## Extra-canonical

Disclaimer
This is extra-canonical. I annotate to see if I can understand, and core gospel is a more important read. My writing is my thinking. Some of these scriptures seem 'educational' in nature, rather than about selfless love. If a person teaches about integrity, say, that to me is good. It's hard to know when to draw the line sometimes but I do my best.

### Part I

#### 1. Introduction

 1 2 3 4 5  As for what we can say about the things which | It's about time somebody described are exalted, what is fitting is that we begin | God the Father. with the Father, who is the root of the | Totality, the one from whom we have received | 'root' also perfectly lines up with the matrix analogy grace to speak about him. | https://mullikine.github.io/posts/the-tapestry-of-truth/

#### 2. The Father

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218  He existed before anything other than himself | came into being. | | The Father is a single one, like a number, for | he is the first one and the one who is only | himself. | | Yet he is not like a solitary individual. | | Otherwise, how could he be a father? | | For whenever there is a "father," the name | "son" follows. | | But the single one, who alone is the Father, | is like a root, with tree, branches and fruit. | | It is said of him that he is a father in the | proper sense, since he is inimitable and | immutable. | | Because of this, he is single in the proper | sense, and is a god, because no one is a god | for him nor is anyone a father to him. | | For he is unbegotten, and there is no other | who begot him, nor another who created him. | | For whoever is someone's father or his | creator, he, too, has a father and creator. | | It is certainly possible for him to be father | and creator of the one who came into being | from him and the one whom he created, for he | is not a father in the proper sense, nor a | god, because he has someone who begot him and | who created him. | | It is, then, only the Father and God in the | proper sense that no one else begot. | | As for the Totalities, he is the one who begot | them and created them. | | He is without beginning and without end. | | Not only is he without end - He is immortal | for this reason, that he is unbegotten - but | he is also invariable in his eternal | existence, in his identity, in that by which | he is established, and in that by which he is | great. | | Neither will he remove himself from that by | which he is, nor will anyone else force him to | produce an end which he has not ever desired. | | He has not had anyone who initiated his own | existence. | | Thus, he is himself unchanged, and no one else | I love this. can remove him from his existence and his | Kinda describes my own personality when identity, that in which he is, and his | I resist attacks against my integrity. greatness, so that he cannot be grasped; nor | is it possible for anyone else to change him | into a different form, or to reduce him, or | alter him or diminish him, - since this is so | in the fullest sense of the truth - who is the | unalterable, immutable one, with immutability | clothing him. | | Not only is he the one called "without a | beginning" and "without an end," because he is | unbegotten and immortal; but just as he has no | beginning and no end as he is, he is | unattainable in his greatness, inscrutable in | his wisdom, incomprehensible in his power, and | unfathomable in his sweetness. | | In the proper sense, he alone - the good, the | unbegotten Father, and the complete perfect | one - is the one filled with all his | offspring, and with every virtue, and with | everything of value. | | And he has more, that is, lack of any malice, | in order that it may be discovered that | whoever has anything is indebted to him, | because he gives it, being himself unreachable | and unwearied by that which he gives, since he | is wealthy in the gifts which he bestows, and | at rest in the favors which he grants. | | He is of such a kind and form and great | magnitude that no one else has been with him | from the beginning; nor is there a place in | which he is, or from which he has come forth, | or into which he will go; nor is there a | primordial form, which he uses as a model as | he works; nor is there any difficulty which | accompanies him in what he does; nor is there | any material which is at his disposal, from | which creates what he creates; nor any | substance within him from which he begets what | he begets; nor a co-worker with him, working | with him on the things at which he works. | | To say anything of this sort is ignorant. | | Rather, (one should speak of him) as good, | faultless, perfect, complete, being himself | the Totality. | | Not one of the names which are conceived or | spoken, seen or grasped - not one of them | applies to him, even though they are | exceedingly glorious, magnifying and honored. | | However, it is possible to utter these names | for his glory and honor, in accordance with | the capacity of each of those who give him | glory. | | Yet as for him, in his own existence, being | and form, it is impossible for mind to | conceive him, nor can any speech convey him, | nor can any eye see him, nor can any body | grasp him, because of his inscrutable | greatness, and his incomprehensible depth, and | his immeasurable height, and his illimitable | will. | | This is the nature of the unbegotten one, | Does not limit himself by joining to that which does not touch anything else; nor is it | which is limited. Therefore, a person must joined (to anything) in the manner of | see and become part of God to be saved. something which is limited. | | Rather, he possesses this constitution, | without having a face or a form, things which | are understood through perception, whence also | comes (the epithet) "the incomprehensible. | | If he is incomprehensible, then it follows | that he is unknowable, that he is the one who | is inconceivable by any thought, invisible by | any thing, ineffable by any word, untouchable | by any hand. | | He alone is the one who knows himself as he | This may be why gaslighting is such is, along with his form and his greatness and | anathema to me; The way that some people his magnitude. | try to tell others what is inside those | others' heads and hearts, as if they know, And since he has the ability to conceive of | when they certainly have no clue; Unless of. himself, to see himself, to name himself, to | course someone has word of knowledge via comprehend himself, he alone is the one who is | the Holy Ghost. his own mind, his own eye, his own mouth, his | own form, and he is what he thinks, what he | sees, what he speaks, what he grasps, himself, | the one who is inconceivable, ineffable, | incomprehensible, immutable, while sustaining, | joyous, true, delightful, and restful is that | which he conceives, that which he sees, that | about which he speaks, that which he has as | thought. | | He transcends all wisdom, and is above all | intellect, and is above all glory, and is | above all beauty, and all sweetness, and all | greatness, and any depth and any height. | | If this one, who is unknowable in his nature, | to whom pertain all the greatnesses which I | already mentioned - if, out of the abundance | of his sweetness, he wishes to grant | knowledge, so that he might be known, he has | the ability to do so. | | He has his Power, which is his will. | | Now, however, in silence he himself holds | back, he who is the great one, who is the | cause of bringing the Totalities into their | eternal being. | | It is in the proper sense that he begets | himself as ineffable, since he alone is self- | begotten, since he conceives of himself, and | since he knows himself as he is. | | What is worthy of his admiration and glory and | honor and praise, he produces because of the | boundlessness of his greatness, and the | unsearchability of his wisdom, and the | immeasurability of his power, and his | untasteable sweetness. | | He is the one who projects himself thus, as | generation, having glory and honor marvelous | and lovely; the one who glorifies himself, who | marvels, honors, who also loves; the one | who has a Son, who subsists in him, who is | silent concerning him, who is the ineffable | one in the ineffable one, the invisible one, | the incomprehensible one, the inconceivable | one in the inconceivable one. | | Thus, he exists in him forever. | | The Father, in the way we mentioned earlier, | in an unbegotten way, is the one in whom he | knows himself, who begot him having a thought, | which is the thought of him, that is, the | perception of him, which is the [...] of his | constitution forever. | | That is, however, in the proper sense, the | silence and the wisdom and the grace, if it is | designated properly in this way. |

#### 3. The Son and the Church

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63  Just as the Father exists in the proper sense, | the one before whom there was no one else, and | the one apart from whom there is no other | unbegotten one, so too the Son exists in the | proper sense, the one before whom there was no | other, and after whom no other son exists. | | Therefore, he is a firstborn and an only Son, | "firstborn" because no one exists before him | and "only Son" because no one is after him. | | Furthermore, he has his fruit, that which is | unknowable because of its surpassing | greatness. | | Yet he wanted it to be known, because of the | riches of his sweetness. | | And he revealed the unexplainable power, and | he combined with it the great abundance of his | generosity. | | Not only did the Son exist from the beginning, | but the Church, too, existed from the | beginning. | | Now, he who thinks that the discovery that the | Son is an only son opposes the statement | (about the Church) because of the mysterious | quality of the matter, it is not so. | | For just as the Father is a unity, and has | revealed himself as Father for him alone, so | too the Son was found to be a brother to | himself alone, in virtue of the fact that he | is unbegotten and without beginning. | | He wonders at himself, along with the Father, | and he gives him(self) glory and honor and | love. | | Furthermore, he too is the one whom he | conceives of as Son, in accordance with the | dispositions: "without beginning" and "without | end." Thus is the matter something which is | fixed. | | Being innumerable and illimitable, his | offspring are indivisible. | | Those which exist have come forth from the Son | and the Father like kisses, because of the | multitude of some who kiss one another with a | good, insatiable thought, the kiss being a | unity, although it involves many kisses. | | This is to say, it is the Church consisting of | many men that existed before the aeons, which | is called, in the proper sense, "the aeons of | the aeons." This is the nature of the holy | imperishable spirits, upon which the Son | rests, since it is his essence, just as the | Father rests upon the Son. |

#### 4. Aeonic Emanations

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 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inconceivable. | | They alone have the ability to name themselves | and to conceive of themselves. | | For they have not been rooted in these places. | | Those of that place are ineffable, (and) | innumerable in the system which is both the | manner and the size, the joy, the gladness of | the unbegotten, nameless, unnameable, | inconceivable, invisible, incomprehensible | one. | | It is the fullness of paternity, so that his | abundance is a begetting [...] of the aeons. | | They were forever in thought, for the Father | was like a thought and a place for them. | | When their generations had been established, | the one who is completely in control wished to | lay hold of and to bring forth that which was | deficient in the [...] and he brought forth | those [...] him. | | But since he is as he is, he is a spring, | which is not diminished by the water which | abundantly flows from it. | | While they were in the Father's thought, that | is, in the hidden depth, the depth knew them, | but they were unable to know the depth in | which they were; nor was it possible for them | to know themselves, nor for them to know | anything else. | | That is, they were with the Father; they did | not exist for themselves. | | Rather, they only had existence in the manner | of a seed, so that it has been discovered that | they existed like a fetus. | | Like the word he begot them, subsisting | spermatically, and the ones whom he was to | beget had not yet come into being from him. | | The one who first thought of them, the Father, | - not only so that they might exist for him, | but also that they might exist for themselves | as well, that they might then exist in his | thought as mental substance and that they | might exist for themselves too, - sowed a | thought like a spermatic seed. | | Now, in order that they might know what exists | for them, he graciously granted the initial | form, while in order that they might recognize | who is the Father who exists for them, he gave | them the name "Father" by means of a voice | proclaiming to them that what exists, exists | through that name, which they have by virtue | of the fact that they came into being, because | the exaltation, which has escaped their | notice, is in the name. | | The infant, while in the form of a fetus has | enough for itself, before ever seeing the one | who sowed it. | | Therefore, they had the sole task of searching | for him, realizing that he exists, ever | wishing to find out what exists. | | Since, however, the perfect Father is good, | just as he did not hear them at all so that | they would exist (only) in his thought, but | rather granted that they, too, might come into | being, so also will he give them grace to know | what exists, that is, the one who knows | himself eternally, [...] form to know what | exists, just as people are begotten in this | place: when they are born, they are in the | light, so that they see those who have | begotten them. | | The Father brought forth everything, like a | little child, like a drop from a spring, like | a blossom from a vine, like a flower, like a | [...], in need of gaining | nourishment and growth and faultlessness. | | He withheld it for a time. | | He who had thought of it from the very | beginning, possessed it from the very | beginning, and saw it, but he closed it off to | those who first came from him. | | (He did this,) not out of envy, but in order | that the aeons might not receive their | faultlessness from the very beginning and | might not exalt themselves to the glory, to | the Father, and might think that from | themselves alone they have this. | | But just as he wished to grant that they might | come into being, so too, in order that they | might come into being as faultless ones, when | he wished, he gave them the perfect idea of | beneficence toward them. | | The one whom he raised up as a light for those | who came from himself, the one from whom they | take their name, he is the Son, who is full, | complete and faultless. | | He brought him forth mingled with what came | forth from him [...] partaking of the [...] | the Totality, in accordance with [...] by | which each one can receive him for himself, | though such was not his greatness before he | was received by it. | | Rather, he exists by himself. | | As for the parts in which he exists in his own | manner and form and greatness, it is possible | for to see him and speak about that | which they know of him, since they wear him | while he wears them, because it is possible | for them to comprehend him. | | He, however, is as he is, incomparable. | | In order that the Father might receive honor | from each one and reveal himself, even in his | ineffability, hidden, and invisible, they | marvel at him mentally. | | Therefore, the greatness of his loftiness | consists in the fact that they speak about him | and see him. | | He becomes manifest, so that he may be hymned | because of the abundance of his sweetness, | with the grace of <...>. | | And just as the admirations of the silences | are eternal generations and they are mental | offspring, so too the dispositions of the word | are spiritual emanations. | | Both of them admirations and dispositions, | since they belong to a word, are seeds and | thoughts of his offspring, and roots which | live forever, appearing to be offspring which | have come forth from themselves, being minds | and spiritual offspring to the glory of the | Father. | | There is no need for voice and spirit, mind | and word, because there is no need to work at | that which they desire to do, but on the | pattern by which he was existing, so are those | who have come forth from him, begetting | everything which they desire. | | And the one whom they conceive of, and whom | they speak about, and the one toward whom they | move, and the one in whom they are, and the | one whom they hymn, thereby glorifying him, he | has sons. | | For this is their procreative power, like | those from whom they have come, according to | their mutual assistance, since they assist one | another like the unbegotten ones. | | The Father, in accordance with his exalted | position over the Totalities, being an unknown | and incomprehensible one, has such greatness | and magnitude, that, if he had revealed | himself suddenly, quickly, to all the exalted | ones among the aeons who had come forth from | him, they would have perished. | | Therefore, he withheld his power and his | inexhaustibility within that in which he is. | | He is ineffable and unnameable and exalted | above every mind and every word. | | This one, however, stretched himself out and | it was that which he stretched out which gave | a foundation and a space and a dwelling place | for the universe, a name of his being "the one | through whom," since he is Father of the All, | out of his laboring for those who exist, | having sown into their thought that they might | seek after him. | | The abundance of their [...] consists in the | fact that they understand that he exists and | in the fact that they ask what it is that was | existing. | | This one was given to them for enjoyment and | nourishment and joy and an abundance of | illumination, which consists in his fellow | laboring, his knowledge and his mingling with | them, that is, the one who is called and is, | in fact, the Son, since he is the Totalities | and the one of whom they know both who he is | and that it is he who clothes. | | This is the one who is called "Son" and the | one of whom they understand that he exists and | they were seeking after him. | | This is the one who exists as Father and (as) | the one about whom they cannot speak, and the | one of whom they do not conceive. | | This is the one who first came into being. | | It is impossible for anyone to conceive of him | or think of him. | | Or can anyone approach there, toward the | exalted one, toward the preexistent in the | proper sense? | | But all the names conceived or spoken about | him are presented in honor, as a trace of him, | according to the ability of each one of those | who glorify him. | | Now he who arose from him when he stretched | himself out for begetting and for knowledge on | the part of the Totalities, he [...] all of | the names, without falsification, and he is, | in the proper sense, the sole first one, the | man of the Father, that is, the one whom I | call | | the form of the formless, | the body of the bodiless, | the face of the invisible, | the word of the unutterable, | the mind of the inconceivable, | the fountain which flowed from him, | the root of those who are planted, | and the god of those who exist, | the light of those whom he illumines, | the love of those whom he loved, | the providence of those for whom he providentiall|ares, the wisdom of those whom he made wise, | the power of those to whom he gives power, | the assembly of those whom he assembles to him, | the revelation of the things which are sought aft| the eye of those who see, | the breath of those who breathe, | the life of those who live, | the unity of those who are mixed with the Totalit|. | All of them exist in the single one, as he | clothes himself completely and by his single | name he is never called. | | And in this unique way they are equally the | single one and the Totalities. | | He is neither divided as a body, nor is he | separated into the names which he has | received, (so that) he is one thing in this | way and another in another way. | | Also, neither does he change in [...], nor | does he turn into the names which he thinks | of, and become now this, now something else, | this thing now being one thing and, at another | time, something else, but rather he is wholly | himself to the uttermost. | | He is each and every one of the Totalities | forever at the same time. | | He is what all of them are. | | He brought the Father to the Totalities. | | He also is the Totalities, for he is the one | who is knowledge for himself and he is each | one of the properties. | | He has the powers and he is beyond all that | which he knows, while seeing himself in | himself completely and having a Son and form. | | Therefore, his powers and properties are | innumerable and inaudible, because of the | begetting by which he begets them. | | Innumerable and indivisible are the begettings | of his words, and his commands and his | Totalities. | | He knows them, which things he himself is, | since they are in the single name, and are all | speaking in it. | | And he brings (them) forth, in order that it | might be discovered that they exist according | to their individual properties in a unified | way. | | And he did not reveal the multitude to the | Totalities at once nor did he reveal his | equality to those who had come forth from him. |

#### 5. Aeonic Life

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227  All those who came forth from him are | the aeons of the aeons, being emanations and | offspring of procreative nature, they | too, in their procreative nature, have | glory to the Father, as he was the cause of | their establishment. | | This is what we said previously, namely that | he creates the aeons as roots and springs and | fathers, and that he is the one to whom they | give glory. | | They have begotten, for he has knowledge and | wisdom and the Totalities knew that it is from | knowledge and wisdom that they have come | forth. | | They would have brought forth a seeming honor: | "The Father is the one who is the Totalities," | if the aeons had risen up to give honor | individually. | | Therefore, in the song of glorification and in | the power of the unity of him from whom they | have come, they were drawn into a mingling and | a combination and a unity with one another. | | They offered glory worthy of the Father from | the pleromatic congregation, which is a single | representation although many, because it was | brought forth as a glory for the single one | and because they came forth toward the one who | is himself the Totalities. | | Now, this was a praise [...] the one who | brought forth the Totalities, being a first- | fruit of the immortals and an eternal one, | because, having come forth from the living | aeons, being perfect and full because of the | one who is perfect and full, it left full and | perfect those who have given glory in a | perfect way because of the fellowship. | | For, like the faultless Father, when he is | glorified he also hears the glory which | glorifies him, so as to make them manifest as | that which he is. | | The cause of the second honor which accrued to | them is that which was returned to them from | the Father when they had known the grace by | which they bore fruit with one another because | of the Father. | | As a result, just as they brought forth | in glory for the Father, so too in order to | appear perfect, they appeared acting by giving | glory. | | They were fathers of the third glory according | to the independence and the power which was | begotten with them, since each one of them | individually does not exist so as to give | glory in a unitary way to him whom he loves. | | They are the first and the second and thus | both of them are perfect and full, for they | are manifestations of the Father who is | perfect and full, as well as of those who came | forth, who are perfect by the fact that they | glorify the perfect one. | | The fruit of the third, however, consists of | honors of the will of each one of the aeons, | and each one of the properties. | | The Father has power. | | It exists fully, perfect in the thought which | is a product of agreement, since it is a | product of the individuality of the aeons. | | It is this which he loves and over which he | has power, as it gives glory to the Father by | means of it. | | For this reason, they are minds of minds, | which are found to be words of words, elders | of elders, degrees of degrees, which are | exalted above one another. | | Each one of those who give glory has his place | and his exaltation and his dwelling and his | rest, which consists of the glory which he | brings forth. | | All those who glorify the Father have their | begetting eternally, - they beget in the act | of assisting one another - since the | emanations are limitless and immeasurable and | since there is no envy on the part of the | Father toward those who came forth from him in | regard to their begetting something equal or | similar to him, since he is the one who exists | in the Totalities, begetting and revealing | himself. | | Whomever he wishes, he makes into a father, of | whom he in fact is Father, and a god, of whom | he in fact is God, and he makes them the | Totalities, whose entirety he is. | | In the proper sense all the names which are | great are kept there, these (names) which the | angels share, who have come into being in the | cosmos along with the archons, although they | do not have any resemblance to the eternal | beings. | | The entire system of the aeons has a love and | a longing for the perfect, complete discovery | of the Father and this is their unimpeded | agreement. | | Though the Father reveals himself eternally, | he did not wish that they should know him, | since he grants that he be conceived of in | such a way as to be sought for, while keeping | to himself his unsearchable primordial being. | | It is he, the Father, who gave root impulses | to the aeons, since they are places on the | path which leads toward him, as toward a | school of behavior. | | He has extended to them faith in and prayer to | him whom they do not see; and a firm hope in | him of whom they do not conceive; and a | fruitful love, which looks toward that which | it does not see; and an acceptable | understanding of the eternal mind; and a | blessing, which is riches and freedom; and a | wisdom of the one who desires the glory of the | Father for thought. | | It is by virtue of his will that the Father, | the one who is exalted, is known, that is, (by | virtue of) the spirit which breathes in the | Totalities and it gives them an idea of | seeking after the unknown one, just as one is | drawn by a pleasant aroma to search for the | thing from which the aroma arises, since the | aroma of the Father surpasses these ordinary | ones. | | For his sweetness leaves the aeons in | ineffable pleasure and it gives them their | idea of mingling with him who wants them to | know him in a united way and to assist one | another in the spirit which is sown within | them. | | Though existing under a great weight, they are | renewed in an inexpressible way, since it is | impossible for them to be separated from that | in which they are set in an uncomprehending | way, because they will not speak, being silent | about the Father's glory, about the one who | has power to speak, and yet they will take | form from him. | | He revealed himself, though it is impossible | to speak of him. | | They have him, hidden in a thought, since from | this one [...]. | | They are silent about the way the Father is in | his form and his nature and his greatness, | while the aeons have become worthy of knowing | through his spirit that he is unnameable and | incomprehensible. | | It is through his spirit, which is the trace | of the search for him, that he provides them | the ability to conceive of him and to speak | about him. | | Each one of the aeons is a name, , | each of the properties and powers of the | Father, since he exists in many names, which | are intermingled and harmonious with one | another. | | It is possible to speak of him because of the | wealth of speech, just as the Father is a | single name, because he is a unity, yet is | innumerable in his properties and names. | | The emanation of the Totalities, which exist | from the one who exists, did not occur | according to a separation from one another, as | something cast off from the one who begets | them. | | Rather, their begetting is like a process of | extension, as the Father extends himself to | those whom he loves, so that those who have | come forth from him might become him as well. | | Just as the present aeon, though a unity, is | divided by units of time and units of time are | divided into years and years are divided into | seasons and seasons into months, and months | into days, and days into hours, and hours into | moments, so too the aeon of the Truth, since | it is a unity and multiplicity, receives honor | in the small and the great names according to | the power of each to grasp it - by way of | analogy - like a spring which is what it is, | yet flows into streams and lakes and canals | and branches, or like a root spread out | beneath trees and branches with its fruit, or | like a human body, which is partitioned in an | indivisible way into members of members, | primary members and secondary, great and | small. |

#### 6. The Imperfect Begetting by the Logos

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221  The aeons have brought themselves forth in | accord with the third fruit by the freedom of | the will and by the wisdom with which he | favored them for their thought. | | They do not wish to give honor with that which | is from an agreement, though it was produced | for words of praise for each of the Pleromas. | | Nor do they wish to give honor with the | Totality. | | Nor do they wish (to do so) with anyone else | who was originally above the depth of that | one, or (above) his place, except, however, | for the one who exists in an exalted name and | in the exalted place, and only if he receives | from the one who wished (to give honor), and | takes it to him(self) for the one above him, | and (only if) he begets him(self), so to | speak, himself, and, through that one, begets | him(self) along with that which he is, and | himself becomes renewed along with the one who | came upon him, by his brother, and sees him | and entreats him about the matter, namely, he | who wished to ascend to him. | | So that it might be in this way, the one who | wished to give honor does not say anything to | him about this, except only that there is a | limit to speech set in the Pleroma, so that | they are silent about the incomprehensibility | of the Father, but they speak about the one | who wishes to comprehend him. | | It came to one of the aeons that he should | attempt to grasp the incomprehensibility and | give glory to it and especially to the | ineffability of the Father. | | Since he is a Logos of the unity, he is one, | though he is not from the agreement of the | Totalities, nor from him who brought them | forth, namely, the one who brought forth the | Totality, the Father. | | This aeon was among those to whom was given | wisdom, so that he could become pre-existent | in each one's thought. | | By that which he wills, will they be produced. | | Therefore, he received a wise nature in order | to examine the hidden basis, since he is a | wise fruit; for, the free will which was | begotten with the Totalities was a cause for | this one, such as to make him do what he | desired, with no one to restrain him. | | The intent, then, of the Logos, who is this | one, was good. | | When he had come forth, he gave glory to the | Father, even if it led to something beyond | possibility, since he had wanted to bring | forth one who is perfect, from an agreement in | which he had not been, and without having the | command. | | This aeon was last to have brought | forth by mutual assistance, and he was small | in magnitude. | | And before he begot anything else for the | glory of the will and in agreement with the | Totalities, he acted, magnanimously, from an | abundant love, and set out toward that which | surrounds the perfect glory, for it was not | without the will of the Father that the Logos | was produced, which is to say, not without it | will he go forth. | | But he, the Father, had brought him forth for | those about whom he knew that it was fitting | that they should come into being. | | The Father and the Totalities drew away from | him, so that the limit which the Father had | set might be established - for it is not from | grasping the incomprehensibility but by the | will of the Father, - and furthermore, (they | withdrew) so that the things which have come | to be might become an organization which would | come into being. | | If it were to come, it would not come into | being by the manifestation of the Pleroma. | | Therefore, it is not fitting to criticize the | movement which is the Logos, but it is fitting | that we should say about the movement of the | Logos that it is a cause of an organization | which has been destined to come about. | | The Logos himself caused it to happen, being | complete and unitary, for the glory of the | Father, whom he desired, and (he did so) being | content with it, but those whom he wished to | take hold of firmly he begot in shadows and | copies and likenesses. | | For, he was not able to bear the sight of the | light, but he looked into the depth and he | doubted. | | Out of this there was a division - he became | deeply troubled - and a turning away because | of his self-doubt and division, forgetfulness | and ignorance of himself and which | is. | | His self-exaltation and his expectation of | comprehending the incomprehensible became firm | for him and was in him. | | But the sicknesses followed him when he went | beyond himself, having come into being from | self-doubt, namely from the fact that he did | not the glories of | the Father, the one whose exalted status is | among things unlimited. | | This one did not attain him, for he did not | receive him. | | The one whom he himself brought forth as a | unitary aeon rushed up to that which is his | and this kin of his in the Pleroma abandoned | him who came to be in the defect along with | those who had come forth from him in an | imaginary way, since they are not his. | | When he who produced himself as perfect | actually did bring himself forth, he became | weak like a female nature which has abandoned | its virile counterpart. | | From that which was deficient in itself there | came those things which came into being from | his thought and his arrogance, but from that | which is perfect in him he left it and raised | himself up to those who are his. | | He was in the Pleroma as a remembrance for him | so that he would be saved from his arrogance. | | The one who ran on high and the one who drew | him to himself were not barren, but in | bringing forth a fruit in the Pleroma, they | upset those who were in the defect. | | Like the Pleromas are the things which came | into being from the arrogant thought, which | are their (the Pleromas') likenesses, copies, | shadows, and phantasms, lacking reason and the | light, these which belong to the vain thought, | since they are not products of anything. | | Therefore, their end will be like their | beginning: from that which did not exist (they | are) to return once again to that which will | not be. | | It is they, however, by themselves who are | greater, more powerful, and more honored than | the names which are given to them, which are | their shadows. | | In the manner of a reflection are they | beautiful. | | For the face of the copy normally takes its | beauty from that of which it is a copy. | | They thought of themselves that they are | beings existing by themselves and are without | a source, since they do not see anything else | existing before them. | | Therefore, they lived in disobedience and acts | of rebellion, without having humbled | themselves before the one because of whom they | came into being. | | They wanted to command one another, overcoming | one another in their vain ambition, while the | glory which they possess contains a cause of | the system which was to be. | | They are likenesses of the things which are | exalted. | | They were brought to a lust for power in each | one of them, according to the greatness of the | name of which each is a shadow, each one | imagining that it is superior to his fellows. | | The thought of these others was not barren, | but just like of which they are | shadows, all that they thought about they have | as potential sons; those of whom they thought | they had as offspring. | | Therefore, it happened that many offspring | came forth from them, as fighters, as | warriors, as troublemakers, as apostates. | | They are disobedient beings, lovers of power. | | All the other beings of this sort were brought | forth from these. |

#### 7. The Conversion of the Logos

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181  The Logos was a cause of those who came into | being and he continued all the more to be at a | loss and he was astonished. | | Instead of perfection, he saw a defect; | instead of unification, he saw division; | instead of stability, he saw disturbances; | instead of rests, tumults. | | Neither was it possible for him to make them | cease from loving disturbance, nor was it | possible for him to destroy it. | | He was completely powerless, once his totality | and his exaltation abandoned him. | | Those who had come into being not knowing | themselves both did not know the Pleromas from | which they came forth and did not know the one | who was the cause of their existence. | | The Logos, being in such unstable conditions, | did not continue to bring forth anything like | emanations, the things which are in the | Pleroma, the glories which exist for the honor | of the Father. | | Rather, he brought forth little weaklings, | hindered) by the illnesses by which he too was | hindered. | | It was the likeness of the disposition which | was a unity, that which was the cause of the | things which do not themselves exist from the | first. | | Until the one who brought forth into the | defect these things which were thus in need, | until he judged those who came into being | because of him contrary to reason - which is | the judgment which became a condemnation - he | struggled against them unto destruction, that | is, the ones who struggled against the | condemnation and whom the wrath pursues, while | it (the wrath) accepts and redeems (them) from | their (false) opinion and apostasy, since from | it is the conversion which is also called | "metanoia." The Logos turned to another | opinion and another thought. | | Having turned away from evil, he turned toward | the good things. | | Following the conversion came the thought of | the things which exist and the prayer for the | one who converted himself to the good. | | The one who is in the Pleroma was what he | first prayed to and remembered; then (he | remembered) his brothers individually and | (yet) always with one another; then all of | them together; but before all of them, the | Father. | | The prayer of the agreement was a help for him | in his own return and (in that of) the | Totality, for a cause of his remembering those | who have existed from the first was his being | remembered. | | This is the thought which calls out from afar, | bringing him back. | | All his prayer and remembering were numerous | powers according to that limit. | | For there is nothing barren in his thought. | | The powers were good and were greater than | those of the likeness. | | For those belonging to the likeness also | belong to a nature of falsehood. | | From an illusion of similarity and a thought | of arrogance has come about that which they | became. | | And they originate from the thought which | first knew them. | | To what do the former beings pertain? | | They are like forgetfulness and heavy sleep; | being like those who dream troubled dreams, to | whom sleep comes while they - those who dream | - are oppressed. | | The others are like some creatures of light | for him, looking for the rising of the sun, | since it happened that they saw in him dreams | which are truly sweet. | | It immediately put a stop to the emanations of | the thought. | | They did not any longer have their substance | and also they did not have honor any longer. | | Though he is not equal to those who pre- | existed, if they were superior to the | likenesses, it was he alone through whom they | were more exalted than those, for they are not | from a good intent. | | It was not from the sickness which came into | being that they were produced, from which is | the good intent, but (from) the one who sought | after the pre-existent. | | Once he had prayed, he both raised himself to | the good and sowed in them a pre-disposition | to seek and pray to the glorious pre-existent | one, and he sowed in them a thought about him | and an idea, so that they should think that | something greater than themselves exists prior | to them, although they did not understand what | it was. | | Begetting harmony and mutual love through that | thought, they acted in unity and unanimity, | since from unity and from unanimity they have | received their very being. | | They were stronger than them in the lust for | power, for they were more honored than the | first ones, who had been raised above them. | | Those had not humbled themselves. | | They thought about themselves that they were | beings originating from themselves alone and | were without a source. | | As they brought forth at first according to | their own birth, the two orders assaulted one | another, fighting for command because of their | manner of being. | | As a result, they were submerged in forces and | natures in accord with the condition of mutual | assault, having lust for power and all other | things of this sort. | | It is from these that the vain love of glory | draws all of them to the desire of the lust | for power, while none of them has the exalted | thought nor acknowledges it. | | The powers of this thought are prepared in the | works of the pre-existent , those of | which they are the representations. | | For the order of those of this sort had mutual | harmony, but it fought against the order of | those of the likeness, while the order of | those of the likeness wages war against the | representations and acts against it alone, | because of its wrath. | | From this it [...] them [...] one another, | many [...] necessity appointed them [...] and | might prevail [...] was not a multitude, [...] | and their envy and their [...] and their wrath | and violence and desire and prevailing | ignorance produce empty matters and powers of | various sorts, mixed in great number with one | another; while the mind of the Logos, who was | a cause of their begetting, was open to a | revelation of the hope which would come to him | from above. |

#### 8. The Emanation of the Savior

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231  The Logos which moved had the hope and the | expectation of him who is exalted. | | As for those of the shadow, he separated | himself from them in every way, since they | fight against him and are not at all humble | before him. | | He was content with the beings of the thought. | | And as for the one who is set up in this way | and who is within the exalted boundary, | remembering the one who is defective, the | Logos brought him forth in an invisible way, | among those who came into being according to | the thought, according to the one who was with | them, until the light shone upon him from | above as a lifegiver, the one who was begotten | by the thought of brotherly love of the pre- | existent Pleromas. | | The stumbling, which happened to the aeons of | the Father of the Totalities who did not | suffer, was brought to them, as if it were | their own, in a careful and non-malicious and | immensely sweet way. | | It was brought to the Totalities so that they | might be instructed about the defect by the | single one, from whom alone they all received | strength to eliminate the defects. | | The order which was his came into being from | him who ran on high and that which brought | itself forth from him and from the entire | perfection. | | The one who ran on high became for the one who | was defective an intercessor with the | emanation of the aeons which had come into | being in accord with the things which exist. | | When he prayed to them, they consented | joyously and willingly, since they were in | agreement, and with harmonious consent, to aid | the defective one. | | They gathered together, asking the Father with | beneficent intent that there be aid from | above, from the Father, for his glory, since | the defective one could not become perfect in | any other way, unless it was the will of the | Pleroma of the Father, which he had drawn to | himself, revealed, and given to the defective | one. | | Then from the harmony, in a joyous willingness | which had come into being, they brought forth | the fruit, which was a begetting from the | harmony, a unity, a possession of the | Totalities, revealing the countenance of the | Father, of whom the aeons thought as they gave | glory and prayed for help for their brother | with a wish in which the Father counted | himself with them. | | Thus, it was willingly and gladly that they | bring forth the fruit. | | And he made manifest the agreement of the | revelation of his union with them, which is | his beloved Son. | | But the Son in whom the Totalities are pleased | put himself on them as a garment, through | which he gave perfection to the defective one, | and gave confirmation to those who are | perfect, the one who is properly called | "Savior" and "the Redeemer" and "the Well- | Pleasing one" and "the Beloved," "the one to | whom prayers have been offered" and "the | Christ" and "the Light of those appointed," in | accordance with the ones from whom he was | brought forth, since he has become the names | of the positions which were given to him. | | Yet, what other name may be applied to him | except "the Son," as we previously said, since | he is the knowledge of the Father, whom he | wanted them to know? | | Not only did the aeons generate the | countenance of the Father to whom they gave | praise, which was written previously, but also | they generated their own; for the aeons who | give glory generated their countenance and | their face. | | They were produced as an army for him, as for | a king, since the beings of the thought have a | powerful fellowship and an intermingled | harmony. | | They came forth in a multifaceted form, in | order that the one to whom help was to be | given might see those to whom he had prayed | for help. | | He also sees the one who gave it to him. | | The fruit of the agreement with him, of which | we previously spoke, is subject to the power | of the Totalities. | | For the Father has set the Totalities within | him, both the ones which pre-exist and the | ones which are, and the ones which will be. | | He was capable (of doing it). | | He revealed those which he had placed within | him. | | He did not give them, when he entrusted them | to him. | | He directed the organization of the universe | according to the authority which was given him | from the first and (according to) the power of | the task. | | Thus, he began and effected his revelation. | | The one in whom the Father is and the one in | whom the Totalities are created before | the one who lacked sight. | | He instructed him about those who searched for | their sight, by means of the shining of that | perfect light. | | He first perfected him in ineffable joy. | | He perfected him for himself as a perfect one | and he also gave him what is appropriate to | each individual. | | For this is the determination of the first | joy. | | And sowed in him in an invisible way a | word which is destined to be knowledge. | | And he gave him power to separate and cast out | from himself those who are disobedient to him. | | Thus, he made himself manifest to him. | | But to those who came into being because of | him he revealed a form surpassing them. | | They acted in a hostile way toward one | another. | | Suddenly he revealed himself to them, | approaching them in the form of lightning. | | And in putting an end to the entanglement | which they have with one another he stopped it | by the sudden revelation, which they were not | informed about, did not expect, and did not | know of. | | Because of this, they were afraid and fell | down, since they were not able to bear the | appearance of the light which struck them. | | The one who appeared was an assault for the | two orders. | | Just as the beings of thought had been given | the name "little one," so they have a faint | notion that they have the exalted one, he | exists before them, and they have sown within | them an attitude of amazement at the exalted | one who will become manifest. | | Therefore, they welcomed his revelation and | they worshipped him. | | They became convinced witnesses to . | | They acknowledged the light which had come | into being as one stronger than those who | fought against them. | | The beings of the likeness, however, were | exceedingly afraid, since they were not able | to hear about him in the beginning, that there | is a vision of this sort. | | Therefore they fell down to the pit of | ignorance which is called "the Outer | Darkness," and "Chaos" and "Hades" and "the | Abyss." He set up what was beneath the order | of the beings of thought, as it was stronger | than they. | | They were worthy of ruling over the | unspeakable darkness, since it is theirs and | is the lot which was assigned to them. | | He granted them that they, too, should be of | use for the organization which was to come, to | which he had assigned them. | | There is a great difference between the | revelation of the one who came into being to | the one who was defective and to those things | which are to come into being because of him. | | For he revealed himself to him within him, | since he is with him, is a fellow sufferer | with him, gives him rest little by little, | makes him grow, lifts him up, gives himself to | him completely for enjoyment from a vision. | | But to those who fall outside, he revealed | himself quickly and in a striking way and he | withdrew to himself suddenly without having | let them see him. |

#### 9. The Pleroma of the Logos

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245  When the Logos which was defective was | illumined, his Pleroma began. | | He escaped those who had disturbed him at | first. | | He became unmixed with them. | | He stripped off that arrogant thought. | | He received mingling with the Rest, when those | who had been disobedient to him at first bent | down and humbled themselves before him. | | And he rejoiced over the visitation of his | brothers who had visited him. | | He gave glory and praise to those who had | become manifest as a help to him, while he | gave thanks, because he had escaped those who | revolted against him, and admired and honored | the greatness and those who had appeared to | him in a determined way. | | He generated manifest images of the living | visages, pleasing among things which are good, | existing among the things which exist, | resembling them in beauty, but unequal to them | in truth, since they are not from an agreement | with him, between the one who brought them | forth and the one who revealed himself to him. | | But in wisdom and knowledge he acts, mingling | the Logos with him(self) entirely. | | Therefore, those which came forth from him are | great, just as that which is truly great. | | After he was amazed at the beauty of the ones | who had appeared to him, he professed | gratitude for this visitation. | | The Logos performed this activity, through | those from whom he had received aid, for the | stability of those who had come into being | because of him and so that they might receive | something good, since he thought to pray for | the organization of all those who came forth | from him, which is stabilized, so that it | might make them established. | | Therefore, those whom he intentionally | produced are in chariots, just as those who | came into being, those who have appeared, so | that they might pass through every place of | things which are below, so that each one might | be given the place which is constituted as he | is. | | This is destruction for the beings of the | likeness, yet is an act of beneficence for the | beings of the thought, a revelation | Dittography of those who are from the | ordinance, which was a unity while suffering, | while they are seeds, which have not come to | be by themselves. | | The one who appeared was a countenance of the | Father and of the harmony. | | He was a garment (composed) of every grace, | and food which is for those whom the Logos | brought forth while praying and giving glory | and honor. | | This is the one whom he glorified and honored | while looking to those to whom he prayed, so | that he might perfect them through the images | which he had brought forth. | | The Logos added even more to their mutual | assistance and to the hope of the promise, | since they have joy and abundant rest and | undefiled pleasures. | | He generated those whom he remembered at | first, when they were not with him, (he | generated them) having the perfection. | | Dittography Now, while he who belongs to the | vision is with him, he exists in hope and | faith in the perfect Father, as much as the | Totalities. | | He appears to him before he mingles with him, | in order that the things which have come into | being might not perish by looking upon the | light, for they cannot accept the great, | exalted stature. | | The thought of the Logos, who had returned to | his stability and ruled over those who had | come into being because of him, was called | "Aeon" and "Place" of all those whom he had | brought forth in accord with the ordinance, | and it is also called "Synagogue of | Salvation," because he healed him(self) from | the dispersal, which is the multifarious | thought, and returned to the single thought. | | Similarly, it is called "Storehouse," because | of the rest which he obtained, giving (it) to | himself alone. | | And it is also called "Bride," because of the | joy of the one who gave himself to him in the | hope of fruit from the union, and who appeared | to him. | | It is also called "Kingdom," because of the | stability which he received, while he rejoices | at the domination over those who fought him. | | And it is called "the Joy of the Lord," | because of the gladness in which he clothed | himself. | | With him is the light, giving him recompense | for the good things which are in him, and | (with him is) the thought of freedom. | | The aeon of which we previously spoke is above | the two orders of those who fight against one | another. | | It is not a companion of those who hold | dominion and is not implicated in the | illnesses and weaknesses, things belonging to | the thought and to the likeness. | | That in which the Logos set himself, perfect | in joy, was an aeon, having the form of | matter, but also having the constitution of | the cause, which is the one who revealed | himself. | | (The aeon was) an image of those things which | are in the Pleroma, those things which came | into being from the abundance of the enjoyment | of the one who exists joyously. | | Moreover, the countenance of the one who | revealed himself, was in the sincerity and the | attentiveness and the promise concerning the | things for which he asked. | | It had the designation of the Son and his | essence and his power and his form, who is the | one whom he loved and in whom he was pleased, | who was entreated in a loving way. | | It was light and was a desire to be | established and an openness for instruction | and an eye for vision, qualities which it had | from the exalted ones. | | It was also wisdom for his thinking in | opposition to the things beneath the | organization. | | It was also a word for speaking and the | perfection of the things of this sort. | | And it is these who took form with him, but | according to the image of the Pleroma, having | their fathers who are the ones who gave them | life, each one being a copy of each one of the | faces, which are forms of maleness, since they | are not from the illness which is femaleness, | but are from this one who already has left | behind the sickness. | | It has the name "the Church," for in harmony | they resemble the harmony in the assembly of | those who have revealed themselves. | | That which came into being in the image of the | light, it too is perfect, inasmuch as it is an | image of the one existing light, which is the | Totalities. | | Even if it was inferior to the one of whom it | is an image, nevertheless it has its | indivisibility, because it is a countenance of | the indivisible light. | | Those, however, who came into being in the | image of each one of the aeons, they in | essence are in the one whom we previously | mentioned, but in power they are not equal, | because it (the power) is in each of them. | | In this mingling with one another they have | equality, but each one has not cast off what | is peculiar to itself. | | Therefore, they are passions, for passion is | sickness, since they are productions not of | the agreement of the Pleroma, but of this one, | prematurely, before he received the Father. | | Hence, the agreement with his Totality and | will was something beneficial for the | organization which was to come. | | It was granted them to pass through the places | which are below, since the places are unable | to accommodate their sudden, hasty coming, | unless (they come) individually, one by one. | | Their coming is necessary, since by them will | everything be perfected. | | In short, the Logos received the vision of all | things, those which pre-exist, and those which | are now, and those which will be, since he has | been entrusted with the organization of all | that which exists. | | Some things are already in things which are | fit for coming into being, but the seeds which | are to be he has within himself, because of | the promise which belonged to that which he | conceived, as something belonging to seeds | which are to be. | | And he produced his offspring, that is, the | revelation of that which he conceived. | | For a while, however, the seed of promise is | guarded, so that those who have been appointed | for a mission might be appointed by the coming | of the Savior and of those who are with him, | the ones who are first in knowledge and glory | of the Father. |

#### 10. The Organization

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319  It is fitting, from the prayer which he made | and the conversion which occurred because of | it, that some should perish, while others | benefit, and still others be set apart. | | He first prepared the punishment of those who | are disobedient, making use of a power of the | one who appeared, the one from whom he | received authority over all things, so as to | be separate from him. | | He is the one who is below, and he also keeps | himself apart from that which is exalted, | until he prepares the organization of all | those things which are external, and gives to | each the place which is assigned to it. | | The Logos established him(self) at first, when | he beautified the Totalities, as a basic | principle and cause and ruler of the things | which came to be, like the Father, the one who | was the cause of the establishment, which was | the first to exist after him. | | He created the pre-existent images, which he | brought forth in thanks and glorification. | | Then he beautified the place of those whom he | had brought forth in glory, which is called | "Paradise" and "the Enjoyment" and "the Joy | full of sustenance" and "the Joy," which pre- | exist. | | And of every goodness which exists in the | Pleroma, it preserves the image. | | Then he beautified the kingdom, like a city | filled with everything pleasing, which is | brotherly love and the great generosity, which | is filled with the holy spirits and the mighty | powers which govern them, which the Logos | produced and established in power. | | Then (he beautified) the place of the Church | which assembles in this place, having the form | of the Church which exists in the aeons, which | glorifies the Father. | | After these (he beautified) the place of the | faith and obedience (which arises) from hope, | which things the Logos received when the light | appeared; then (he beautified the place of) | the disposition, which is prayer and | supplication, which were followed by | forgiveness and the word concerning the one | who would appear. | | All the spiritual places are in spiritual | power. | | They are separate from the beings of the | thought, since the power is established in an | image, which is that which separates the | Pleroma from the Logos, while the power which | is active in prophesying about the things | which will be, directs the beings of the | thought which have come into being toward that | which is pre-existent, and it does not permit | them to mix with the things which have come | into being through a vision of the things | which are with him. | | The beings of the thought which is outside are | humble; they preserve the representation of | the pleromatic, especially because of the | sharing in the names by which they are | beautiful. | | The conversion is humble toward the beings of | the thought, and the law, too, is humble | toward them, (the law) of the judgment, which | is the condemnation and the wrath. | | Also humble toward them is the power which | separates those who fall below them, sends | them far off and does not allow them to spread | out over the beings of the thought and the | conversion, which (power) consists in fear and | perplexity and forgetfulness and astonishment | and ignorance and the things which have come | into being in the manner of a likeness, | through fantasy. | | And these things, too, which were in fact | lowly, are given the exalted names. | | There is no knowledge for those who have come | forth from them with arrogance and lust for | power and disobedience and falsehood. | | To each one he gave a name, since the two | orders are in a name. | | Those belonging to the thought and those of | the representation are called "the Right Ones" | and "Psychic" and "the Fiery Ones" and "the | Middle Ones." Those who belong to the arrogant | thought and those of the likeness are called | "the Left", "Hylic", "the Dark Ones," and "the | Last." After the Logos established each one in | his order, both the images and the | representations and the likenesses, he kept | the aeon of the images pure from all those who | fight against it, since it is a place of joy. | | However, to those of the thought he revealed | the thought which he had stripped from | himself, desiring to draw them into a material | union, for the sake of their system and | dwelling place, and in order that they might | also bring forth an impulse for diminution | from their attraction to evil, so that they | might not any more rejoice in the glory of | their environment and be dissolved, but might | rather see their sickness in which they | suffer, so that they might beget love and | continuous searching after the one who is able | to heal them of the inferiority. | | Also over those who belong to the likeness, he | set the word of beauty, so that he might bring | them into a form. | | He also set over them the law of judgment. | | Again, he set over them the powers which the | roots had produced in their lust for power. | | He appointed them as rulers over them, so | that, either by the support of the word which | is beautiful, or by the threat of the law, or | by the power of lust for power, the order | might be preserved from those who have reduced | it to evil, while the Logos is pleased with | them, since they are useful for the | organization. | | The Logos knows the agreement in the lust for | power of the two orders. | | To these and to all the others, he graciously | granted their desire. | | He gave to each one the appropriate rank, and | it was ordered that each one be a ruler over a | place and an activity. | | He yields to the place of the one more exalted | than himself, in order to command the other | places in an activity which is in the allotted | activity which falls to him to have control | over because of his mode of being. | | As a result, there are commanders and | subordinates in positions of domination and | subjection among the angels and archangels, | while the activities are of various types and | are different. | | Each one of the archons with his race and his | perquisites to which his lot has claim, just | as they appeared, each was on guard, since | they have been entrusted with the organization | and none lacks a command and none is without | kingship from the end of the heavens to the | end of the earth, even to the foundations of | the earth, and to the places beneath the | earth. | | There are kings, there are lords and those who | give commands, some for administering | punishment, others for administering justice, | still others for giving rest and healing, | others for teaching, others for guarding. | | Over all the archons he appointed an Archon | with no one commanding him. | | He is the lord of all of them, that is, the | countenance which the Logos brought forth in | his thought as a representation of the Father | of the Totalities. | | Therefore, he is adorned with every | which a representation of him, since he | is characterized by every property and | glorious quality. | | For he too is called "father" and god" and | "demiurge" and "king" and "judge" and "place" | and "dwelling" and "law." The Logos uses him | as a hand, to beautify and work on the things | below, and he uses him as a mouth, to say the | things which will be prophesied. | | The things which he has spoken he does. | | When he saw that they were great and good and | wonderful, he was pleased and rejoiced, as if | he himself in his own thought had been the one | to say them and do them, not knowing that the | movement within him is from the spirit who | moves him in a determined way toward those | things which he wants. | | In regard to the things which came into being | from him, he spoke of them, and they came into | being as a representation of the spiritual | places which we mentioned previously in the | discussion about the images. | | Not only he work, but also, as the one | who is appointed as father of his | organization, he engendered by himself and by | the seeds, yet also by the spirit which is | elect and which will descend through him to | the places which are below. | | Not only does he speak spiritual words of his | own, in an invisible way, (he speaks) | through the spirit which calls out and begets | things greater than his own essence. | | Since in his essence he is a "god" and | "father" and all the rest of the honorific | titles, he was thinking that they were | elements of his own essence. | | He established a rest for those who obey him, | but for those who disobey him, he also | established punishments. | | With him, too, there is a paradise and a | kingdom and everything else which exists in | the aeon which exists before him. | | They are more valuable than the imprints, | because of the thought which is connected with | them, which is like a shadow and a garment, so | to speak, because he does not see in what way | the things which exist actually do exist. | | He established workers and servants, assisting | in what he will do and what he will say, for | in every place where he worked he left his | countenance in his beautiful name, effecting | and speaking of the things which he thinks | about. | | He established in his place images of the | light which appeared and of those things which | are spiritual, though they were of his own | essence. | | For, thus they were honored in every place by | him, being pure, from the countenance of the | one who appointed them, and they were | established: paradises and kingdoms and rests | and promises and multitudes of servants of his | will, and though they are lords of dominions, | they are set beneath the one who is lord, the | one who appointed them. | | After he listened to him in this way, | properly, about the lights, which are the | source and the system, he set them over the | beauty of the things below. | | The invisible spirit moved him in this way, so | that he would wish to administer through his | own servant, whom he too used, as a hand and | as a mouth and as if he were his face, (and | his servant is) the things which he brings, | order and threat and fear, in order that those | with whom he has done what is ignorant might | despise the order which was given for them to | keep, since they are fettered in the bonds of | the archons, which are on them securely. | | The whole establishment of matter is divided | into three. | | The strong powers which the spiritual Logos | brought forth from fantasy and arrogance, he | established in the first spiritual rank. | | Then those (powers) which these produced by | their lust for power, he set in the middle | area, since they are powers of ambition, so | that they might exercise dominion and give | commands with compulsion and force to the | establishment which is beneath them. | | Those which came into being through envy and | jealousy, and all the other offspring from | dispositions of this sort, he set in a servile | order controlling the extremities, commanding | all those which exist and all (the realm of) | generation, from whom come rapidly destroying | illnesses, who eagerly desire begetting, who | are something in the place where they are from | and to which they will return. | | And therefore, he appointed over them | authoritative powers, acting continuously on | matter, in order that the offspring of those | which exist might also exist continuously. | | For this is their glory. |

### Part II

#### 11. The Creation of Material Humanity

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165  The matter which flows through its form (is) a | cause by which the invisibility which exists | through the powers [...] for them all, for | [...], as they beget before them and destroy. | | The thought which is set between those of the | right and those of the left is a power of | begetting. | | All those which the first ones will wish to | make, so to speak, a projection of theirs, | like a shadow cast from and following a body, | those things which are the roots of the | visible creations, namely, the entire | preparation of the adornment of the images and | representations and likenesses, have come into | being because of those who need education and | teaching and formation, so that the smallness | might grow, little by little, as through a | mirror image. | | For it was for this reason that he created | mankind at the end, having first prepared and | provided for him the things which he had | created for his sake. | | Like that of all else is the creation of | mankind as well. | | The spiritual Logos moved him invisibly, as he | perfected him through the Demiurge and his | angelic servants, who shared in the act of | fashioning in multitudes, when he took counsel | with his archons. | | Like a shadow is earthly man, so that he might | be like those who are cut off from the | Totalities. | | Also he is something prepared by all of them, | those of the right and those of the left, | since each one in the orders gives a form to | the [...] in which it exists. | | The [...] which the Logos who was defective | brought forth, who was in the sickness, did | not resemble him, because he brought it forth | forgetfully, ignorantly, and defectively, and | in all the other weak ways, although the Logos | gave the first form through the Demiurge out | of ignorance, so that he would learn that the | exalted one exists, and would know that he | needs him. | | This is what the prophet called "Living | Spirit" and "Breath of the exalted aeons" and | "the Invisible," and this is the living soul | which has given life to the power which was | dead at first. | | For that which is dead is ignorance. | | It is fitting that we explain about the soul | of the first human being, that it is from the | spiritual Logos, while the creator thinks that | it is his, since it is from him, as from a | mouth through which one breathes. | | The creator also sent down souls from his | substance, since he, too, has a power of | procreation, because he is something which has | come into being from the representation of the | Father. | | Also those of the left brought forth, as it | were, men of their own, since they have the | likeness of . | | The spiritual substance is a single thing and | a single representation, and its weakness is | the determination in many forms. | | As for the substance of the psychics, its | determination is double, since it has the | knowledge and the confession of the exalted | one, and it is not inclined to evil, because | of the inclination of the thought. | | As for the material substance, its way is | different and in many forms, and it was a | weakness which existed in many types of | inclination. | | The first human being is a mixed formation, | and a mixed creation, and a deposit of those | of the left and those of the right, and a | spiritual word whose attention is divided | between each of the two substances from which | he takes his being. | | Therefore, it is said that a paradise was | planted for him, so that he might eat of the | food of three kinds of tree, since it is a | garden of the threefold order, and since it is | that which gives enjoyment. | | The noble elect substance which is in him was | more exalted. | | It created and it did not wound them. | | Therefore they issued a command, making a | threat and bringing upon him a great danger, | which is death. | | Only the enjoyment of the things which are | evil did he allow him to taste, and from the | other tree with the double (fruit) he did not | allow him to eat, much less from the tree of | life, so that they would not acquire honor | [...] them, and so that they would not be | [...] by the evil power which is called "the | serpent." And he is more cunning than all the | evil powers. | | He led man astray through the determination of | those things which belong to the thought and | the desires. | | made him transgress the command, so that | he would die. | | And he was expelled from every enjoyment of | that place. | | This is the expulsion which was made for him, | when he was expelled from the enjoyments of | the things which belong to the likeness and | those of the representation. | | It was a work of providence, so that it might | be found that it is a short time until man | will receive the enjoyment of the things which | are eternally good, in which is the place of | rest. | | This the spirit ordained when he first planned | that man should experience the great evil, | which is death, that is complete ignorance of | the Totality, and that he should experience | all the evils which come from this and, after | the deprivations and cares which are in these, | that he should receive of the greatest good, | which is life eternal, that is, firm knowledge | of the Totalities and the reception of all | good things. | | Because of the transgression of the first man, | death ruled. | | It was accustomed to slay every man in the | manifestation of its domination, which had | been given it as a kingdom because of the | organization of the Father's will, of which we | spoke previously. |

### Part III

#### 12. The Variety of Theologies

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257  If both the orders, those on the right and | those on the left, are brought together with | one another by the thought which is set | between them, which gives them their | organization with each other, it happens that | they both act with the same emulation of their | deeds, with those of the right resembling | those of the left, and those of the left | resembling those of the right. | | And if at times the evil order begins to do | evil in a foolish way, the order | emulates, in the form of a man of violence, | also doing what is evil, as if it were a power | of a man of violence. | | At other times the foolish order attempts to | do good, making itself like it, since the | hidden order, too, is zealous to do it. | | Just as it is in the things which are | established, so (it is) in the things which | have come to be. | | Since they bring things unlike one another, | those who were not instructed were unable to | know the cause of the things which exist. | | Therefore, they have introduced other types | (of explanation), some saying that it is | according to providence that the things which | exist have their being. | | These are the people who observe the stability | and the conformity of the movement of | creation. | | Others say that it is something alien. | | These are people who observe the diversity and | the lawlessness and the evil of the powers. | | Others say that the things which exist are | what is destined to happen. | | These are the people who were occupied with | this matter. | | Others say that it is something in accordance | with nature. | | Others say that it is a self-existent. | | The majority, however, all who have reached as | far as the visible elements, do not know | anything more than them. | | Those who were wise among the Greeks and the | barbarians have advanced to the powers which | have come into being by way of imagination and | vain thought. | | Those who have come from these, in accord with | the mutual conflict and rebellious manner | active in them, also spoke in a likely, | arrogant and imaginary way concerning the | things which they thought of as wisdom, | although the likeness deceived them, since | they thought that they had attained the truth, | when they had (only) attained error. | | (They did so) not simply in minor | appellations, but the powers themselves seem | to hinder them, as if they were the Totality. | | Therefore, the order was caught up in fighting | itself alone, because of the arrogant | hostility of one of the offspring of the | archon who is superior, who exists before him. | | Therefore, nothing was in agreement with its | fellows, nothing, neither philosophy nor types | of medicine nor types of rhetoric nor types of | music nor types of logic, but they are | opinions and theories. | | Ineffability held sway in confusion, because | of the indescribable quality of those who hold | sway, who give them thoughts. | | Now, as for the things which came forth from | the of the Hebrews, things which are | written by the hylics who speak in the fashion | of the Greeks, the powers of those who think | about all of them, so to speak, the "right | ones," the powers which move them all to think | of words and a representation, they | them, and they grasped so as to attain the | truth and used the confused powers which act | in them. | | Afterwards they attained to the order of the | unmixed ones, the one which is established, | the unity which exists as a representation of | the representation of the Father. | | It is not invisible in its nature, but a | wisdom envelops it, so that it might preserve | the form of the truly invisible one. | | Therefore, many angels have not been able to | see it. | | Also, other men of the Hebrew race, of whom we | already spoke, namely the righteous ones and | the prophets, did not think of anything and | did not say anything from imagination or | through a likeness or from esoteric thinking, | but each one by the power which was at work in | him, and while listening to the things which | he saw and heard, spoke of them in [...]. | | They have a unified harmony with one another | after the manner of those who worked in them, | since they preserve the connection and the | mutual harmony primarily by the confession of | the one more exalted than they. | | And there is one who is greater than they, who | was appointed since they have need of him, and | whom the spiritual Logos begot along with them | as one who needs the exalted one, in hope and | expectation in accord with the thought which | is the seed of salvation. | | And he is an illuminating word, which consists | of the thought and his offspring and his | emanations. | | Since the righteous ones and the prophets, | whom we have previously mentioned, preserve | the confession and the testimony concerning | the one who is great, made by their fathers | who were looking for the hope and the hearing, | in them is sown the seed of prayer and the | searching, which is sown in many who have | searched for strengthening. | | It appears and draws them to love the exalted | one, to proclaim these things as pertaining to | a unity. | | And it was a unity which worked in them when | they spoke. | | Their vision and their words do not differ | because of the multitude of those who have | given them the vision and the word. | | Therefore, those who have listened to what | they have said concerning this do not reject | any of it, but have accepted the scriptures in | an altered way. | | By interpreting them, they established many | heresies which exist to the present among the | Jews. | | Some say that God is one, who made a | proclamation in the ancient scriptures. | | Others say that he is many. | | Some say that God is simple and was a single | mind in nature. | | Others say that his activity is linked with | the establishment of good and evil. | | Still others say that he is the creator of | that which has come into being. | | Still others say that it was by the angels | that he created. | | The multitude of ideas of this sort is the | multitude of forms and the abundance of types | of scripture, that which produced their | teachers of the Law. | | The prophets, however, did not say anything of | their own accord, but each one of them (spoke) | of the things which he had seen and heard | through the proclamation of the Savior. | | This is what he proclaimed, with the main | subject of their proclamation being that which | each said concerning the coming of the Savior, | which is this coming. | | Sometimes the prophets speak about it as if it | will be. | | Sometimes (it is) as if the Savior speaks from | their mouths, saying that the Savior will come | and show favor to those who have not known | him. | | They have not all joined with one another in | confessing anything, but each one, on the | basis of the thing from which he received | power to speak about him, and on the basis of | the place which he saw, thinks that it is from | it that he will be begotten, and that he will | come from that place. | | Not one of them knew whence he would come nor | by whom he would be begotten, but he alone is | the one of whom it is worthy to speak, the one | who will be begotten and will suffer. | | Concerning that which he previously was and | that which he is eternally - an unbegotten, | impassible one from the Logos, who came into | being in flesh - he did not come into their | thought. | | And this is the account which they received an | impulse to give concerning his flesh which was | to appear. | | They say that it is a production from all of | them, but that before all things it is from | the spiritual Logos, who is the cause of the | things which have come into being, from whom | the Savior received his flesh. | | He had conceived at the revelation of the | light, according to the word of the promise, | at his revelation from the seminal state. | | For the one who exists is not a seed of the | things which exist, since he was begotten at | the end. | | But to the one by whom the Father ordained the | manifestation of salvation, who is the | fulfillment of the promise, to him belonged | all these instruments for entry into life, | through which he descended. | | His Father is one, and alone is truly a father | to him, the invisible, unknowable, the | incomprehensible in his nature, who alone is | God in his will and his form, who has granted | that he might be seen, known, and | comprehended. |

#### 13. The Incarnate Savior and his Companions

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148  He it is who was our Savior in willing | compassion, who is that which they were. | | For it was for their sake that he became | manifest in an involuntary suffering. | | They became flesh and soul, that is, eternally | which (things) hold them and with corruptible | things they die. | | And as for those who came into being, the | invisible one taught them invisibly about | himself. | | Not only did he take upon the death | of those whom he thought to save, but he also | accepted their smallness to which they had | descended when they were in body and | soul. | | (He did so) because he had let himself be | conceived and born as an infant, in body and | soul. | | Among all the others who shared in them, and | those who fell and received the light, he came | into being exalted, because he had let himself | be conceived without sin, stain and | defilement. | | He was begotten in life, being in life because | the former and the latter are in passion and | changing opinion from the Logos who moved, who | established them to be body and soul. | | He it is has taken to himself the one | who came from those whom we previously | mentioned. | | He came into being from the glorious vision | and the unchanging thought of the Logos who | returned to himself, after his movement, from | the organization, just as those who came with | him took body and soul and a confirmation and | stability and judgment of things. | | They too intended to come. | | When they thought of the Savior they came, and | they came when he knew; they also came more | exalted in the emanation according to the | flesh than those who had been brought forth | from a defect, because in this way they, too, | received their bodily emanation, along with | the body of the Savior, through the revelation | and the mingling with him. | | These others were those of one substance, and | it indeed is the spiritual (substance). | | The organization is different. | | This is one thing, that is another. | | Some come forth from passion and division, | needing healing. | | Others are from prayer, so that they heal the | sick, when they have been appointed to treat | those who have fallen. | | These are the apostles and the evangelists. | | They are the disciples of the Savior, and | teachers who need instruction. | | Why, then, did they, too, share in the | passions in which those who have been brought | forth from passion share, if indeed they are | bodily productions in accordance with the | organization and Savior, who did not | share in the passions? | | The Savior was an image of the unitary one, he | who is the Totality in bodily form. | | Therefore, he preserved the form of | indivisibility, from which comes | impassability. | | They, however, are images of each thing which | became manifest. | | Therefore, they assume division from the | pattern, having taken form for the planting | which exists beneath the heaven. | | This also is what shares in the evil which | exists in the places which they have reached. | | For the will held the Totality under sin, so | that by that will he might have mercy on the | Totality and they might be saved, while a | single one alone is appointed to give life, | and all the rest need salvation. | | Therefore, it was from (reasons) of this sort | that it began to receive grace to give the | honors which were proclaimed by Jesus, which | were suitable for him to proclaim to the rest, | since a seed of the promise of Jesus Christ | was set up, whom we have served in (his) | revelation and union. | | Now the promise possessed the instruction and | the return to what they are from the first, | from which they possess the drop, so as to | return to him, which is that which is called | "the redemption." And it is the release from | the captivity and the acceptance of freedom. | | In its places, the captivity of those who were | slaves of ignorance holds sway. | | The freedom is the knowledge of the truth | which existed before the ignorance was ruling, | forever without beginning and without end, | being something good, and a salvation of | things, and a release from the servile nature | in which they have suffered. | | Those who have been brought forth in a lowly | thought of vanity, that is, (a thought) which | goes to things which are evil through the | thought which draws them down to the lust for | power, these have received the possession | which is freedom, from the abundance of the | grace which looked upon the children. | | It was, however, a disturbance of the passion | and a destruction of those things which he | cast off from himself at first, when the Logos | separated them from himself, (the Logos) who | was the cause of their being destined for | destruction, though he kept at | end of the organization and allowed them to | exist because even they were useful for the | things which were ordained. |

#### 14. The Tripartition of Mankind

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150  Mankind came to be in three essential types, | the spiritual, the psychic, and the material, | conforming to the triple disposition of the | Logos, from which were brought forth the | material ones and the psychic ones and the | spiritual ones. | | Each of the three essential types is known by | its fruit. | | And they were not known at first but only at | the coming of the Savior, who shone upon the | saints and revealed what each was. | | The spiritual race, being like light from | light and like spirit from spirit, when its | head appeared, it ran toward him immediately. | | It immediately became a body of its head. | | It suddenly received knowledge in the | revelation. | | The psychic race is like light from a fire, | since it hesitated to accept knowledge of him | who appeared to it. | | (It hesitated) even more to run toward him in | faith. | | Rather, through a voice it was instructed, and | this was sufficient, since it is not far from | the hope according to the promise, since it | received, so to speak as a pledge, the | assurance of the things which were to be. | | The material race, however, is alien in every | way; since it is dark, it shuns the shining of | the light, because its appearance destroys it. | | And since it has not received its unity, it is | something excessive and hateful toward the | Lord at his revelation. | | The spiritual race will receive complete | salvation in every way. | | The material will receive destruction in every | way, just as one who resists him. | | The psychic race, since it is in the middle | when it is brought forth and also when it is | created, is double according to its | determination for both good and evil. | | It takes its appointed departure suddenly and | its complete escape to those who are good. | | Those whom the Logos brought forth in | accordance with the first element of his | thought, when he remembered the exalted one | and prayed for salvation, have salvation | suddenly. | | They will be saved completely because of the | salvific thought. | | As he was brought forth, so, too, were these | brought forth from him, whether angels or men. | | In accordance with the confession that there | is one who is more exalted than themselves, | and in accordance with the prayer and the | search for him, they also will attain the | salvation of those who have been brought | forth, since they are from the disposition | which is good. | | They were appointed for service in proclaiming | the coming of the Savior who was to be and his | revelation which had come. | | Whether angels or men, when he was sent as a | service to them, they received, in fact, the | essence of their being. | | Those, however, who are from the thought of | lust for power, who have come into being from | the blow of those who fight against him, those | whom the thought brought forth, from these, | since they are mixed, they will receive their | end suddenly. | | Those who will be brought forth from the lust | for power which is given to them for a time | and for certain periods, and who will give | glory to the Lord of glory, and who will | relinquish their wrath, they will receive the | reward for their humility, which is to remain | forever. | | Those, however, who are proud because of the | desire of ambition, and who love temporary | glory, and who forget that it was only for | certain periods and times which they have that | they were entrusted with power, and for this | reason did not acknowledge that the Son of God | is the Lord of all and Savior, and were not | brought out of wrath and the resemblance to | the evil ones, they will receive judgment for | their ignorance and their senselessness, which | is suffering, along with those who went | astray, anyone of them who turned away; and | even more (for) wickedness in doing to the | Lord things which were not fitting, which the | powers of the left did to him, even including | his death. | | They persevered saying, "We shall become | rulers of the universe, if the one who has | been proclaimed king of the universe is | slain," (they said this) when they labored to | do this, namely the men and angels who are not | from the good disposition of the right ones | but from the mixture. | | And they first chose for themselves honor, | though it was only a temporary wish and | desire, while the path to eternal rest is by | way of humility for salvation of those who | will be saved, those of the right ones. | | After they confess the Lord and the thought of | that which is pleasing to the church and the | song of those who are humble along with her to | the full extent possible, in that which is | pleasing to do for her, in sharing in her | sufferings and her pains in the manner of | those who understand what is good for the | church, they will have a share in her hope. | | This is to be said on the subject of how men | and angels who are from the order of the left | have a path to error: not only did they deny | the Lord and plot evil against him, but also | toward the Church did they direct their hatred | and envy and jealousy; and this is the reason | for the condemnation of those who have moved | and have aroused themselves for the trials of | the Church. |

#### 15. The Process of Restoration

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251  The election shares body and essence with the | Savior, since it is like a bridal chamber | because of its unity and its agreement with | him. | | For, before every place, the Christ came for | her sake. | | The calling, however, has the place of those | who rejoice at the bridal chamber, and who are | glad and happy at the union of the bridegroom | and the bride. | | The place which the calling will have is the | aeon of the images, where the Logos has not | yet joined with the Pleroma. | | And since the man of the Church was happy and | glad at this, as he was hoping for it, he | separated spirit, soul, and body in the | organization of the one who thinks that he is | a unity, though within him is the man who is | the Totality - and he is all of them. | | And, though he has the escape from the [...] | which the places will receive, he also has the | members about which we spoke earlier. | | When the redemption was proclaimed, the | perfect man received knowledge immediately, so | as to return in haste to his unitary state, to | the place from which he came, to return there | joyfully, to the place from which he came, to | the place from which he flowed forth. | | His members, however, needed a place of | instruction, which is in the places which are | adorned, so that they might receive from them | resemblance to the images and archetypes, like | a mirror, until all the members of the body of | the Church are in a single place and receive | the restoration at one time, when they have | been manifested as the whole body, namely the | restoration into the Pleroma. | | It has a preliminary concord with a mutual | agreement, which is the concord which belongs | to the Father, until the Totalities receive a | countenance in accordance with him. | | The restoration is at the end, after the | Totality reveals what it is, the Son, who is | the redemption, that is, the path toward the | incomprehensible Father, that is, the return | to the pre-existent, and (after) the | Totalities reveal themselves in that one, in | the proper way, who is the inconceivable one | and the ineffable one, and the invisible one | and the incomprehensible one, so that it | receives redemption. | | It was not only release from the domination of | the left ones, nor was it only escape from the | power of those of the right, to each of which | we thought that were slaves and sons, from | whom none escapes without quickly becoming | theirs again, but the redemption also is an | ascent to the degrees which are in the Pleroma | and to those who have named themselves and who | conceive of themselves according to the power | of each of the aeons, and (it is) an entrance | into what is silent, where there is no need | for voice nor for knowing, nor for forming a | concept, nor for illumination, but (where) all | things are light, while they do not need to be | illumined. | | Not only do humans need redemption, but also | the angels, too, need redemption, along with | the image and the rest of the Pleromas of the | aeons and the wondrous powers of illumination. | | So that we might not be in doubt in regard to | the others, even the Son himself, who has the | position of redeemer of the Totality, needed | redemption as well, - he who had become man, - | since he gave himself for each thing which we | need, we in the flesh, who are his Church. | | Now, when he first received redemption from | the word which had descended upon him, all the | rest received redemption from him, namely | those who had taken him to themselves. | | For those who received the one who had | received (redemption) also received what was | in him. | | Among the men who are in the flesh redemption | began to be given, his first-born, and his | love, the Son who was incarnate, while the | angels who are in heaven asked to associate, | so that they might form an association with | him upon the earth. | | Therefore, he is called "the Redemption of the | angels of the Father," he who comforted those | who were laboring under the Totality for his | knowledge, because he was given the grace | before anyone else. | | The Father had foreknowledge of him, since he | was in his thought before anything came into | being, and since he had those to whom he has | revealed him. | | He set the deficiency on the one who remains | for certain periods and times, as a glory for | his Pleroma, since the fact that he is unknown | is a cause of his production from his | agreement [...] of him. | | Just as reception of knowledge of him is a | manifestation of his lack of envy and the | revelation of the abundance of his sweetness, | which is the second glory, so, too, he has | been found to be a cause of ignorance, | although he is also a begetter of knowledge. | | In a hidden and incomprehensible wisdom he | kept the knowledge to the end, until the | Totalities became weary while searching for | God the Father, whom no one found through his | own wisdom or power. | | He gives himself, so that they might receive | knowledge of the abundant thought about his | great glory, which he has given, and (about) | the cause, which he has given, which is his | unceasing thanksgiving, he who, from the | immobility of his counsel, reveals himself | eternally to those who have been worthy of the | Father, who is unknown in his nature, so that | they might receive knowledge of him, through | his desire that they should come to experience | the ignorance and its pains. | | Those of whom he first thought that they | should attain knowledge and the good things | which are in it, they were planning - which is | the wisdom of the Father, - that they might | experience the evil things and might train | themselves in them, as a [...] for a time, so | that they might receive the enjoyment of good | things for eternity. | | They hold change and persistent renunciation | and the cause of those who fight against them | as an adornment and marvelous quality of those | who are exalted, so that it is manifest that | the ignorance of those who will be ignorant of | the Father was something of their own. | | He who gave them knowledge of him was one of | his powers for enabling them to grasp that | knowledge in the fullest sense is called "the | knowledge of all that which is thought of" and | "the treasure" and "the addition for the | increase of knowledge," "the revelation of | those things which were known at first," and | "the path toward harmony and toward the pre- | existent one," which is the increase of those | who have abandoned the greatness which was | theirs in the organization of the will, so | that the end might be like the beginning. | | As for the baptism which exists in the fullest | sense, into which the Totalities will descend | and in which they will be, there is no other | baptism apart from this one alone, which is | the redemption into God, Father, Son and Holy | Spirit, when confession is made through faith | in those names, which are a single name of the | gospel, when they have come to believe what | has been said to them, namely that they exist. | | From this they have their salvation, those who | have believed that they exist. | | This is attaining in an invisible way to the | Father, Son, and Holy Spirit in an undoubting | faith. | | And when they have borne witness to them, it | is also with a firm hope that they attained | them, so that the return to them might become | the perfection of those who have believed in | them and (so that) the Father might be one | with them, the Father, the God, whom they have | confessed in faith and who gave (them) their | union with him in knowledge. | | The baptism which we previously mentioned is | called "garment of those who do not strip | themselves of it," for those who will put it | on and those who have received redemption wear | it. | | It is also called "the confirmation of the | truth which has no fall." In an unwavering and | immovable way it grasps those who have | received the restoration while they grasp it. | | (Baptism) is called "silence" because of the | quiet and the tranquility. | | It is also called "bridal chamber" because of | the agreement and the indivisible state of | those who know they have known him. | | It is also called "the light which does not | set and is without flame," since it does not | give light, but those who have worn it are | made into light. | | They are the ones whom he wore. | | (Baptism) is also called "the eternal life," | which is immortality; and it is called "that | which is, entirely, simply, in the proper | sense, what is pleasing, inseparably and | irremovably and faultlessly and imperturbably, | for the one who exists for those who have | received a beginning." For, what else is there | to name it apart from "God," since it is the | Totalities, that is, even if it is given | numberless names, they are spoken simply as a | reference to it. | | Just as he transcends every word, and he | transcends every voice, and he transcends | every mind, and he transcends everything, and | he transcends every silence, so it is | Dittography with those who are that which he | is. | | This is that which they find it to be, | ineffably and inconceivably in (its) visage, | for the coming into being in those who know, | through him whom they have comprehended, who | is the one to whom they gave glory. |

#### 16. Redemption of the Calling

  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257  Even if on the matter of the election there | are many more things for us to say, as it is | fitting to say, nonetheless, on the matter of | those of the calling - for those of the right | are so named - it is necessary for us to | return once again to them, and it is not | profitable for us to forget them. | | We have spoken about them, - If there is | enough in what preceded at some length, how | have we spoken? | | In a partial way, - since I said about all | those who came forth from the Logos, either | from the judgment of the evil ones or from the | wrath which fights against them and the | turning away from them, which is the return to | the exalted ones, or from the prayer and the | remembrance of those who pre-existed, or from | hope and faith that they would receive their | salvation from good work, since they have been | deemed worthy because they are beings from the | good dispositions, (that) they have cause of | their begetting which is an opinion from the | one who exists. | | Still further (I said) that before the Logos | concerned himself with them in an invisible | way, willingly, the exalted one added to this | thought, because they were in need of him, who | was the cause of their being. | | They did not exalt themselves when they were | saved, as if there were nothing existing | before them, but they confess that they have a | beginning to their existence, and they desire | this: to know him who exists before them. | | Most of all (I said) that they worshipped the | revelation of the light in the form of | lightning, and they bore witness that it | appeared as salvation. | | Not only those who have come forth from the | Logos, about whom alone we said that they | would accomplish the good work, but also those | whom these brought forth according to the good | dispositions will share in the repose | according to the abundance of the grace. | | Also those who have been brought forth from | the desire of lust for power, having the seed | in them which is the lust for power, will | receive the reward for (their) good deeds, | namely those who acted and those who have the | predisposition toward the good, if they | intentionally desire and wish to abandon the | vain, temporal ambition, and they keep the | commandment of the Lord of glory, instead of | the momentary honor, and inherit the eternal | kingdom. | | Now, it is necessary that we unite the causes | and the effects on them of the grace and the | impulses, since it is fitting that we say what | we mentioned previously about the salvation of | all those of the right, of all those unmixed | and those mixed, to join them with one | another. | | And as for the repose, which is the revelation | of the form which they believed, (it is | necessary) that we should treat it with a | suitable discussion. | | For when we confessed the kingdom which is in | Christ, escaped from the whole | multiplicity of forms, and from inequality and | change. | | For the end will receive a unitary existence, | just as the beginning is unitary, where there | is no male nor female, nor slave and free, nor | circumcision and uncircumcision, neither angel | nor man, but Christ is all in all. | | What is the form of the one who did not exist | at first? | | It will be found that he will exist. | | And what is the nature of the one who was a | slave? | | He will take a place with a free man. | | For they will receive the vision more and more | by nature and not only by a little word, so as | to believe, only through a voice, that this is | the way it is, that the restoration to that | which used to be is a unity. | | Even if some are exalted because of the | organization, since they have been appointed | as causes of the things which have come into | being, since they are more active as natural | forces, and since they are desired because of | these things, angels and men will receive the | kingdom and the confirmation and the | salvation. | | These, then, are the causes. | | About the who appeared in flesh, they | believed without any doubt that he is the Son | of the unknown God, who was not previously | spoken of, and who could not be seen. | | They abandoned their gods whom they had | previously worshipped, and the lords who are | in heaven and on earth. | | Before he had taken them up, and while he was | still a child, they testified that he had | already begun to preach. | | And when he was in the tomb as a dead man the | angels thought that he was alive, receiving | life from the one who had died. | | They first desired their numerous services and | wonders, which were in the temple on their | behalf, to be performed continuously the | confession. | | That is, it can be done on their behalf | through their approach to him. | | That preparation which they did not accept, | they rejected, because of the one who had not | been sent from that place, but they granted to | Christ, of whom they thought that he exists in | that place from which they had come along with | him, a place of gods and lords whom they | served, worshipped, and ministered to, in the | names which they had received on loan. | | - They were given to the one who is designated | by them properly. | | - However, after his assumption, they had the | experience to know that he is their Lord, over | whom no one else is lord. | | They gave him their kingdoms; they rose from | their thrones; they were kept from their | crowns. | | He, however, revealed himself to them, for the | reasons which we have already spoken of: their | salvation and the return to a good thought | until [...] companion and the angels [...], | and the abundance of good which they did with | it. | | Thus, they were entrusted with the services | which benefit the elect, bringing their | iniquity up to heaven. | | They tested them eternally for the lack of | humility from the inerrancy of the creation, | continuing on their behalf until all come to | life and leave life, while their bodies remain | on earth, serving all their [...], sharing | with them in their sufferings and persecutions | and tribulations, which were brought upon the | saints in every place. | | As for the servants of the evil , though | evil is worthy of destruction, they are in | [...]. | | But because of the [...] which is above all | the worlds, which is their good thought and | the fellowship, the Church will remember them | as good friends and faithful servants, once | she has received redemption from the one who | gives requital. | | Then the grace which is in the bridal chamber | and [...] in her house [...] in this thought | of the giving and the one who [...] Christ is | the one with her and the expectation of the | Father of the Totality, since she will produce | for them angels as guides and servants. | | They will think pleasant thoughts. | | They are services for her. | | She will give them their requital for all that | which the aeons will think about. | | He is an emanation from them, so that, just as | Christ did his will which he brought forth and | exalted the greatnesses of the Church and gave | them to her, so will she be a thought for | these. | | And to men he gives their eternal dwelling | places, in which they will dwell, leaving | behind the attraction toward the defect, while | the power of the Pleroma pulls them up in the | greatness of the generosity and the sweetness | of the aeon which pre-exists. | | This is the nature of the entire begetting of | those whom he had when he shone on them in a | light which he revealed [...]. | | Just as his [...] which will be [...], so too | his lord, while the change alone is in those | who have changed. | | (6 lines missing) | | ... which [...] by him [...] said, while the | hylics will remain until the end for | destruction, since they will not give forth | for their names, if they would return once | again to that which will not be. As they were | [...] they were not [...] but they were of use | (in the) time that they were (in it) among | them, although they were not [...] at first. | If [...] to do something else concerning the | control which they have of the preparation, | [...] before them. - For though I continually | use these words, I have not understood his | meaning. - Some elders [...] him greatness. | | (6 lines missing) | | ... all [...] angels [...] word and the sound | of a trumpet, he will proclaim the great | complete amnesty from the beauteous east, in | the bridal chamber, which is the love of God | the Father [...], according to the power which | [...] of the greatness [...], the sweetness of | the [...] of him, since he reveals himself to | the greatnesses [...] his goodness [...] the | praise, the dominion, and the glory through | [...] the Lord, the Savior, the Redeemer of | all those belonging to the one filled with | Love, through his Holy Spirit, from now | through all generations forever and ever. | | Amen. |