage seems to be a definite appeal to the
experiences of attained mystics concerning the Dark Ray. The "Perfect" was a
technical name, applied to those whose initiation or start had been
consummated or perfected. Having been regenerated, they were "gods" or
"æons," conscious of their kinship with the Pleromata. Each was now
a hierarchy in himself, a race, as it were. The passage is probably by
a later hand.
(13) _Cp._ Pseudo Dionysius Myst. Theol.:
"The
super-unknown, the super-luminous and loftiest height wherein the simple and
absolute and unchangeable mysteries are cloaked in the super-lucent darkness
of hidden mystic silence, which super-shines most super-brightly in the
blackest night, and in the altogether intangible and unseen, superfills the
eyeless understanding with super-beautiful brightnesses. And thou, dear
Timothy, in thy intent and practice of the mystical contemplations, leave
behind both thy senses and thy intellectual operations, and all things known
by sense and intellect, and set thyself, as far as may be, to unite thyself
in unknowing with Him who is above all being and knowledge; for by being
purely free and absolute, out of self and all things, thou shalt be led up to
the _Ray of the Divine Darkness_, stripped and loosed of all."
The
above version is by Dom John Chapman, O.S.B., who says that this passage was
"cited throughout the Middle Ages as the _locus classicus_ for method of
contemplation." This is, except for our text, the earliest mention of the
"Dark Ray" in literature. Evidently Pseudo Dionysius did not invent the term
himself, but followed a much older Christian tradition. This fact is
important for the history of Christian mysticism.
(14) This seems to
imply a doctrine of pre-existence. Perhaps the passage is related to John
17:16: "They are not of the world, even as I am not of the world.... As Thou
didst send Me into the world, even so sent I them into the
world."
(15) _Cp._ Psalm 68:17 (R.V.): "The chariots of God are
twenty thousand, even thousands upon thousands. The Lord is among them, as
in Sinai, in the sanctuary."
(16) Further descriptions of this, "the
oldest of the Æons," are given later on. From these it will be gathered that
the crown is the Crown of Life, and that the twelve gates are also twelve
deeps or firmaments, over each of which a Paternity presides. She is called
the Indivisible One, either "Point," "Atom," or perhaps even "Body" or
"Raiment." As she is both the Spouse and Mother of the Light-Spark within
the Æon, I have generally called her the Indivisible Queen.
(17) Mr
Mead suggests that Phosilampes may be a mystery name of Basilides. Has a
commentary on the Gospel of St John been used here, or a commentary on the
prologue by Basilides [containing perhaps the teachings of the alleged
instructor of Basilides, Glaucias, whose name, rather suggesting the "shining
one," may equal "Phosilampes"], which interpreted "In the beginning" as
meaning "In the First Concept or in the Monad was the Word"?
(18) This
repetition of the Seven Vowels gives the following meanings to them:--AAA =
Living of Living Ones, HHH = Holy of Holy Ones, EEE = Being of Beings, III =
Father of Fatherhoods, OOO = God of Gods, YYY=Lord of Lords, ΩΩΩ = Space of
Spaces or Æon of Æons. The High and Holy One, together with His Bride and
Mother, the "Universal Church or First Concept," are one in and with the
Eternity that they inhabit. Hence "Thou art the House and the Dweller in the
House." Time (Æon) and Space (Topos) are here one, or different aspects of
the same mode of being.
(19) _Cp._ "The Mind unto Hermes," 16: "The
Cosmos is all-formed [Pantomorphos]--not having forms external to itself, but
changing them, itself within itself"; also the "Perfect Sermon," xix. 3:
"The thirty-six, who have the name of Horoscopes, are in the self-same
space as the fixed stars; of these the essence chief or Prince is he
whom they call Pantomorph and Omniform, who fashioneth the various forms
for various species." The Pantomorphic Body is the Augoeides
or Astroeides, the ray-like or star-like glory (not to be confused
with the "astral body" of modern theosophy). _Cp._ Origen, Ep. 38
ad Pammach: "Another body, a spiritual and aetherial one, is promised
us: a body that is not subject to physical touch, nor seen by
physical eyes, nor burdened with weight, and which shall be
metamorphosed according to the variety of regions in which it shall
be.... In that spiritual body the whole of us will see, the whole hear, the
whole serve as hands, the whole as feet." The Star-body is the body
of Resurrection and Ascension. _Cp._ Mark 16:12: "He was manifested
in _another form_ unto two of them." Also it was the body of
"the universal" descent, that which transmitted the Æons from the Pleroma
or Ideal World to the Sensible World, hence it was considered to
be "scattered" or in a state of latency, or of mystical death in
normal man. To awaken it, to gather it together, or to "raise it from
the dead," was one of the first objects of the mystics, who followed
the way of the Gnosis. Its partial resurgence was the first great step
in the processes of the Apotheosis. It was the possession of this
body, in some degree, which distinguished a man as "spiritual" from
the psychic and "hylic" men. The Astroeides included the "natural" body
in its consummation, under a great transmutation, for it was the
"Wisdom" at the basis of material nature.
I have transferred the
account of the "City of the Man" from where it stands, at the end of the MS.,
to this place, as it seems more intelligible here, and the exact order has
been obscured by the confusion of the leaves.
(20) _Cp._ "Poemandres,"
15: "He [the Man], beholding the form like to himself existing in her, in her
water, loved it and willed to live in it: and with the will came act, and so
he vivified the form devoid of reason. And Nature took the object of her
love and wound herself completely round him, and they were intermingled, for
they were lovers.... Thus, though above the Harmony (or Fate sphere), within
the Harmony he [The Man] hath become a slave, ... and though he
is sleepless from a sleepless Sire, yet is he overcome by
sleep." |
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