Reforming Gnosticism

When people say, “My goodness, your Gnosticism is so different than what I have come to understand Gnosticism to be,” that’s because I didn’t take it from secondary sources. I took it from the original sources.  Then of course, Valentinian Gnosticism is an early form of what has come to be called Christianity. Christianity diverged immensely from the original message around the 300’s and on up, when the gnostic books were taken out of Orthodoxy. Those folks that are called heresiologists are the people that went around slapping heresy labels on the early Christianity—the early Valentinian Gnosticism. They weeded it out of the official sacred texts that made their way into the New Testament.

The main book of the Nag Hammadi that I relate to is called the Tripartite Tractate. I believe it to be the purest form of gnosis. It has very little in the way of mythologies, of extraneous characters, of the names of things and the numbers of things and the astrology of it all.

Valentinian Gnosticism from the Tripartite Tractate is unique in that the fallen Aeon is not called Sophia, a female character. The Aeon who fell is called Logos, not to be confused with the Son of God, Christ, or Jesus.

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    When Logos fell out of the eternal space, it broke apart. You could say that the overreach of ambition caused a loss of integrity. The result was an unruly mess of disembodied attributes that the governing Self of Logos could not put back together. 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. (Attridge and Mueller, verse 80)

    The Tripartite Tractate says that Logos fled back to its kin in the Fullness, abandoning the unruly mess down below.

    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. (Attridge and Mueller, verses 77-78)

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