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Silver Wind
Aud Mon Ra
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PostSubject: Schools of Gnostics   Schools of Gnostics Icon_minitimeTue Feb 05, 2008 10:50 am

The Naasseni


PRIOR to the section on Justinus, Hippolytus treats of three schools under the names Naasseni, Peratæ, and Sethians or Sithians. All three schools apparently belong to the same cycle, and the first two present features so identical as to make it highly probable that the Naassene work and the two Peratic treatises from which Hippolytus quotes, pertain to the same Gnostic circle.

Although the name Naassene is derived from the Hebrew Nachash, a serpent, Hippolytus does not call the Naassenes Ophites, but Gnostics; in fact, he reserves the name Ophite for a small body to which he also gives (viii. 20) the names Cainites and Nochaïtæ (? Nachaïtæ from Nachash), and considers them of not sufficient importance for further mention.

Their Literature.The Naassenes possessed many books, and also regarded as authoritative the following scriptures: The Gospel of Perfection, The Gospel of Eve, The Questions of Mary, Concerning the Offspring of Mary, The Gospel of Philip, The Gospel according to Thomas, and The Gospel according to the Egyptians. One of their MSS. had fallen into the hands of Hippolytus. It was a treatise of a mystical, psychological, devotional, and exegetical character, rather than a cosmological exposition, and therefore the system is somewhat difficult to make out from Hippolytus’ quotations. Indeed, the Naassene Document, when analysed into its sources, is found to be the Christian overworking of the Jewish overworking of a Pagan commentary on a Hymn of the Mysteries. The date of the Christian overwriter may be placed about the middle of the second century, and the document is especially valuable as pointing out the identity of the inner teachings of Gnostic Christianity with the tenets of the Mysteries--Phrygian, Eleusinian, Dionysian, Samothracian, Egyptian, Assyrian, etc.

The Christian writer claimed that his tradition was handed down from James to a certain Mariamne. This Miriam, or Mary, is somewhat of a puzzle to scholarship; it seems, however, probable that the treatise belonged to the same cycle of tradition as The Greater and Lesser Questions of Mary, The Gospel of Mary, etc., in the frame of which the Pistis Sophia treatise is also set.

The main features of the system are that the cosmos is symbolized as the (Heavenly) Man, male-female, of three natures, spiritual (or intelligible), psychic and material; that these three natures found themselves in perfection in Jesus, who was therefore truly the Son of Man. Mankind is divided into three classes, assemblies, or churches: the elect, the called, and the bound (or in other words, the spiritual or angelic, the psychic, and the choïc or material), according as one or other of these natures predominates.

After this brief outline, Hippolytus proceeds to plunge into the mystical exegesis of the writer and Their Mystical Exegesis. overwriters (whom he of course regards as one person) and their interpretation of the Mysteries, which is mixed up here and there with specimens of the pseudo-philological word-play so dear to the heart of Plato's Cratylus, as remarked above. The system is supposed to underlie all mythologies, Pagan, Jewish and Christian. It is the old teaching of macrocosm and microcosm, and the Self hidden in the heart of all.

The technical character of this exegesis and the nature of our essay compel us to give only a brief summary of the main ideas; but the subject is important enough to demand a special study in itself.

The spirit or mind of man is imprisoned in the soul, his animal nature, and the soul in the body. The nature and evolution of this soul were set forth in The Gospel according to the Egyptians, a work which is unfortunately lost.

The Assyrian Mysteries.Now the Assyrians (following the Chaldæans, who, together with the Egyptians, were regarded by antiquity as the sacred nation par excellence) first taught that man was threefold and yet a unity. The soul is the desire-principle, and all things have souls, even stones, for they increase and decrease.

The real "man" is male-female, devoid of sex; therefore he strives to abandon the animal nature and return to the eternal essence above, where there is neither male nor female but a new creature.

Baptism was not the mere symbolical washing with physical water, but the bathing of the spirit or mind in the "living water above," the eternal world, beyond the ocean of generation and destruction; and the anointing with oil was the introduction of the candidate into unfading bliss, thus becoming a Christ.


The kingdom of heaven is to be sought for within a man; it is the "blessed nature of all things which were, and are, and are still to be," spoken of in the Phrygian Mysteries. It is of the nature of the spirit or mind, for, as it is written in The Gospel according to Thomas: "He who seeks me shall find me in children from the age of seven years"; and this is the representative of the Logos in man.

Among the Egyptians, Osiris is the Water of Life, the Spirit or Mind, while Isis is "seven-robed nature, surrounded by and robed in seven æthereal mantles," the spheres of ever-changing generation, which metamorphose the ineffable, unimaginable, incomprehensible mother-substance; while the Mind, the Self, makes all things but remains unchanged, according to the saying: "I become what I will, and I am what I am; wherefore, say I, immovable is the over of all. For He remains what He is, making things, and is naught of the things which are." This also is called The Good, hence the saying: "Why callest thou Me Good? One only is Good, My Father in the heavens."

Among the Greeks, Hermes is the Logos. He is the conductor and reconductor (the psychagogue and The Greek. psychopomp), and originator of souls. They are brought down from the Heavenly Man above into the plasm of clay, the body, and thus made slaves to the demiurge of the world, the fiery or passionate god of creation. Therefore Hermes "holds a rod in his hands, beautiful, golden, wherewith he spell-binds the eyes of men whomsoever he would, and wakes them again from sleep." Therefore the saying: "Wake thou that sleepest, and rise, and Christ shall give thee light." This is the Christ, the Son of the Man, in all who are born; and this was set forth in the Eleusinian rites. This is also Ocean, "the generation of gods and the generation of men," the Great Jordan, as explained in the Myth of the Going-forth, given above.

The Samothracian.The Samothracians also taught the same truth; and in the temple of their Mysteries were two statues, representing the Heavenly Man, and the regenerate or spiritual man, in all things co-essential with that Man. Such a one was the Christ, but His disciples had not yet reached to perfection. Hence the saying: "If ye drink not My blood and eat not My flesh, ye shall by no means enter into the Kingdom of the Heavens; but even if ye drink of the cup which I drink of, whither I go ye cannot come." And the Gnostic writer adds: "For He knew of what nature each of His disciples was, and that it needs must be that each of them should go to his own nature. For from the twelve 'tribes' He chose twelve disciples, and through them He spake to every 'tribe.' Wherefore (also) neither have all men hearkened to the preaching of the twelve disciples, nor if they hearken can they receive it."

The Phrygian.The mysteries of the Thracians and Phrygians are then referred to, and the same ideas further explained from the Old Testament documents. The vision of Jacob is explained as referring to the descent of spirit into matter, down the ladder of evolution, the Stream of the Logos flowing downward, and then again upward, through the Gate of the Lord. Wherefore the saying: "I am the true gate." The Phrygians also called the spirit in man the "dead," because it was buried in the tomb and sepulchre of the body. Wherefore the saying; "Ye are whitened sepulchres, filled within with the bones of the dead,"--"for the living man is not in you." And again: "The dead shall leap forth from the tombs"; that is to say, "from their material bodies, regenerated spiritual men, not carnal." For "this is the resurrection which takes place through the gate of the heavens, and they who pass not through it, all remain dead."

Many other interpretations of a similar nature are given, and it is shown that the Lesser Mysteries pertained to "fleshly generation," whereas the Greater dealt with the new birth. "For this is the Gate of Heaven, and this is the House of God, where the Good God dwells alone, into which no impure man shall come, no psychic, no fleshly man; but it is kept under watch for the spiritual alone, where they must come, and, casting away their garments, all become bridegrooms made virgin by the Virginal Spirit. For such a man is the virgin with child, who conceives and brings forth a son, which is neither psychic, animal, nor fleshly, but a blessed æon of æons."

This is the Kingdom of the Heavens, the "grain of mustard seed, the indivisible point, which is the primeval spark in the body, and which no man knoweth save only the spiritual."

The school of the Naasseni, it is said, were all initiated into the Mysteries of the Great Mother, The Mysteries of the Great Mother. because they found that the whole mystery of rebirth was taught in these rites; they were also rigid ascetics. The name Naasseni was given them because they represented the "Moist Essence" of the universe--without which nothing that exists, "whether immortal or mortal, whether animate or inanimate, could hold together"--by the symbol of a serpent. This is the cosmic Akāsha of the Upaniṣhads, and the Kuṇḍalinī, or serpentine force in man, which when following animal impulse is the force of generation, but when applied to spiritual things makes of a man a god. It is the Waters of Great Jordan flowing downwards (the generation of men) and upwards (the generation of gods); the Akāsha-gangā or Heavenly Ganges of the Purāṇas, the Heavenly Nile of mystic Egypt.

"He distributes beauty and bloom to all who are, just as the [river] 'proceeding forth out of Eden and dividing itself into four streams.'" In man, they said, Eden is the brain "compressed in surrounding ventures like heavens," and Paradise the man as far as the head only. These four streams are sight, hearing, smell, and taste. The river is the "water above the firmament [of the body]."

Thus, to use another set of symbolic terms, "the spiritual choose for themselves from the living waters of the Euphrates [the subtle world], which flows through the midst of Babylon [the gross world or body], what is fit, passing through the gate of truth, which is Jesus, the blessed," i.e., the "gate of the heavens," or the sun, cosmically; and microcosmically the passing out of the body consciously through the highest centre in the head, which Hindu mystics cal the Brahmarandhra. Thus these Gnostics claimed to be the true Christians because they were anointed with the "ineffable chrism," poured out by the serpentine "horn of plenty," another symbol for the spiritual power of enlightenment.

We will conclude this brief sketch of these most interesting mystics by quoting one of their hymns. The Fragment of a Hymn. The text is unfortunately so corrupt that parts of it are hopeless, nevertheless sufficient remains to "sense" the thought. It tells of the World-Mind, the Father, of Chaos, the Cosmic Mother, and of the third member of the primordial trinity, the World-Soul. Thence the individual soul, the pilgrim, and its sorrows and rebirth. Finally the descent of the Saviour, the firstborn of the Great Mind, and the regeneration of all. Behind all is the Ineffable, then comes first the First-born, the Logos:


"Mind was the first, the generative law of all;
Second was Chaos diffused, [spouse] of the first-born;
Thirdly, the toiling Soul received the law;
Wherefore surrounded with a watery form
It weary grows, subdued by death. . . .
Now holding sway, it sees the light;
Anon, cast into piteous plight, it weeps.
Whiles it weeps, it rejoices;
Now wails and is judged;
And now is judged and dies.
And now it cannot pass . . . .
Into the labyrinth [of rebirth] it has wandered.
[Jesus] said: Father
A searching after evil on the earth



Makes [man] to wander from thy Spirit.
He seeks to shun the bitter Chaos,
But knows not how to flee.
Wherefore, send me, O Father!
Seals in my hands, I will descend;
Through every æon I will tread my way;
All mysteries will I reveal,
And show the shapes of gods;
The hidden secrets of the Holy Path
Shall take the name of Gnosis,
And I will hand them on."
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Silver Wind
Aud Mon Ra
Silver Wind


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PostSubject: Re: Schools of Gnostics   Schools of Gnostics Icon_minitimeTue Feb 05, 2008 10:53 am

The Peratæ


HIPPOLYTUS says that the mysteries symbolized by the serpent are at the root of all Gnosticism; and though the Church Father himself has not any idea what these mysteries really are, as is amply proved by all his remarks, we agree with him, as we have endeavoured to show above. He then proceeds to treat of the system of the Peratæ, to whom we have already referred, and whose Mysteries (Hippolytus calls them their "blasphemy against Christ") had been kept secret "for many years." We know from other sources that the school was prior to Clement of Alexandria. The system of the Peratæ was based on an analogy with sidereal considerations, and depended on the tradition of the ancient Chaldæan star-cult. In Book iv., Hippolytus has already endeavoured to refute the Chaldæan system of the star-spheres; but though he makes some good points against the vulgar astrology of the time, he does not affect the mysterious doctrine of the septenary spheres, of which the empirical horoscopists had long lost the secret, and for which they had substituted the physical planets. Hippolytus had the Peratic school especially in mind in his attempted refutation of the art of the astrologers and mathematicians, of which, however, he admits he had no practical knowledge, but space compels us simply to refer the student to the fourth book of his Philosophumena for the outline of astrology which the Church Father presents.

According to the Peratic school, the universe was symbolized by a circle enclosing a triangle. The The Three Worlds. triangle denoted the primal trichotomy into the three or worlds, ingenerable, self-generable, and generable. Thus there were for them three aspects of the Logos, or, from another point of view, three Gods, or three Logoi, or three Minds, or three Men. When the world-process had reached the completion of its devolution, the Saviour descended from the ingenerable world or æon; the type of the Saviour is that of a man perfected, "with a threefold nature, and threefold body, and threefold power, having in himself all [species of] concretions and potentialities from the three divisions of the universe." According to the Pauline phrase; "It pleased Him that in him should dwell all fulness (plērōma) bodily."

It is from the two higher worlds, the ingenerable and self-generable, that the seeds of all kinds of potentialities are sent down into this generable or formal world.

Hippolytus here breaks off, and, after informing us that the founders of the school were a certain Euphrates (whom Origen calls the founder of those Ophites to whom Celsus referred about 175 A.D.) and Celbes, whom he elsewhere calls Acembes and Ademes, proceeds to tell us something more of the Chaldæan art. He then says that he will quote from a number of Peratic treatises to show that their ideas were similar to those of the Chaldæans.

The Saviour has not only a human but a cosmic task to perform; the cosmic task is to separate the good from the bad among the sidereal powers and influences; the same peculiarity of soteriology is brought into prominence in the Pistis Sophia treatise, to which we shall refer later on. The "wars in heaven" precede the conflict of good and evil on earth.

A Direct Quotation.The treatise from which Hippolytus proceeds to quote is evidently a Gnostic commentary on an old Babylonian or Syrian cosmogonic scripture, which the commentator endeavours to explain in Greek mythological terms. The beginning of this mysterious treatise runs as follows:

"I am the voice of awakening from slumber in the peon (world) of night. Henceforth I begin to strip naked the power that proceed eth from Chaos. It is the power of the abysmal slime, which raiseth up the clay of the imperishable vast moist [principle], the whole might of convulsion of the colour of water, ever moving, supporting the steady, checking the tottering, . . . the faithful steward of the track of the æthers, rejoicing in that which streameth forth from the twelve founts of the Law, the power which taketh its type from the impress of the power of the invisible waters above."

This power is called Thalassa, evidently the Thalatth (Tiāmat), or World-Mother, of the Babylonians. The twelve sources are also called twelve mouths, or pipes, through which the world-powers pour hissing. It is the power which is surrounded by a dodecagonal pyramid or dodecahedron--a hint which should persuade astrologers to reconsider their "signs of the zodiac."

Hippolytus’ quotations and summary here become very obscure and require a critical treatment which has not yet been accorded them; we are finally told that the matter is taken from a treatise dealing with the formal or generable world, for it is denominated The Proasteioi up to the Æther; that is to say, the hierarchies of powers as far as the æther, which were probably represented diagramatically by a series of concentric circles, a "proasteion" being the space round a city's walls.

Hippolytus here again points out the correspondence between astrological symbolism and the teaching of this school of Gnosticism; it is, he says, simply astrology allegorized, or rather we should say cosmogony theologized. These Peratics, or Transcendentalists, derive their name from the following considerations.

They believed that nothing which exists by generation can survive destruction, and thus the The Meaning of the Name. sphere of generation is also the fate-sphere. He then who knows nothing beyond this, is bound to the wheel of fate; but "he who is conversant with the compulsion of generation [saṁsāra], and the paths through which man has entered into the [generable] world," can proceed through and pass beyond (transcend) destruction. This destruction is the "Water" which is the "generation of men," and which is the element in which the hierarchies of generation hold their sway, and have their being. It is called water because it is of that colour, namely, the lower ether.

The treatise from which Hippolytus quotes, again dives into the depths of mythology, and among other things adduces the Myth of the Going-forth, and its mystical interpretation; finally, the Gnostic commentator explains the opening verses of the proem to the fourth canonical Gospel. Hippolytus, however, is beginning to be baffled by the amazing intricacy of the system, as he tells us, and thus breaks off, and apparently takes up another treatise from which to quote. The new treatise is of an exceedingly mystical character, and seemingly deals with the psychological physiology of the school.

Psychological Physiology.The universe is figured forth as triple: Father, Son, and Matter (Hylē), each of endless potentialities. The Son, the fashioning Logos, stands midway between the immovable Father and moving Matter. At one time He is turned to the Father and receives the powers in His disk (face, or "person"), and then turning casts them into Matter, which is devoid of form; and thus the Matter is moulded and the formal world is produced.

We here see an attempt to graft a higher teaching, of the same nature as the Platonic doctrine of types and ideas, on to the primitive symbolism of imperfectly observed natural phenomena. The sun is the Father, the moon is the Son, and the earth is Matter. The moon is figured as a serpent, owing to its serpentine path, and its phases are imagined as the turning of its face towards the sun, and again towards the earth. If this is correct, however, the immobility of the sun and the motion of the earth give us reason to believe that the Chaldæans were better acquainted with astronomy than the followers of the far later Hipparcho-Ptolemæic geocentricism. The Gnostic writer has also a correct theory of magnetic and other influences, which he quaintly sets forth. We can, moreover, distinguish three strata of interpretation: (i.) metaphysical and spiritual--the ideal world, the intermediate, and the visible universe; (ii.) the world of generation--with its sun, moon and earth-forces; and (iii.) the analogical psycho-physiological process in man.

The last is thus explained. The brain is the Father, the cerebellum the Son, and the medulla Matter or Hylē. "The cerebellum, by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving essence from the vaulted chamber [? third ventricle]. And on receiving this, the cerebellum [also] in an ineffable manner imparts the 'ideas,' just as the Son does, to Matter; or, in other words, the seeds and the genera of things produced according to the flesh flow along into the spinal marrow." And, adds Hippolytus, the main secrets of the school depend on a knowledge of these correspondences, but it would be impious for him to say anything more on the matter--a scruple which is surprising to find in a Church Father, and especially in Hippolytus, who devoted the second and third books of his Refutation to an exposition of the Mysteries.

The Lost Books of Hippolytus.Now it is a curious fact that these two books have been bodily removed from the MS. Did Hippolytus, then, reveal too much of the "plagiarism by anticipation" of the rites and doctrines of the Church, and did those who came after him consider it unwise to keep such evidence on record? For one would have thought that above all things the orthodox Fathers would have delighted in parading the possession of such information before the heathen and heretics, and would have specially preserved these two books from destruction. But indeed it is altogether strange that this, the most important Refutation of all the hæresiological documents which we possess, was made no use of by the successors of Hippolytus. The only MS. known to the western world was brought from Mount Athos in 1842, and its contents (because of the number of direct quotations) have revolutionized our ideas on Gnosticism on many points. Had the two books on the Mysteries been preserved, we might perchance have had our ideas even further revolutionized.
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Silver Wind
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PostSubject: Re: Schools of Gnostics   Schools of Gnostics Icon_minitimeTue Feb 05, 2008 10:55 am

The Sethians


CLOSELY connected with the Gnostics above described are the Sethians, to whom Hippolytus next devotes Seth. his attention. He speaks of their "innumerable commentaries," and refers his readers especially to a certain treatise, called The Paraphrase of Seth, for a digest of their doctrines. But whether or not Hippolytus quotes from this document himself, or from some other treatise or treatises, is not apparent. The title, Paraphrase of Seth, is exceedingly puzzling; it is difficult to say what is the exact meaning of the term "paraphrasis," and the doctrines set forth by Hippolytus have no connection with the Seth-legend.

The term Sethians, as used by Hippolytus, is not only puzzling on this account, but also because his summary differs entirely from the scraps of information on the system of the Sethites supposed to have been mentioned in his lost Syntagma, and allied to the doctrine of the Nicolaïtans by the epitomizers. In the latter fragments the hero Seth was chosen as the type of the good man, the perfect, the prototype of Christ.

Can it possibly be that there is a connection between the name "Seth" and the mysterious "Setheus" of the Codex Brucianus? And further, are we to look for the origin of the Sethians along the Egyptian line of tradition of the Hyksōs-cult, the Semitic background of which made Seth the Mystery-God?

An Outline of their System.The Sethians of whom we are treating begin with a trinity; Light, Spirit and Darkness. The Spirit is not, however, to be thought of as a breath or wind, but as it were a subtle odour spreading everywhere. All three principles then are intermingled one with another. And the Darkness strives to retain the Light and the Spirit, and imprison the light-sparks in matter; while the Light and the Spirit, on their side, strive to raise their powers aloft and rescue them from the Darkness.

All genera and species and individuals, nay the heaven and earth itself, are images of "seals"; they are produced according to certain pre-existent types. It was from the first concourse of the three original principles or powers that the first great form was produced, the impression of the great seal, namely, heaven and earth. This is symbolized by the world-egg in the womb of the universe, and the rest of creation is worked out on the same analogy. The egg is in the waters, which are thrown into waves by the creative power, and it depends on the nature of the waves as to what the various creatures will be. Here we have the whole theory of vibrations and the germ-cell idea in full activity.

Into the bodies thus brought into existence by the waves of the waters (the vehicles of subtle matter) the light-spark and the fragrance of the Spirit descend, and thus "mind or man" is "moulded into various species."

"And this [light-spark] is a perfect god, who from the ingenerable Light from above, and from the Spirit, is borne down into the natural man, as into a shrine, by the tide of nature and the motion of the wind [the creative power which causes the waves]. . . . Thus a minute spark, a divided splinter from above, like the ray of a star, has been mingled in the much compounded waters [bodies of various kinds of subtle matter] of many (existences). . . . Every thought, then, and solicitude actuating the Light from above is as to how and in what manner mind may be set free from death--the evil and dark body--from the 'father' below, the [generative impulse] wind, which with agitation and tumult raised up the waves, and [finally] produced a perfect mind, his own son, and yet not his own in essence. For he [the mind] was a ray from above, from that perfect Light, overpowered in the dark and fearsome, and bitter, and blood-stained water; he also is a light-spirit floating on the water."

The generative power is called not only "wind," but also "beast," and "serpent," the latter because of the hissing sound it produces, just like the whirling wind. Now the impure womb, or sphere of generation, can only produce mortal men, but the virgin or pure womb, the Sphere of Light, can produce men immortal or gods. It is the descent of the Perfect Man or Logos into the pure man that alone can still the birth-pangs of the carnal man.

This natural and spiritual process is shown forth in the Mysteries; after passing through the Lesser The Mysteries. Mysteries, which pertain to the cycle of generation, the candidate is washed or baptised, and stripping off the dress of a servant, puts on a heavenly garment, and drinks of the cup
of life-giving water. That is to say, he leaves his servile form, the body which is subjected to the necessity of generation and is thus a slave, and ascends in his spiritual body to the state where is the ocean of immortality.

The Sethian school supported their theosophic tenets by analogies drawn from natural philosophy, and by the allegorical interpretation of the Old Testament; but, says Hippolytus, their system is nothing else than the tenets of the Orphic Mysteries, which were celebrated in Achæa at Phlium, long before the Eleusinian. No doubt the Sethians based their theories on one or more of the traditions of the Mystery-cult, but we need not follow Hippolytus in his selection of only one tradition, and that too in its grossest and most ignorant phase of vulgar phallicism.

The school seems also to have had affinities with the Hermetic tradition, and used the analogy of natural and "alchemical" processes for the explanation of spiritual matters. For instance, after citing the example of the magnet, one of their books continues: "Thus the light-ray [human soul], mingled with the water [animal soul], having obtained through discipline and instruction its own proper region, hastens towards the Logos [divine soul] that comes down from above in servile form [body]; and along with the Logos becomes Logos there where the Logos has His being, more speedily than iron [hastens] to the magnet."
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