Gnostic Doctrine

Saturday, 28 November 2020

[Talk Gnosis] Aeon Cards, Aeonology, & Gnostic Guidance


Advertising creative William Charnock has created the Aeon Cards, a powerful tool for guidance from the Aeons the active principles of reality that exert their energies on us and are manifest throughout the universe. The Aeons are found within and without and are a central aspect of the Gnostic Mythos. Explore them as well as plenty of insights into why Gnosticism, in multiple forms, is needed in the 21st Century in our interview! Check out the Aeon Cards here: https://www.nockwoodcards.com/aeon-us...

A Fractal Model of the Conscious Universe


Our universe is a fractal pattern of consciousness that repeats itself in endless cycles of organization and cooperation. To verify this concept, we will present traditional spiritual and religious traditions with cutting-edge science concepts. This will also include novel explanations of reincarnation, evolution, quantum entanglement, the Tao Te Ching, and Gnosticism. Astral Guest – Dr. Cyd Ropp, author of A Simple Explanation of Absolutely Everything: A Simple Fractal Model of the Conscious Universe. More information on Cyd: https://asimpleexplanation.blogspot.c... Get the book: https://amzn.to/36lBLok

Tuesday, 24 November 2020

Gematria

Gematria
or
The Meaning of Numbers in the Scriptures




Today we are accustomed to writing numbers as 1, 2, 3, 4, 5 etc. in Hindu Arabic numerals which are easily learned and allow calculations to be performed. But in the text of both the Old and New Testaments numbers were written out in full as words. 

In the centuries before Christ, the Babylonians, Greeks and, later, the Jews developed gematria systems for attributing numeric values to the letters of the alphabet. So, for example, the Hebrew letters א and ק and the Greek letters α and ρ were given values of 1 and 100, and so forth for each letter of the alphabet.

Gematria is the study of the numeric equivalents of Hebrew and Greek letters in order to find hidden meanings in the words.  In both Hebrew and Greek (the language in which the Bible is written), there are only alpha characters. There are no numeric characters. Therefore, when a Hebrew would want to write a number, he would use the corresponding Hebrew letter.   Various numbers are supposed to have spiritual meanings.

HOW GOD EMPLOYS NUMBERS IN THE HOLY BIBLE

No. 1 Just as number 1 is the foundation of all mathematics, so Yahweh is the
beginning of all. Number 1 therefore in Scripture pertains to God.

No. 2 The number of separation, witness or opposites.

No. 3 The number of Divine perfection. The complete number, the first perfect
number.

No. 4 The number of creative work—the number of organization, sometimes referred
to as the world number.

No. 5 The number of grace—free gift of God—the number of mercy.

No. 6 The number of flesh or pertaining to that which will be destroyed.

No. 7 The second perfect number. The number of spiritual perfection. The
covenant number. The number of God's seal.

No. 8 The number of resurrection—a new beginning. The number of immortality.

No. 9 The number of finality. The number of judgment.

No. 10 The third perfect number. The number of ordinal perfection.

No. 11 The number of disorganization. The number of incompleteness.

No. 12 The fourth perfect number. The number of governmental perfection.

No. 13 The number of sin. The number of rebellion.

No. 14 Double of seven. The number of double spiritual benefits.

No. 15 3 X 5—The number describing the ultimate of grace or mercy.

No. 17 Seventeen is not a multiple of any number. It has no factors. It is a
combination of 10 (ordinal perfection) and 7 (spiritual perfection). It is
therefore indicative of perfection of spiritual order, (see Rom. 8:35-39).

No. 19 Combination of 10 and 9. Denotes Divine order connected with judgment.

No. 20 The number of expectancy. It is one short of the ultimate of spiritual
perfection—3 X 7.

No. 21 The ultimate of spiritual perfection - 3 X 7.

No. 22 The double of 11. It carries the meaning of 11 (disorganization or
incompleteness in intensified form).

No. 24 The double of 12 (governmental perfection) and speaks of the new or
spiritual Jerusalem.

No. 25 Carries the essence of the square of 5 (mercy or grace).- ^

No. 27 The cube of 3 X 3 X 3. The ultimate of completeness.

No. 28 The product of 7 (spiritual perfection) X 4 (number of creation).

No. 29 The product of 20 (expectancy) plus 9 (judgment).

No. 30 Perfection of Divine order. 3 X 10 - see Luke 3:23.

No. 37 The word of God.

No. 40 The number of probation, trial and chastisement.

No. 70 Perfect spiritual order - 7 X 10.

No. 153 Gematria of "The sons of God."

No. 666, 666 is the number of the antichrist, the numeric value of his name in Greek equivalent gematria. 

No. 144,000 12 X 12  

The gematria of the name "Jesus" in Greek results in 888.  In John 21:11, after the resurrection the disciples caught 153 fish. The word "fish" in Greek is '' which has a numerical equivalent of 1224, or 8 x 153.  Also, 153 people received a blessing from Jesus in the four gospels (not counting the 5000 and examples like that).

Kabbalah and Gnostic Tarot Cards

Kabbalah and Gnostic Tarot Cards


Is magic part of classical Gnosticism? To answer this question we will have a reading from a text from the Nag Hammadi Library, called "On the Origin of the World"

Let us return to the aforementioned rulers, so that we may offer some explanation of them. Now, when the seven rulers were cast down from their heavens onto the earth, they made for themselves angels, numerous, demonic, to serve them. And the latter instructed mankind in many kinds of error and magic and potions and worship of idols and spilling of blood and altars and temples and sacrifices and libations to all the spirits of the earth, having their coworker fate, who came into existence by the concord between the gods of injustice and justice. (On the Origin of the World)

In nineteenth century Europe, spiritualism revived witchcraft and mysticism, and when wed with false Christianity, Satanism was born.

In the twentieth century, public Satanism came out, which coincides with a decline in power of Catholic church.  The opportunity for Satanism to grow comes at times of weakness and a need for good leadership.

Today, ‘Kabbalah’ is united with Satanism.  Tarot cards go with ‘Kabbalah’, the practice which developed in Babylon in the early middle ages.  The New Age religions appeal to believers of these powers, as do Free Masons, Order of the Golden Dawn.  Modern Satanism tries to define the occult in honest ways.

‘KABBALAH’. (HEBREW: tradition).  The mystical religious stream in JUDAISM, transmitted alongside the written law, seeks to explain the connection between God and creation, the existence of good and evil, to show the road to spiritual perfection, always preserving its basic Hebrew character.  Practicers of Kabbalah: Kabbalists. 

EXAMPLES: Superstitious belief in verses on amulets, or good luck charms, to protect from evil.

Spiritists: are also concerned with messages from the dead, They get involved in the whole range of spiritualist practices; tarot cards, ouija boards, automatic writing, etc.

People in the past wore amulets and talismans to protect themselves, and they turned to medicine men and shamans for cures. People today still carry “Saint” Christopher medals or wear “good luck” charms, and they have their séances, Ouija boards, crystal balls, horoscopes, and tarot cards

Some fortune-tellers work with Tarot cards. These special cards include 22 “Tarots” (or trumps) and 56 numeral cards. The numeral cards are divided into four suits. Each suit is given an overall sense and each card is given a specific meaning. The cards are interpreted according to their assigned meanings, modified by the combination of one card with another when dealt, drawn or spread out.

Tarot reading, too, is connected with astrology. The book How the Tarot Speaks to Modern Man explains that Tarot readers “base their interpretation of the cards upon the structure of the universe, particularly the solar system as symbolized by the Holy Cabala.” The “Cabala” (a body of Jewish occult doctrine) divides up the universe into three elements (fire, air and water), seven planets and the twelve signs of the zodiac—22 in all, corresponding with the 22 trump cards of the Tarot deck.

Isaiah 8:19 And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living [should they seek] unto the dead?

20 To the law and to the testimony! if they speak not according to this word, surely there is no morning for them..

Sunday, 8 November 2020

The Inner Aeons Ecclesiastes 3:11

The Aeon in their heart Ecclesiastes 3:11
or
The Aeons Within Us 





Before we begin this study we will have an opening reading from the Tripartite Tractate:

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. (the Tripartite Tractate)

What if I told you the aeons are within our hearts? You can discover them by self knowledge or gnosis.

The first clue is found in Ecclesiastes 3:11 which states that God put ha-olam in the human heart. Ha-olam can be translated as "age" "everlasting" "forever and ever" "eternal" “world” or “eternity.”

Ecclesiastes 3:11 ¶  Every thing hath he made beautiful in its [proper] time: he hath also placed the eternity in their heart, without a man’s being able to find out the work that God hath made from the beginning to the end. (Leeser's Jewish Bible)

Ecclesiastes 3:11 All the things which he made, considered as a whole, are good in his time. But with regard to all things considered as one whole, to them he hath assigned the whole age; so that no man can find out the work which God hath done from beginning to end. (Greek)

Ecclesiastes 3:11 ¶  The whole He hath made beautiful in its season; also, that knowledge He hath put in their heart without which man findeth not out the work that God hath done from the beginning even unto the end. (Young's)

Ecclesiastes 3:11 Everything he has made pretty in its time. Even time indefinite he has put in their heart, that mankind may never find out the work that the [true] God has made from the start to the finish (NWT)


From the Septuagint interlinear screenshot we can see that the word translated "age", "eternity" or "time indefinite" is the Greek word aeon. In the Hebrew the word is Olam both Hebrew and Greek words have the same meaning. 

Depending on the context aeon could mean a long stretch of time, a spiritual being or a realm in which spiritual beings live. Aeons are one of the orders of spirits, or spheres of being, that emanated from the Deity.

However there is another meaning to the word aeons which is shown in Ecclesiastes 3:11 the aeons are internal aspects of our nature

God has placed an inherit constitution in man the capability of conceiving of eternity, the struggle to apprehend the everlasting

The Bible says of humans: “He has put eternity into man’s mind.” (Ecclesiastes 3:11) We use this distinctive ability daily, even in as common an act as glancing in a mirror and thinking what our appearance will be in 10 or 20 years. And we are confirming what Ecclesiastes 3:11 says when we give even passing thought to such concepts as the infinity of time and space. The mere fact that we have this ability harmonizes with the comment that a Creator has put “eternity into man’s mind.

This ability also gives us a sense of divine purpose. God has a purpose for the aeons, which He makes in Christ Jesus.…in accord with the purpose of the eons, which He makes in Christ Jesus, our Lord (Ephesians 3:11).

However believers should be careful that the aeon their mind and heart is dwelling on is not the present aeon of this order of things: 

2Cor 4:4  In whom, the god of this age, hath blinded the minds of the unbelieving, to the end they may not discern the radiance of the glad-message of the glory of the Christ--who is the image of God.

Our mind can easily become corrupted. The joys and goals of this age can distract us or even replace our God-given hope

Rom 12:2  and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what [is] the will of God — the good, and acceptable, and perfect.

 What is meant by being “conformed to this age”? To be “conformed to this age” is to attach greater importance to the joys and goals of this life rather than to spiritual matters. Things of the Spirit should always come first in our life.

"be not fashioned or shaped in harmony with this present age, either in your thinking or your way of life".

Therefore, believers should not seek identification with the aims and objects of an "age" that is destined to pass away in ignominy. By not conforming to this age, we must concentrate our spiritual gaze upon the age to come, which will replace this sorrowing, sinful present existence (Eph. 2:7).

Let’s have a look now at Isaiah 57:15. “For thus says the High and Lofty One Who inhabits eternity.” Yahweh inhabits eternity, and yet He has put eternity in our hearts. Because eternity is within us than we have to look within ourselves to understand eternity or the aeons. This is called self knowledge or gnosis to know thyself

Man in himself is a microcosm, a little world humankind regarded as the representation in miniature of the universe

The author of the book The Syzygies of AEON puts it like this: 

The aeons are more than ideas and concepts they are active principles which influence us not from the outside like the stars and planets of astrology or tarot, but from within. The Aeons are inherit active principles which are spiritual, instinctive, organic elements that are part of our own being—physical, psychological, and spiritual (The Syzygies of AEON)

The Interpreter's Dictionary of the Bible (vol. IV, p. 643): Time: The O.T. and the N.T are not acquainted with the conception of eternity as timelessness. The O.T. has not developed a special term for "eternity." The word aeon originally meant "vital force," "life;" then "age," "lifetime." It is, however, also used generally of a (limited or unlimited) long space of time. The use of the word aeon is determined very much by the O.T. and the LXX. Aeon means "long distant uninterrupted time" in the past (Luke 1:10), as well as in the future (John 4:14). 

αἰών Aiwn is compounded of aei and wn. The word aei is from aw, aew, or ahmi, signifying primarily, "to blow, to breathe"; secondly, "to live, to pass or spend time." From this derivation aei would present the idea of a going on; and as a particle of time is expressive of that which is unlimited or undefined; "not so much that which cannot be bounded as that which is not bounded -- which is not attempted to be defined, but is considered as going on, on, on. Aei, therefore, alone, would not express the true idea of eternity, but only of time, whose end is not bounded by any specification. This flowing word, indicative of passing time, must be connected with, and, as it were, anchored upon another of more stability, in order to give it any kind of fixedness." This other word is wn, the particle of that verb of existence which expresses, in its philosophical sense, the highest mode of being. One part of the compound word, then, is unconfined; the other, since wn is of all tenses, altogether excludes the idea of time. Aiwn, then, is not time, long or short, bounded or endless. (Dr. John Thomas Eureka)

Eternity is not an endless number of years, and things that are spiritual and eternal cannot be measured by days and months and years.

Time is the measure that man gives to passing events. The only power in time is what man imparts to it. When man gets into the understanding of the Absolute, he takes his freedom from all bondage of time and declares that time shall no more enter into the substance of his mind or body or affairs.

Now let's look at the word essence now this is from the latin word essentia, essencia  from Latin essentia meaning "being, essence," abstract noun formed (to translate Greek ousia "being, essence") from essent-, present participle stem of esse"to be," from PIE root *es- "to be."

Now why am I talking about this word called essence because that is exactly what the Aeons are they are the essence of God they are different parts of God different to be parts of God states of God and we have many different kinds of aeons in the plural they are listed as word, will, thought, life, understanding, grace, perception prudence you see these are essences of God they are parts of God and they make up the wholeness

The word aeon originally meant "vital force," "life;" then "age," or "lifetime." this is because αἰών is so connected with ἄημι (aēr 109) to breathe, blow, as to denote properly that which causes life, vital force.

This vital force should be understood as a flowing energy that passes through us like a breathe. However it is not a singular force like the Jehovah's Witnesses understand the holy spirit as God's active force. 

Again quoting from the The Syzygies of AEON we can see:

[The aeons] are a diverse and complex set of forces that relate to each other in complex ways and were considered to be the closest our inferior minds could come to understanding the powers of God....These profound and powerful forces, that effected our very being, comprised a full spectrum of energies that existed within us. (The Syzygies of AEON)

1Kings 19:12  And after the earthquake a fire; [but] Yahweh [was] not in the fire: and after the fire a still small voice.

The Aeons speak to us through the Spirit. The "still small voice" is the inner silent voice of the aeons the inner consciousness of God's presence. The communion is not in words but ideas. So still, so small, so quiet is this secret place where God dwells in man that it may be overlooked, unless one retires into silent meditation in solitude, and in meekness seeks the Lord. The Aeons are made manifest as perfect wholeness through the enlightened mind.

The Aeons are the mediators and heralds of God

Ode 12:4 And the Most High has given Him to His aeons, which are the interpreters of His beauty, And the narrators of His glory, And the confessors of His purpose, And the preachers of His mind, And the teachers of His works. (Odes of Solomon)

Ode 12:8 And by Him the aeons spoke to one another, and those that were silent acquired speech. (Odes of Solomon)

It is important to know the names of the Aeons and there functions as part of achieving enlightenment. The Aeons are grouped together in male and female pairs 

There are Thirty aeons altogether which make up the Pleroma which literally translates to
“fullness” or “wholeness

The next clue comes from Colossians 2:9 were the word Pleroma is used: 

Col 2:9 because it is in him that all the fullness of the divine quality dwells bodily. 10 And so YOU are possessed of a fullness by means of him, who is the head of all government and authority (NWT)

Col 2:10  and in him ye are made full, who is the head of all principality and power: (ESV)

The fullness (pleroma) of the aeons or the divine aspects or attributes were manifested in Jesus. We too are made full in him been partakers of the divine quality (2peter 1:4)

"Ye are in Him (by virtue of union with Him) [filled full]" of all that you need (Joh 1:16). Believers receive of the divine Anointing which flows down from their Divine Head and High Priest (Ps 133:2). He is [full of] the "fullness" itself; we, are filled from Him. 

This in behalf of the spiritual body of Christ, so that this body of Christ’s followers is possessed of a fullness by means of him: “It is in [Christ] that all the fullness of the divine quality dwells bodily. And so you [Christians] are possessed of a fullness by means of him, 

In the The Letter of Peter to Philip from the Nag Hammadi Scriptures Jesus in answering a question to his disciples says “Concerning the Pleroma, it is I.  I was sent down in the body for the seed that had fallen away." 

Concerning the fullness, it is I. I (the christ or logos) was sent down in the body (of Jesus) for the seed that had fallen away. And I came down to their mortal model. But they did not recognize me, thinking I was a mortal. I spoke with the one who is mine, and the one who is mine listened to me just as you also who have listened to me today. And I gave him authority to enter into the inheritance of his fatherhood. And I took him the one who is mine up to my Father. They the Aeons were brought to completion filled with rest through his salvation. Since he was deficiency, he became fullness. “Concerning the fact that you are being detained, it is because you are mine. When you strip yourselves of what is corruptible, you will become luminaries in the midst of mortals. (The Letter of Peter to Philip, Nag Hammadi Codex VIII, 2)

"you will become luminaries in the midst of mortals" (The Letter of Peter to Philip)

to become luminaries means the believers will become aeons 

Thus, like Christ, the Gnostic Christians can also become 2et1q,<1>CTHp. Just as Christ is a fullness and an illurninator, so also the Gnostics become fullnesses and illurninators. Christ's fate is their fate, his lot their lot. Among the Gnostics the realization of salvation can involve a mystical identification with Christ, so that the author of the Gos. Phil. can proclaim that one is mystically united with the divine: >.1<11>. [y] >.nnm. >.KOJWnG i'fniU' >.KIi� [y >.] nln:' >.K(l)Wn6 Nln:° >.1<11>.y >.tl [e llt>T 1<)11>.oµrne ife1un, "You saw the Spirit, you became spirit; you saw Christ, you became Christ; you saw the [Father, you] will become the Father" (II 61,29-32) . 156 

Those who say, "There is a heavenly man and there is one above him" are wrong. For it is the first of these two heavenly men, the one who is revealed, that they call "the one who is below"; and he to whom the hidden belongs is that one who is above him. For it would be better for them to say, "The inner and outer, and what is outside the outer". Because of this, the Lord called destruction the "the outer darkness": there is not another outside of it. He said, "My Father who is in secret". He said, "Go into your chamber and shut the door behind you, and pray to your Father who is in secret" (Mt 6:6), the one who is within them all. But that which is within them all is the fullness. Beyond it, there is nothing else within it. This is that of which they say, "That which is above them". (Gospel of Philip)

For the Gnostics the Pleroma is not just a spatial place located above the physical heavens. The Pleroma or the Fullness is also an internal, spiritual state of being that is accessible in this life through direct experience. The Gospel of Philip says, “But that which is within them all is the fullness. Beyond it, there is nothing else within it. This is that of which they say, "That which is above them".

If we look now at our opening reading from the Tripartite Tractate we can see that the redemption which is called "an ascent to the degrees which are in the Pleroma" is accomplished "according to the power of each of the aeons"

The redemption meant being brought back from a state of horrible deficiency and emptiness and being restored to this otherwise inaccessible divine fullness within oneself. The Treatise on Resurrection holds that when someone’s spirit is saved, “fullness fills what it lacks.” 

The Gospel of Truth elaborates:

Thus fullness, which has no deficiency but fills up deficiency, is provided to fill a person’s need, so that the person may receive grace. While deficient, the person had no grace, and because of this a diminishing took place where there was no grace. When the diminished part was restored, the person in need was revealed as fullness.(The Gospel of Truth.)

Likewise, in the Secret Book of James, Christ urges his listeners to “Be filled and leave no space within you empty.” And the Gnostic author of the Prayer of the Apostle Paul, as if responding to this commandment, says to Christ, “You are my fullness.”

Thus, the Gnostics’ cosmology was what it was in order to facilitate the inner spiritual transformation they called “gnosis,” the root of the word “Gnostic.”

Saturday, 7 November 2020

Secrets of Salome: Unveiling the Hidden Disciple

Secrets of Salome: Unveiling the Hidden Disciple



Secrets of Salome, is an in-depth investigation into the identity and traditions surrounding Salome, a disciple of Jesus.

Secrets of Salome: Unveiling the Hidden Disciple Kindle Edition
by Angela Elwell (Author) Format: Kindle Edition

https://www.amazon.com/Secrets-Salome-Unveiling-Hidden-Disciple-ebook/dp/B08L8J25VN/


Aeon Cards

AEONOLOGY BOOK AND CARDS




Limited first edition of 300.
AEON cards re-discover the ancient practice of Aeonology.
This gorgeous first edition of the book is both a guide and explanation of the origin Aeons. Only 300 books were published in foiled, linen covered, hardback book with incredible images of each of the Aeon cards and guidance for how to do your own aeonology readings.

Each numbered book comes with a beautiful set of Aeon cards.


NOCKWOOD CARDS

The original Nockwood behavioral archetype cards are available at the store. Each deck comes with the beautiful designed 'guide' which explains the different archetypes and their historic origin.

https://www.nockwoodcards.com/buy

https://www.nockwoodcards.com/buy/AEON-c18195019

This beautiful numbered set of book, cards and a poster of the 2nd Century poem "Thunder, the perfect mind".

The AEON book is beautifully printed, hard back, foiled and linen cover. Each of these first edition books is numbered and a record will be kept of the 300 people who are lucky enough to order these books.

The book describes the origins of the Aeons and the meaning of each of the cards. At the back of the book are a number of different methods for conducting readings.

The cards are high quality, playing cards designed for regular use. They are specifically made for heavy use so they will keep their colorful design through the most rigorous of daily reflections or rituals.

These 300 books also come with a poster sized representation of the 2nd Century poem ":Thunder, the perfect mind". This poem a beautiful piece has been transformed into a circular mandala representing wholeness of being. It's an amazing tool for reflection and focus.



Wednesday, 4 November 2020

The Hierarchy of the Pleroma

The Hierarchy of the Pleroma







There are many parallels between Gnosticism and Christianity, including a belief in angels. One key difference between these two religious belief systems is that Gnostics recognize a divine hierarchy above the angels. This hierarchy, known as the Pleroma, is populated by beings called aions. Angels are messengers between humankind and the aions of the Pleroma, and ultimately between humankind and the true God. As messengers, angels are not directly worshipped, but they are called upon to take prayers to the true God on behalf of humankind -- a practice similar to Catholics praying for the intercession of saints.

While the transcendent god or invisible spirit is inconceivable and ineffable, the pleroma (Greek: “full perfection”) of the divine is a hierarchical family of personified aeons, who emerge as the fruit of the spirit’s self-contemplation or self-expression. 

In Sethian Gnosticism, there is a hierarchy of feminine principles most likely rooted in Jewish Wisdom Literature: the ultimate saviour and exalted divine mother Barbelo and a lower figure, Sophia, who gave rise to Yaldabaoth, the creator of the material world. The creator wanted to confine Adam, so he created a physical body to contain him and placed parts of his mother’s essence in humanity. Finally, Epinoia, spiritual Eve, appears to enlighten Adam (mankind) with the knowledge of his association with Barbelo, the divine Protennoia (first thought).

Some Gnostics taught of the Beyond the Deep, a hierarchy of Deeps; and curiously enough in The Untitled Text from the Bruce Codex we meet with such hierarchies, and also find them assumed in the Pistis Sophia treatise. What absurdity, then, to seek a "beginning" in infinitude! Such a conception as a beginning was low down in the scale of being; we can speak of the "beginning" of some special phenomenal universe, but there is an infinitude of such universes, and infinitude has no beginning. 

This is he who is sought in every place. And this is the Father from whom, like a light-spark, the monad came forth, beside which all the worlds are as nothing. . . . It is this which moved all things with its shining. And they received gnosis and life and hope and rest and love and resurrection and faith and rebirth and the seal. This is the ennead which came from the Father of those without beginning,  who alone is Father and Mother unto himself, whose pleroma surrounds the twelve deeps -

1. The first deep is the all-wise from which all sources have come.

2. The second deep is the all-wise from which all the wise have come.

3. The third deep is the all-mystery from which, or out of which, all mysteries have come.

4. The fourth deep moreover is the all-gnosis out of which all gnoses have come.

5. The fifth deep is the all-chaste from which everything chaste has come.

6. The sixth deep is silence. In this is every silence.

7. The seventh deep is the insubstantial door from which all substances has come forth.

8. The eight deep is the forefather from whom, or out of whom, have come into existence all forefathers.

9. The ninth deep moreover is an all-father and a self-farther, that is, every fatherhood is in him and he alone is father to them.

10. The tenth deep is the all-powerful from which has come every power.

11. The eleventh deep moreover is that in which is the first invisible one, from which all invisible ones have come.

12. The Twelfth deep moreover is the truth from which has come all truth. (The Untitled Text from the Bruce Codex)


The Pleroma is a hierarchy where each aeon occupies a station according to a certain level of gnosis

The primal Tetrad is both an individual entity and a quartet of unities—a complex unity. The unities relate to each other in a hierarchy and sequence modeled upon their character. 

Names are important in this Ogdoad, just as they are in Epiphanes’ Tetrad. They are patterned to reinforce the numerical structure of the aeonic realm. They indicate hierarchy and function.

So the hierarchy proceeds from the Pleroma downward, to the spiritual realm of Wisdom’s Resolution, to the Demiurge, and finally to the material world. 

Because the Demiurge creates the seven heavens, he is called the Hebdomad; and Akhamoth (i.e. Wisdom) is called the Ogdoad, thus “preserving the number of the original, first Ogdoad of the Pleroma” (Against Heresies 1.5.2–4)


Sophia (Wisdom) or simply the Logos. This being is described as the final emanation of a divine hierarchy, called the Plêrôma or "Fullness," at the head of which resides the supreme God, the One beyond Being.

Basilides does not call upon his hearers to abandon the material realm only to dissolve into negativity; instead, he offers them a new life, by appealing to the grand hierarchy of rulers persisting above the material realm (cf. Fragment D). When one turns to the greater hierarchy of Being, there results a "creation of good things" (Fragment C, translation modified). Love and personal creation—the begetting of the Good—are the final result of Basilides' vaguely dialectical system, and for this reason it is one of the most important early expressions of a truly Christian, if not "orthodox," philosophy.


The Gnostic Understanding of the Tabernacle

 The Valentinian Teachings on the Tabernacle 





Tabernacle (Hebrew: מִשְׁכַּן‎, mishkan), a transportable tent of worship used by Israel; at times also called “the tent of meeting.” (Ex 39:32, 40; .) In Hebrew it is called mishkan´ (residence; dwelling; tabernacle), ´o´hel (tent), and miqdash´ (sanctuary). In Greek it is referred to as skene´, which means “tent; booth; residence; dwelling place.”

Irenaeus provides evidence that the Valentinians envisaged the divine world as a complex structure resembling a series of temple rooms, with the ‘Pleroma’ (Fullness) as the holy of holies. According to the Valentinian myth which he relates, in the Pleroma is the invisible and incomprehensible First-Father, who is responsible for a series of emanations, or Aeons. For the Valentinians entry into the Pleroma is the ultimate stage of salvation for the ‘spiritual’.

For Valentinians there are multiple levels of interpretation when it comes to the temple or Tabernacle for example the Gospel of Philip understands the three structures or three rooms or chambers of the Temple to refer to baptism, redemption; and the bridal chamber:

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber. (Gospel of Philip)

Here in the Gospel of Philip the Temple is divided into three sections "the holy place, the holy of the holy and the holy of holies" the holy place could refer to the Inner Court (1 Kings 6:36), or Court of the Priests (2 Chr. 4:9), outside the temple building were the brazen altar and Laver are located. 

It is possible that the porch or vestibule is counted here as a separate room. Philo also mentions three sections in Mos. 2. 101, but he describes the Tabernacle, not the Temple in Jerusalem, like the passage in the Gospel of Philip.

Heracleon understands the holy of holies to refer to the divine realm or Peroma: 

The sanctuary is the Holy of Holies, into which only the High-Priest enters, into which the spiritual go. The temple courtyard, where the Levites also enter, is a symbol of the animate ones who attain a salvation outside the Fullness (Pleroma). (Heracleon: Fragments from his Commentary on the Gospel of John)

The Testament of Levi recounts an ascent into the heavenly Temple comparable to 1 Enoch. Researchers have argued that earlier versions of this text rely on a cosmology of three heavens through which Levi journeys. Later versions have expanded the heavens to seven ( See RH. Charles, The Greek Versions of the Testaments of the Twelve Patriarchs (repr.; Oxford: Oxford University Press, 1960), p. xxviii; Kee, O T P , I, pp. 775-80 and 788-89 nn. 2d and 3a; )

Whoever belongs to the priestly order can go inside the curtain along with the high priest. For this reason the curtain was not torn only at the top, for then only the upper realm would have been opened. It was not torn only at the bottom, for then it would have revealed only the lower realm. No, it was torn from top to bottom. The upper realm was opened for us in the lower realm, that we might enter the hidden realm of truth. (Gospel of Philip)

Therefore, he says, it has a veil in order that the things may not be destroyed by the sight of it. And only the archangel enters it, and to typify this the high priest every year enters the holy of holies. From thence Jesus was called and sat down with Space, that the spirits might remain and not rise before him, and that he might subdue Space and provide the seed with a passage into the Pleroma. (Extracts from the Works of Theodotus)

According to Valentinians theologians, the divine Fullness (pleroma) corresponds to the Holy of Holies in the Temple (Herakleon Fragment 13). Like the Holy of Holies, the Pleroma is separated from the "outer tent" (i.e. the cosmos) by a boundary or Limit which is often described as a curtain or "veil". 

The Gospel of Philip compares the hidden nature of the Pleroma to that of the Holy of Holies: "At the present time we have access to the visible aspects of creation. We say that they are mighty and glorious, but the hidden things are powerless and contemptible. Are the hidden aspects of Truth like this? Are they powerless? Are they contemptible? No, rather it is these hidden aspects that are mighty and glorious. The mysteries of Truth are manifestly representations and images. Thus the bridal chamber (i.e. Pleroma) remains hidden. It stands for the Holy in the Holy." (Gospel of Philip 105)

In the Extracts from the Works of Theodotus. 38 the allegory of the Temple is related to the ascent of the pneumatics to the Pleroma. Jesus is identified with the High Priest who is allowed to enter into the Holy of Holies. Strikingly, the Holy of Holies does not depict the Pleroma, but the throne of the Demiurge, which has a veil so that the spiritual human beings are not destroyed by the sight of it. The task of the Savior is to subdue the flames and to provide an entrance for the pneumatics to the Pleroma. For the allegory of the Temple in the Gospel of Philip, see Ronald McL. Wilson, The Gospel of Philip. Translated from the Coptic Text, with an Introduction and Commentary (London: A. R. Mowbray & Co., 1962), 139-141.

The Heavenley Tabernacle

Gen 1:6 Then God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters."

expanse: the Hebrew word raqia sometimes translated "firmament" means, literally, an "expansion", and so indicates the Scriptural anticipation by many thousand years, of the modern scientists' "expanding universe". Raqah the verb is used by Jeremiah to speak of "silver spread into plates" (Jer. 10:9). Job speaks of Him "which alone spreadeth out the heavens" (Job 9:8), and who "stretcheth out the north over the empty place" (tohu, "without form" of Genesis 1:2), (Job 26:7). The stretched-out heavens are likened to a tent or tabernacle.

"That stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in" (Isa. 40:22).

"He that created the heavens, and stretched them out" (Isa 42:5).

"That stretched forth the heavens alone" (Isa. 44:24; 51:13; Zech. 12:1)

Not only is the firmament spoken of in language that reminds of the Tabernacle, there is a reference in Job, that suggests that the earth too, is looked upon as the ground upon which this tabernacle of the sky rests.

Psa 19:5 LXX (18:5) In the sun he has set his tabernacle; and he comes forth as a bridegroom out of his chamber: he will exult as a giant to run his course.

Hebrew 9:11 But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation.

Ex 25:9 According to all that I shew thee, [after] the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make [it].

Heb 8:5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount.

The tabernacle was built after the pattern that was shown to Moses in the mount.

XXXI. (95) Now, Bezaleel, being interpreted, means God in his shadow. But the shadow of God is his word, which he used like an instrument when he was making the world. And this shadow, and, as it were, model, is the archetype of other things. For, as God is himself the model of that image which he has now called a shadow, so also that image is the model of other things, as he showed when he commenced giving the law to the Israelites, and said, "And God made man according to the image of God."{46}{#ge 1:26.} as the image was modelled according to God, and as man was modelled according to the image, which thus received the power and character of the model. (Allegorical Interpretation, III)

The Zohar, a mystical text believed to have been written in the 13th century, saw the tabernacle as a reflection of the process of the creation of the universe. Indeed, the Zohar points out, the language used to describe how God created the universe in the Book of Genesis is identical to the language used to describe the artist Bezalel’s building of the tabernacle in the Book of Exodus.

The Building of the Tabernacle

The tabernacle is symbolic of inner purification

The setting up of the tabernacle means the establishing of a new state of perception within the mind.

"The tabernacle or the tent of meeting" means that a definite point shall be established in mind where we shall dwell in the spirit of the Divine Mind composed of archetype ideas, which moves as a tent wherever we go.

It was not that God needed a physical sanctuary on earth, but that each one of us is called to build a tabernacle for God in our hearts, preparing ourselves to become a sanctuary for God.

"The  tabernacle of Meeting" can also be said to symbolize the indwelling spirit in a believer 

Bestowal for Bestowal

The first step toward the building was the giving of gifts (Exod. 25:1-9). A great variety was called for. The gifts included jewels, gold, silver, brass, spices, oil, skins, linen, acacia wood, and help in preparing the materials for the tabernacle and its furnishings, and in erecting it. The gifts had to be a freewill offering from the heart (Exod. 25:2). We are here shown that we must give up the material things of value before we can build the spiritual. Back of these material ideas, however, is the substance that is converted into the new. Nothing is lost in the divine economy. Every experience leaves its form in the soul, and in the divine alchemy may be converted into gold for the tabernacle.

The freewill offering would refer to the aeon Theletos

The Tabernacle as a body

The Tabernacle is a tent this tent is symbolic of the human body:

2 Corinthians 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

2 Peter 1:13 Yes, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;

Exodus 26:6 New Living Translation
Then make fifty gold clasps and fasten the long curtains together with the clasps. In this way, the Tabernacle will be made of one continuous piece.

The phrase, "the Tabernacle will be one continuous piece" demonstrates that all its parts together form a single whole.

In man too, there are a number of different limbs, upper and lower. Some are on the inside [such as the brain, heart, liver etc.], and some are on the outside [such as the arms and legs]. Yet all together they form one composite body called a man.

The Talmud tells us (Tractate Makkot 23b) that there are 613 commandments (mitzvot) in the Torah; 248 Positive Commandments (do's) and 365 Negative Commandments (do not's).

the various parts of the Tabernacle, just like the 248 mitzvot and the 248 limbs of the human body, all form a composite whole that reflects the Divine Image in which man was created.

The tabernacle represents the temporal body:











From these slides above we can see the Tabernacle is made up of human body parts on a natural level it is symbolic of the church of God which is supposed to be a living Tabernacle joined together in fellowship. This is called the body of Christ or the multitudinous Christ




Next the Tabernacle is symbolic of Adam Kadmon the Cosmic Man in kabbalah the 10 Sefirot make up the body of Adam Kadmon

The anthropomorphic name of Adam Kadmon denotes that it contains both the ultimate divine purpose for mankind, as well as an embodiment of the Sefirot (divine attributes).

The tabernacle is symbolic of the human body. Yet it is not the natural body but the spiritual body this body is known to most people as Adam Kadmon the Cosmic Man the 10 Sefirot make the body of Adam Kadmon

There are ten Sefirot there are ten items in the Tabernacle which symbolize the sefirot as follows

The cherubs on the Ark - keter
The Ark - bina
The Curtain - chochma
The Menorah (Lampstand) - chesed
The Table - gevura
The Altar - tiferet with its connection to malchut
The Basin and Jug or Laver - netzach and hod
All in its Weight/shekel - malchut

Because of this [that all is included in its weight/shekel] Israel were commanded, "This [in Hebrew 'zeh'] they shall give…half a shekel according to the shekel of the Sanctuary." (Ex. 30:13)
The word 'zeh' hints at the sefira of malchut as in the verse "This [zeh] is the gate to God" (Psalms 18:20). We enter the realm of the spiritual through a properly rectified reality (malchut).

Note that malchut would correspond to the lowest aeon wisdom or Sophia 

The Pleroma is also described as a body: 

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. (The Tripartite Tractate)

The Aeons are also described as a body:

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. (The Tripartite Tractate)

Aeon=Age. Age= period. As a period of time is an accurate description of a interpretation of Aeon as applied to the Bible. However with Gnosticism Aeons are more complex Aeons are first aspects or attributes of the Father. For example, logos is an Aeon, Wisdom, hope, grace etc. Next aeons are spatial as well as temporal. They can be divine beings which have also emanated from the Father   

Body meaning: 

the use of the body domain to archetypal things that do not from the outset have anything to do with the human body, in other words, body metaphors. The body should be understood as a corporate being like the Body politic in Hobbes' Leviathan

Basically the pleroma is a body made up of the emanations of the Aeons 

The Aeons Make Up the Spiritual Tabernacle

According to Irenaeus in Against Heresies (Book I, Chapter 18) the Tabernacle is made up from the aeons or emanations. Irenaeus does not go into detail only a summary of the teaching. I believe the purpose of the Aeons in the Tabernacle was to show the levels of ascension in the divine realm. However Philo of Alexandria gives us some information on how we are to understand this: 

XXXIII. (132) But, if indeed one is to understand these things as said not of the tabernacle or altar of sacrifice which are visible, and which are made of inanimate and perishable materials, but of those objects of speculation which are invisible and perceptible only by the intellect, of which these other things are only the images perceptible by the outwards senses; he will all the more marvel at the explanation. (133) For since the Creator has in every instance made one thing a model and another a copy of that model, he has made the archetypal pattern of virtue for the seal, and then he has on this stamped an impression from it very closely resembling the stamp. Therefore, the archetypal seal is the incorporeal idea being a thing as to its intrinsic nature an object of the outward senses, but yet not actually coming within the sphere of their operations. Just as if there is a piece of wood floating in the deepest part of the Atlantic sea, a person may say that the nature of wood is to be burned, but that that particular piece never will be burnt because of the way in which it is saturated with salt water. XXXIV. (134) Let us then look upon the tabernacle and the altar as ideas, the one being the idea of incorporeal virtue, and the other as the emblem of an image of it, which is perceptible by the outward senses. Now it is easy to see the altar and the things which are on it, for they have all their preparations out of doors, and are consumed by unquenchable fire, so as to shine not by day alone, but also by night; (135) but the tabernacle and all things that are therein are invisible, (Philo of Alexandria, On Drunkenness)

Philo tells us to look upon the tabernacle and the altar as ideas. These incorporeal ideas are the archetypal pattern from which the tabernacle was made. These ideas as Philo refers to them are the aspects or attributes of the Father which are called Sefirot in Kabbalah and Aeons in Gnosticism.

 According to Philo this tabernacle is wisdom:

Do you not see that also when he received the tabernacle from God, and this tabernacle is wisdom, in which the wise man tabernacles and, dwells, he fixed it firmly and founded and built it up strongly, not in the body but out of it; for he likens this to an encampment, to a camp I say full of wars and of all the evils which war causes, and which has not portion with peace. "And it was called the tabernacle of Testimony;"{29}{#ex 33:7.} that is to say wisdom was borne witness to by God.
 

The Following is a taken adapted and amplified from Against Heresies (Book I, Chapter 18): 


The Triacontad

The outside length of the structure is calculated from the figures respecting the side boards in Exodus 26:16-18 which says each side contained 20 boards, each 1½ cubits wide, yielding 30 cubits overall for the Tabernacle’s outer side measurement.

Now the length of the holy tabernacle was thirty cubits; corresponds to the Triacontad.

The Triacontad is a group of 30 aeons

Each part of the Tabernacle is related to different Aeons. Each level has its emanations. it's Syzygies of male and female aeons. By level I mean the groups of the aeons which are referred to as the Tetrad, the Ogdoad, the Decad and the Dodecad 

Thirty is the sum total of the number of the Aeons the union of all these, which is called the Triacontad

Thirty is compounded of 6 χ 5 which is the number of flesh (6) blended with grace (5). That number was accepted of the angel.

Allowing thirty days to a month in a lunar year, the number of days totals 370. However, it is claimed that every alternate month in the Jewish calendar is limited to 29 days, making this period approximately 365 days, or a solar year.

The number 30 (2+4+6+8+10=30), which is also the total number of aeons in the Pleroma is called the Triacontad

triacontad: The group of thirty aeons divided into the ogdoad (eight), the duodecad (twelve), and the decad (ten). 

 the Dodecad (2+4+6) as well as the Triacontad (2+4+6+8+10=30)

The form of Valentinianism most familiar today espoused thirty aeons, the Triacontad. In this system, which seems to have been widespread and popular even then, the classical Ogdoad is expanded to include a Decad and a Dodecad. (chs.harvard.edu/)

In the Valentinian Exposition from The Nag Hammadi Library refers to the Triacontad four times:

But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. And the year of the Lord (Valentinian Exposition)

Sometimes the Triacontad led to yet more aeons. In a variation of this extended system, the Ogdoad, Decad, and Dodecad are synthesized to get 360 (8 × 10 × 12), “the Pleroma of the year,” which is then linked to the year of the Lord (Isaiah 61.2). What role these 360 aeons played is unclear (chs.harvard.edu/)

The Duodecad

As to the Duodecad, the twelve sons of Jacob, Genesis 35:22, Genesis 49:28 from whom also sprung twelve tribes — the breastplate of the high priest, which bore twelve precious stones and twelve little bells, — the twelve stones which were placed by Moses at the foot of the mountain, Exodus 24:4 

The Duodecad a group of twelve Aeons

A believer starts off in ignorance and error (See the Gospel of Truth) before entering the gate of the court 

The gate of the court would represent wisdom (Sophia) the last or the lowest aeon her partner is willed or Will (Theletos) a person has to will themselves into the outer court of the Tabernacle. 

Theletos meaning natural or free will,

This is the beginning of Ascension 

Upon entering the Tabernacle a believer becomes a Child of Ecclesia (Ecclesiasticus) and enjoys the Blessedness (Macariotes)

  
The Decad

The Tabernacle has ten curtains (Exodus 26:1, Exodus 36:8), and the gates measure ten cubits, all symbols of the Decad.

Exodus 36:21 Now the columns of ten cubits [high], and the ten sons of Jacob who were at first sent into Egypt to buy corn, and the ten apostles to whom the Lord appeared after His resurrection,--Thomas being absent,--represented, according to them, the invisible Decad.

Ex 26:1 Moreover thou shalt make the tabernacle [with] ten curtains [of] fine twined linen, and blue, and purple, and scarlet: [with] cherubims of cunning work shalt thou make them.

Moses carefully enumerated the curtains as being ten, declaring these a type of the ten Aeons;

The length of the pillars as being ten cubits, with a reference to the Decad of Aeons.

The Decad is a group of ten aeons

The Ogdoad

Exodus 26:19 "You shall make forty sockets of silver under the twenty boards, two sockets under one board for its two tenons and two sockets under another board for its two tenons;

"And thou shalt make forty sockets of silver" — Forty represents eight multiplied by five. Eight is the number of a new beginning, being the day of Christ's resurrection: the eighth day, and the first at the same time.

Exodus 26:22 And for the sides of the tabernacle westward thou shalt make six boards.

"Thou shalt make six boards" —This is the number of flesh, but with two corner boards, the west required eight boards in all, the number of perfection. In association with the Most Holy, flesh is perfected.

Exodus 26:25 "There shall be eight boards with their sockets of silver, sixteen sockets; two sockets under one board and two sockets under another board.

"And they shall be eight boards"

The eight boards were made up of six conventional boards, and two corner boards, split in two, and set at right angles to form two angle boards. This made eight in all, the number of perfection


The Hebdomad

Ex 25:31 “Make a lampstand of pure gold. Hammer out its base and shaft, and make its flowerlike cups, buds and blossoms of one piece with them. 32 Six branches are to extend from the sides of the lampstand—three on one side and three on the other. 33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, three on the next branch, and the same for all six branches extending from the lampstand. 34 And on the lampstand there are to be four cups shaped like almond flowers with buds and blossoms. 35 One bud shall be under the first pair of branches extending from the lampstand, a second bud under the second pair, and a third bud under the third pair—six branches in all. 36 The buds and branches shall all be of one piece with the lampstand, hammered out of pure gold. 37 “Then make its seven lamps and set them up on it so that they light the space in front of it.

What of the lamp-stand, which had seven branches and seven lamps these indicate the holy hebdomad

hebdomad a group of seven aeons it also represents the seven heavens and the seven archangels

The Tetrad

The tabernacle was made of four things, and the stones on the high priest’s robe were arranged in four rows of precious stones, indicates the Tetrad (Genesis 1:14–19; Exodus 26:1, 28:17).

Ex 27:16 And for the gate of the court [shall be] an hanging of twenty cubits, [of] blue, and purple, and scarlet, and fine twined linen, wrought with needlework: [and] their pillars [shall be] four, and their sockets four.

The courts of the tabernacle constructed by Moses, being composed of fine linen, and blue, and purple, and scarlet, refer to the number of the Tetrad. 

Ex 28:17 And thou shalt set in it four rows of stones; in the first row will be a sardius, a topaz, and an emerald;

Now, the long robe of the priest coming down to his feet, as being adorned with four rows of precious stones, the precious stones arranged in four rows indicates the Tetrad; 

Tetrad a group of four aeons 

Bythos and Sige





Exodus 25:20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.

brother (Exodus 25:20 37:9) and sister (Exodus 26:3) refer to the first syzygies Bythos (βυθός, "depth" Romans 11:33-36) and Sige ("silence Romans 16:25) 

The Archangels or Cherubims of Glory over-shadowing the Mercy Seat with their wings covering the mercy seat the two Cherubim represent Bythos and Sige. The top or lid of the Mercy Seat were the wings covering it represents the boundary between the One and the rest of the Pleroma

Summary

The Tabernacle is basically about ascension into the divine realm 
This