One formula of the pneumatical baptism among the Gnostics ran thus: "In the NAME which is hidden from all the Divinities and Powers" [of the Demiurge], "The Name of Truth" [the Αλήθεια [Aletheia], self-manifestation of the Buthos], which Jesus of Nazareth has put on in the light-zones of Christ, the living Christ, through the Holy Ghost, for the redemption of the angels,—the Name by which all things attain to Perfection. The candidate then said: "I am established and redeemed; I am redeemed in my soul from this world, and from all that belongs to it, by the name of יהוה, who has redeemed the Soul of Jesus by the living Christ". The assembly then said: "Peace (or Salvation) to all on whom this name rests!"
The boy Dionusos, torn in pieces, according to the Bacchic Mysteries, by the Titans, was considered by the Manicheans as simply representing the Soul, swallowed up by the powers of darkness,—the divine life rent into fragments by matter:—that part of the luminous essence of the primitive man [the [Greek: πρώτος άνθρωπος] [Protos Anthropos] of Mani, the [Greek: πράων άνθρωπος] [Praōn Anthrōpos] of the Valentinians, the Adam Kadmon of the Kabalah; and the Kaiomorts of the Zendavesta], swallowed up by the powers of darkness; the Mundane Soul, mixed with matter—the seed of divine life, which had fallen into matter, and had thence to undergo a process of purification and development.
The [Greek: Γνώσις] [Gnosis] of Carpocrates and his son Epiphanes consisted in the knowledge of one Supreme Original being, the highest unity, from whom all existence has emanated, and to whom it strives to return. The finite spirits that rule over the several portions of the Earth, seek to counteract this universal tendency to unity; and from their influence, their laws, and arrangements, proceeds all that checks, disturbs, or limits the original communion, which is the basis of nature, as the outward manifestation of that highest Unity. These spirits, moreover, seek to retain under their dominion the souls which, emanating from the highest Unity, and still partaking of its nature, have lapsed into the corporeal world, and have there been imprisoned in bodies, in order, under their dominion, to be kept within the cycle of migration. From these finite spirits, the popular religions of different nations derive their origin. But the souls which, from a reminiscence of their former condition, soar upward to the contemplation of that higher Unity, reach to such perfect freedom and repose, as nothing afterward can disturb or limit, and rise superior to the popular deities and religions. As examples of this sort, they named Pythagoras, Plato, Aristotle, and Christ. They made no distinction between the latter and the wise and good men of every nation. They taught that any other soul which could soar to the same height of contemplation, might be regarded as equal with Him.
The Ophites commenced their system with a Supreme Being, long unknown to the Human race, and still so the greater number of men; the [Greek: Βυθος] [Buthos], or Profundity, Source of Light, and of Adam-Kadmon, the Primitive Man, made by the Demiourgos, but perfected by the Supreme God by the communication to him of the Spirit [Greek: Πνεύμα].. Pneuma]. The first emanation was the Thought of the Supreme Deity [the [Greek: Έννοια].. Ennoia], the conception of the Universe in the Thought of God. This Thought, called also Silence ([Greek: Σιγη].. Sigē), produced the Spirit [Greek: Πνευμα].. Pneuma], Mother of the Living, and Wisdom of God. Together with this Primitive Existence, Matter existed also (the Waters, Darkness, Abyss, and Chaos), eternal like the Spiritual Principle. Buthos and His Thought, uniting with Wisdom, made her fruitful by the Divine Light, and she produced a perfect and an imperfect being, Christos, and a Second and inferior wisdom, Sophia-Achamoth, who falling into chaos remained entangled there, became enfeebled, and lost all knowledge of the Superior Wisdom that gave her birth. Communicating movement to Chaos, she produced Ialdabaoth, the Demiourgos, Agent of Material Creation, and then ascended toward her first place in the scale of creation. Ialdabaoth produced an angel that was his image, and this a second, and so on in succession to the sixth after the Demiourgos: the seven being reflections one of the other, yet different and inhabiting seven distinct regions. The names of the six thus produced were IAO, SABAOTH, ADONAI, ELOI, ORAI, and ASTAPHAI. Ialdabaoth, to become independent of his mother, and to pass for the Supreme Being, made the world, and man, in his own image; and his mother caused the Spiritual principle to pass from him into man so made; and henceforward the contest between the Demiourgos and his mother, between light and darkness, good and evil, was concentrated in man; and the image of Ialdabaoth, reflected upon matter, became the Serpent-Spirit, Satan, the Evil Intelligence. Eve, created by Ialdabaoth, had by his Sons children that were angels like themselves. The Spiritual light was withdrawn from man by Sophia, and the world surrendered to the influence of evil; until the Spirit, urged by the entreaties of Wisdom, induced the Supreme Being to send Christos to redeem it. Compelled, despite himself, by his Mother, Ialdabaoth caused the man Jesus to be born of a Virgin, and the Celestial Saviour, uniting with his Sister, Wisdom, descended through the regions of the seven angels, appeared in each under the form of its chief, concealed his own, and entered with his sister into the man Jesus at the baptism in Jordan. Ialdabaoth, finding that Jesus was destroying his empire and abolishing his worship, caused the Jews to hate and crucify Him; before which happened, Christos and Wisdom had ascended to the celestial regions. They restored Jesus to life and gave Him an ethereal body, in which He remained eighteen mouths on earth, and receiving from Wisdom the perfect knowledge [Γνωσις.. Gnosis], communicated it to a small number of His apostles, and then arose to the intermediate region inhabited by Ialdabaoth, where, unknown to him, He sits at his right hand, taking from him the Souls of Light purified by Christos. When nothing of the Spiritual world shall remain subject to Ialdabaoth, the redemption will be accomplished, and the end of the world, the completion of the return of Light into the Plenitude, will occur.
Tatian adopted the theory of Emanation, of Eons, of the existence of a
God too sublime to allow Himself to be known, but displaying Himself by
Intelligences emanating from His bosom. The first of these was His
spirit [Πνευμα.. Pneuma], God Himself, God thinking, God conceiving the
Universe. The second was the Word [Λογος.. Logos], no longer merely the
Thought or Conception, but the Creative Utterance, manifestation of the
Divinity, but emanating from the Thought or Spirit; the First-Begotten,
author of the visible creation. This was the Trinity, composed of the
Father, Spirit, and Word.
The Elxaïtes adopted the Seven Spirits of the Gnostics; but named them
Heaven, Water, Spirit, The Holy Angels of Prayer, Oil, Salt, and the
Earth.
The opinion of the Doketes as to the human nature of Jesus Christ, was that most generally received among the Gnostics. They deemed the intelligences of the Superior World too pure and too much the antagonists of matter, to be willing to unite with it: and held that Christ, an Intelligence of the first rank, in appearing upon the earth, did not become confounded with matter, but took upon Himself only the appearance of a body, or at the most used it only as an envelope.
Noëtus termed the Son the first Utterance of the Father; the Word, not
by Himself, as an Intelligence, and unconnected with the flesh, a real
Son; but a Word, and a perfect Only-Begotten; light emanated from the
Light; water flowing from its spring; a ray emanated from the Sun.
Paul of Samosata taught that Jesus Christ was the Son of Joseph and Mary; but that the Word, Wisdom, or Intelligence of God, the Νους [Nous] of the Gnostics, had united itself with Him, so that He might be said to be at once the Son of God, and God Himself.
Arius called the Saviour the first of creatures, non-emanated from God, but really created, by the direct will of God, before time and the ages. According to the Church, Christ was of the same nature as God; according to some dissenters, of the same nature as man. Arius adopted the theory of a nature analogous to both. When God resolved to create the Human race, He made a Being which He called THE WORD, THE SON, WISDOM [Λόγος, Υίòς, Σοφíα.. Logos, Uios, Sophia], to the end that He might give existence to men. This WORD is the Ormuzd of Zoroaster, the Ensoph of the Kabalah, the Νούς [Nous] of Platonism and Philonism, and the Σοφια or Δεμιουργος [Sophia or Demiourgos] of the Gnostics. He distinguished the Inferior Wisdom, or the daughter, from the Superior Wisdom; the latter being in God, inherent in His nature, and incapable of communication to any creature: the second, by which the Son was made, communicated itself to Him, and therefore He Himself was entitled to be called the Word and the Son.