A B R A X A S
Abraxas seems to converge on themes of duality, transition, and the dawning of a new age, suggesting a profound and orchestrated unfolding of events.
This source is a video transcript in which the speaker discusses how a seemingly small forum post led to a significant personal spiritual experience involving visions and the creation of a cosmological diagram. The speaker details connections they discovered between their experience and the figures of Abraxas and Janus, relating them to concepts of time, duality, and transition. They explore related ideas from figures like Carl Jung and Rudolf Steiner, particularly focusing on symbolic triads and the significance of the number three. Finally, the speaker draws parallels between their own experiences and those of Aleister Crowley, ultimately suggesting a divine force is guiding these interconnected events towards an impending, significant change.
Video #01 - A B R A X A S
The speaker describes how a simple question on a Gnostic forum about a deity corresponding to the Roman god Janus, who represents thresholds and time, led to a deep exploration of the figure of Abraxas, an ancient Gnostic spirit. Through contemplating an image of Abraxas, the speaker felt a connection and began to perceive underlying connections that seemed to form a system, leading them to create a cosmogram with Abraxas at its center, illustrating the relationship between the timeless realm of archetypes and the physical world. The speaker emphasizes that Abraxas is not God, but rather the spirit of transition, symbolizing mixture and standing at boundaries, much like Janus guards entrances and exits. This exploration leads the speaker to discover striking parallels between their own insights, the philosophy of Rudolf Steiner concerning a cosmic triad of opposing forces balanced by a central figure, and the occult experiences of Aleister Crowley, all of which seem to converge on themes of duality, transition, and the dawning of a new age, suggesting a profound and orchestrated unfolding of events.
Video #02 - Gnostic Lore
This excerpt explores the complex concept of gnosis, defining it through three lenses: direct experiential knowledge, the content of Gnostic Gospels, and an ancient philosophy of a flawed creation. The speaker uses the symbolic figure of Abraxas to illustrate the subjective, personal nature of Gnostic understanding and how one navigates adversity within a perceived physical prison. The source emphasizes that achieving true understanding and overcoming our inherent limitations, often represented by symbolic "bars," may involve recognizing and transcending the imperfections of reality, as possibly outlined in texts like the Apocrypha of John.
Video #03 - God & Devil
This lengthy text, primarily drawn from Carl Jung's Liber Novus (The Red Book) and related Gnostic and alchemical sources, explores the concept of Abraxas as a deity that transcends the traditional binary of God and the Devil. Jung posits that God (representing fullness and creation, often symbolized by the Sun) and the Devil (representing emptiness and destruction) are manifestations of an even more fundamental, paradoxical force: Abraxas. Abraxas embodies the unity of opposites, simultaneously encompassing good and evil, light and darkness, life and death. The text delves into the historical and symbolic connections between Abraxas and Abracadabra, suggesting both words operate through a principle of effectual speech, influencing reality through arranged symbols and intention. Ultimately, understanding Abraxas is presented as a profound challenge of self-discovery, requiring individuals to confront the raw, paradoxical forces within themselves and the cosmos to achieve wholeness and realize their own divine potential.
Video #04 - Abraxas, Carl Jung
This source explores Abraxas, a figure found in Gnostic texts and represented on ancient amulets, often depicted with a human body, rooster head, and serpent legs. He is described as a polymorphous world spirit and the Ruler of the First Heaven, associated with cycles of birth, death, and resurrection, as well as the 365 spheres or heavens. Carl Jung considered Abraxas a driving force of individuation, standing above God and Devil as a powerful, active force. The text also touches upon the symbolic meanings of Abraxas's animal components and a potential link to the word "Abracadabra."
Frequently Asked Questions
Who or what is Abraxas according to the sources?
Abraxas is presented in the sources as a complex, multifaceted spiritual entity with roots in ancient Gnosticism, particularly associated with Basilides of Alexandria. He is depicted as a "time god" and the "spirit of transition," embodying thresholds, beginnings, and ends. Visually, Abraxas is often shown as a hybrid creature with a rooster's head, a human torso, and serpent legs, symbolizing the mixing of elements (air, water, Earth) and representing the liminal space between categories. His name's numerological value, 365, further connects him to cycles and time, specifically the days of the year. Abraxas is described as a principle that encompasses opposites, as articulated by Carl Jung in The Seven Sermons to the Dead, where Abraxas is seen as the manifestation of the pleroma (totality of being), containing both light and darkness, love and murder, saint and betrayer. Basilides and his followers viewed Abraxas as the unbegotten father and the highest emanation of light, from whom other divine beings and realms descended.
How do the sources connect Abraxas to the concept of duality and triplicity?
The sources link Abraxas to both duality and triplicity. Initially, the connection to duality is highlighted through comparisons to Janus, the Roman god of thresholds with two faces, and the depiction of Abraxas with two snakes for feet. This signifies a unity either within or above duality. Carl Jung's interpretation also emphasizes Abraxas encompassing opposites. However, the sources also strongly emphasize a triadic structure. The rooster head and two serpent legs visually represent a threefold nature. More profoundly, Abraxas is placed as a central mediating force between two opposing principles, similar to how Christ is positioned between Lucifer and Ahriman in Rudolf Steiner's philosophy. The author's cosmogram depicts Abraxas's serpent feet as the Gnostic demiurge (restriction, earth/water) and the Edenic serpent (freedom, fire/air), with Abraxas himself representing the higher, third force that resolves this conflict. The significance of the number three is further underscored by various examples, including Christ's ministry, death, and resurrection, and the unique properties of numbers that sum to 3, 6, or 9 when repeatedly added.
What is Gnosis and how does it relate to Abraxas and salvation?
Gnosis is presented with multiple definitions in the sources. The most common understanding is "growth through direct experience," contrasting with theoretical knowledge or being taught. A second definition refers to the Gnostic Gospels, debated "lost books" of the Bible, some of which were removed from the canonical text. The third definition describes an ancient philosophy positing that physical reality was created by an imperfect being (the demiurge). Despite these distinctions, the sources suggest a core connection: Gnosis is a form of profound, experiential understanding. In the context of Gnosticism discussed, particularly Basilides's teachings, Gnosis is emphasized as the path to salvation, rather than faith. This special knowledge is seen as an esoteric truth revealed by figures like Jesus Christ. It involves an "inward discovery of Truth" and a recognition of the flawed nature of the physical world created by the demiurge. Abraxas, as a symbolic mascot of Gnosis, holding a shield against ignorance and a rooster head symbolizing awakening, points towards this subjective yet universally applicable path of understanding and self-improvement through conscious insight.
How does the Apocryphon of John, a Gnostic text, describe the creation of the world and the role of the demiurge?
The Apocryphon of John, as summarized in the sources, provides a Gnostic creation narrative. It begins with the ultimate divine principle, the Monad, who brings forth the female divine aspect, Barbello (the first thought). Barbello and the Monad interact to produce further divine beings (Aeons), including Light (Christ) and Mind (Noose). Harmony is disrupted when Sophia, an Aeon, independently conceives a thought without the Monad's consent. This thought results in the birth of an imperfect, malevolent being with a lion's head and serpent body, named Yaltabaoth (the demiurge). Sophia attempts to hide Yaltabaoth, who, in his ignorance and lack of connection to the higher realms, believes himself to be the sole God. Yaltabaoth then creates a lesser world and other archons from darkness infused with light stolen from Sophia. This realm is characterized as a "syntax error" or a "physical prison," and Yaltabaoth is depicted as an arrogant and impious figure who seeks to maintain control and keep humanity in darkness by creating a false spirit within them.
What parallels are drawn between the author's personal experiences and historical/occult figures?
The author draws significant parallels between their own mystical experiences (specifically "contact 2020") and the lives and works of Carl Jung and Aleister Crowley. With Jung, the author highlights shared religious experiences and Jung's writings on Abraxas and the conflict in the age of Pisces, though the author expresses reservations about Jung's dualism. With Crowley, the parallels are striking and, to the author, "utterly baffling." Both experienced what they claimed were dictations from superhuman intelligences (the author's cosmogram, Crowley's The Book of the Law dictated by Aiwass). Both experiences involve the Great Pyramid of Giza and the number 666, although the nature of this connection differs (synchronistic event for Crowley, encoded dimensions for the author). Both Crowly and the author's experiences involve a bird-headed figure (Horus for Crowley, Abraxas for the author) and announce the dawning of a new age (Aeon of Horus for Crowley, Age of Aquarius for the author). Both also had significant interactions with an entity in the form of a cup-bearing woman (Babylon for Crowley, Zel for the author). However, the author notes a crucial difference: Crowley's system is decidedly anti-Christian, while the author's experience affirmed the divinity of Jesus Christ.
How is the number 365 significant in relation to Abraxas?
The number 365 holds significant symbolic weight in relation to Abraxas according to the sources. Firstly, the Gematria (numerical value of letters) of the name Abraxas is 365. Basilides' followers, the Basilidians, associated this number with the number of days in a year and the number of parts in the human body. This connects Abraxas to the cycle of time and the physical world. The sources also point out that Abraxas's name has seven letters, which corresponds to the seven days of the week, and 365 is the last day of the year. Furthermore, Pisces, which the author identifies as an image of Abraxas, is the last sign of the zodiac before the vernal equinox, marking the end of one cycle and the beginning of another. This cyclical and temporal significance is further emphasized by the comparison of Abraxas to Janus, the god of beginnings and ends, whose month, January, is the first month of the year.
What is the significance of hybrid creatures and monsters in relation to Abraxas and transition?
Hybrid creatures and monsters are presented as symbols of transition and boundaries in the sources, directly related to Abraxas's nature. Abraxas himself is described as a composite creature (part rooster, part man, part serpent). This inherent mixture represents a space "between those categories," just as a centaur is neither solely horse nor man but occupies a transitional state. Historically, hybrid creatures and monsters were depicted at the edges of medieval maps, symbolizing the "edge" or "end of the world" – another form of boundary or transition. Abraxas's hybrid form thus underscores his role as the spirit of transition and the god of thresholds, existing at the boundary between different realms, states, or cycles.
What is the perceived connection between Abraxas, the Demiurge, and Ahriman/Lucifer in the sources?
The sources suggest a strong perceived connection between Abraxas, the Gnostic Demiurge, and the dualistic evil principles (Ahriman and Lucifer) described by Rudolf Steiner. In the author's cosmogram, the serpent feet of Abraxas represent the Gnostic demiurge (restriction) and the Edenic serpent (freedom), positioning Abraxas as the mediating third force above this duality. Strikingly, the author notes that Steiner, independently and a century earlier, described a similar triad with Christ as the central, balancing force between the opposing principles of Lucifer (associated with light/freedom, leading to disloyalty to divine beings) and Ahriman (associated with darkness/restriction, striving for dominion). The author observes physical similarities in depictions of the Demiurge (a serpent with a lion's head) and Ahriman (winged man with a lion's head and serpent), suggesting they might represent the same entity. The core idea is that both systems identify two opposing forces and a higher third force that resolves or transcends their conflict, with Abraxas, in the author's scheme, filling a role analogous to Christ in Steiner's triad by representing the resolution or balance between restrictive and freeing principles.
Briefing Document: Exploring Gnosticism, Abraxas, and Parallel Esoteric Systems
This briefing document reviews the main themes and most important ideas presented in the provided sources, focusing on Gnosticism, the figure of Abraxas, and perceived parallels in various esoteric systems.
Source 1: Excerpts from "A B R A X A S"
This source details the author's personal journey into Gnostic concepts, sparked by an online forum post about the Roman god Janus. The author's exploration leads to a profound contemplation of Abraxas, the Gnostic deity, and the creation of a personal "cosmogram" to represent these complex ideas.
Main Themes and Ideas:
Gnosis through Direct Experience: The author's engagement with Gnostic concepts is initially intuitive rather than based on extensive reading. This aligns with the Gnostic emphasis on direct, personal experience ("gnosis") as a means of understanding.
Abraxas as a Threshold God: The author identifies Abraxas as a potential Gnostic equivalent to Janus, the Roman god of beginnings and ends, entrances and exits. Both deities are seen as ruling over time and representing a unity that encompasses duality.
"Janus is the god of thresholds he is the god of entrances and exits beginnings and ends he thus was held to be above the other gods and it's quite easy to see why Jan us was the god of time time being that which contains all things life and death war and peace order and chaos etc time is the principle which rules over and binds all the others."
"i recalled that young had said abraxas was a time god remembering that i noticed something else janus has two faces and abraxis has two snakes for feet which have two heads... they're both pointing to a unity either within or above duality."
The Cosmogram as a Visual Representation of Gnostic Cosmology: The author's diagram visually depicts a Gnostic understanding of the cosmos, with a "timeless world of archetypes" (unity) above, "physical reality" (within time) below, and Abraxas in the center as the spirit of transition.
"this section here represents the timeless world of archetypes... this section down here represents physical reality where patterns manifest... now because this world is beyond time and this world is within time abraxas as the time god is below this one and above this one."
Abraxas as a Hybrid and Representation of Transition: Abraxas' composite nature (bird-headed, serpent-footed) is interpreted as symbolizing transition and the space between categories. This is likened to hybrid creatures found at the edges of medieval maps.
"abraxas is the spirit of transition and there's a couple of ways we can know that's true for one thing he's a hybrid he's a composite creature i think it's kind of self-evident why that would represent transition if you look at something like a centaur it's not a horse it's not a man it's both and so it represents a space between those categories."
Symbolic Significance of Numbers (Seven and 365): The author notes the significance of the number seven (letters in Abraxas' name) and 365 (the Gematria of the name), connecting these to cyclical time and the finality of days/years/zodiac signs.
"After all his name has seven letters which add up to 365. the seventh is the last day of the week the 365th is the last day of the year and pisces is the last sign of the zodiac it doesn't look like coincidence if you ask me."
Parallels to Carl Jung's Experience and the Seven Sermons to the Dead: The author draws a strong connection between their own "contact 2020" experience and Carl Jung's autobiographical account of spirits filling his house, which preceded his writing of the Seven Sermons to the Dead, a work attributed to the Gnostic Basilides and featuring Abraxas.
"my religious experience which i recounted a year ago in contact 2020 bears a strong resemblance to those of others... Around five o’clock on Sunday the front doorbell began ringing frantically but there was no one in sight... then they cried out in chorus carl young wrote this in memories dreams reflections his autobiography this is the event which according to him preceded the writing of the seven sermons to the dead."
"almost all of young’s references to abraxis which i know of came from the seven sermons a peculiar work which young wrote but did not attribute to himself instead he attributed the work to basilities of alexandria a gnostic religious teacher who lived and taught in the second century and whose cosmological system is one of the first places the being appeared."
Jung's View of Abraxas as Encompassing Opposites: The author highlights Jung's description of Abraxas as a god who contains contradictions, such as love and its murder, light and darkness. This relates to Jung's astrological hypothesis of the conflict between Christ and Antichrist in the Age of Pisces.
"jung speaks at length about abraxas in the seven sermons usually he refers to the god as one which encompasses opposites sermon 3 makes this clearest of all it is love and love’s murder it is the saint and his betrayer it is the brightest light of day and the darkest night of madness."
Parallels to Rudolf Steiner's Triadic Scheme: The author discovers a striking resemblance between their own triadic understanding (freedom/restriction/resolution) and Rudolf Steiner's concept of two opposing spiritual forces (Lucifer and Ahriman) with Christ in the middle. Despite not knowing Steiner's work beforehand, the core structure is seen as identical.
"steiner had his own view of good and evil he believed that evil was not one thing it was two things comparable if you like to hot and cold... He identified these two outer principles with lucifer and arymon... in the middle of these two he placed christ these three constitute for him a cosmic triad."
"the only major difference between what steiner said and what i just said is that he identified the restrictive principle with a different being... even the objective similarities are uncanny and these two systems were created independently."
The Cosmic Significance of the Number Three: The author emphasizes the recurring significance of the number three in nature, mathematics, and religious narratives, linking it to the triadic structure observed in both their and Steiner's systems.
"the cosmic significance of the number three can hardly be understated in most things we encounter two extremes and an optimal space between them three positions notice that christ taught for three years died in his thirties and rose on the third day he was crucified between two thieves."
Steiner's Prophecy of Ahriman's Incarnation: The author notes Steiner's belief in the incarnations of Lucifer, Christ, and Ahriman, with Ahriman's coming in the West around the beginning of the third millennium, linked to a scientific deception. This is implicitly connected to the idea of a coming Antichrist figure.
"in addition to all this steiner believed these beings incarnated lucifer he believed had been incarnate in the third millennium before christ in the east christ of course had his incarnation about two thousand years ago and he believed ariman was going to have his in the west around the beginning of the third millennium this human being would be the antichrist of revelation and this entity according to him would be the author of a vast scientific deception."
Striking Parallels to Aleister Crowley's Experiences: The author finds unexpected and baffling parallels between their own "contact 2020" experience and Aleister Crowley's dictation of The Book of the Law, both involving superhuman intelligence, connections to the Great Pyramid and the number 666, bird-headed figures, and the announcement of a new age.
"it may be surprising to some that the clearest parallels of all with contact 2020 are to be found in the life of aleister crowley... crowley claimed that the text of the book of the law was dictated to him by a superhuman intelligence likewise i have claimed that my cosmogram was designed according to specifications dictated to me by a superhuman intelligence."
"how is it that the number six six six in connection with voices heard in the great pyramid should later be found hidden in the dimensions of the structure shall we call this coincidence."
"horus himself need i point out is a bird-headed god from egypt and the central figure in the book of the law abraxis is likewise a bird-headed god from egypt and the central figure in the cosmogram."
Distinction from Crowley: A Christian Framework: Despite the parallels, the author emphasizes a crucial difference: their own experience and system are fundamentally Christian, while Crowley's is described as anti-Christian and drawing from pagan/antagonistic sources.
"in the end however there is one very important difference between the two crowley’s revelation and spiritual system are decidedly anti-christian drawing either from pagan myths or incorporating the antagonists of revelation but mine isn’t like this at all."
Discovery of a Prior Cosmogram: The author is deeply impacted by the discovery of another person's cosmogram made years earlier, which mirrors many elements of their own, including the central figure of Abraxas, pillars, an eye with radiating light, and symbolic representations of Gnostic concepts.
"what i’m going to show you next is the most fascinating and terrifying thing i have ever seen with my physical eyes... this is a picture made by someone else a person with whom i have no contact it was made years before i made my cosmogram and i swear that i never saw it until 2021."
"of course abraxas is in the center at either side there are pillars... above abraxas there is an eye with light shining out of it... the left foot of abraxas is the gnostic demiurge and the right foot appears to be the edenic serpent."
Sense of Accelerating Significance: The author concludes with a strong conviction that these events are not random coincidences but signs of a significant unfolding, possibly indicating the end of an era and the beginning of a new one. They express confidence in the reality and meaning of their experiences and assert a Christian faith.
"events are about to unfold the likes of which no generation has ever seen before these are just the first rumblings of a storm on the horizon... this story is ending and we should all be preparing for that the signs have never been more clear."
"it’s clear to me that it’s not winding down at all if anything it’s accelerating it just got used to it and it all keeps coming together not in a strained or random way but in a way which makes sense and possesses a great clarity of meaning and intent to those with eyes to see and ears to hear i have the utmost confidence when i say this is not a mirage i’m not hallucinating i’m not talking nonsense and i’m not lying."
"in all i have said in the service of this work i have tried to make it as clear as i can that god was among us as jesus of nazareth born of a virgin crucified and resurrected and if i had not been told that by the thing i met in 2020 i would not now believe it."
Source 2: Excerpts from "Gnostic Lore pt.i:Abraxas/Mary Magdaline/Quantum Sophia/The Apocrypha of John and its parallels"
This source explores various aspects of Gnostic thought, providing different definitions of "gnosis," discussing the Gnostic Gospels, and delving into the cosmological narrative presented in the Apocryphon of John. It also examines the figure of Abraxas and attempts to draw parallels between ancient Gnostic concepts and modern physics.
Main Themes and Ideas:
Multiple Definitions of Gnosis: The source outlines three interpretations of "gnosis":
Growth through direct experience, as opposed to learned knowledge.
"from what I have seen personally the word gnosis seems to have roughly three definitions the first and most common is very easy to swallow it means growth through direct experience as opposed to being taught something."
Refers to the Gnostic Gospels, debated "Lost Books of the Bible."
"The second definition seems to be Oceans Apart from the first it points to the Gnostic Gospels these are the highly debated Lost Books of the Bible."
An ancient philosophy positing that physical reality was created by a flawed, less-than-perfect sentience.
"The third definition is where it starts to get a little weird but at the same time hit home in a very strange way there is an ancient philosophy that lines up with many otherworldly myths throughout time that parallel the idea that physical matter being our world was birthed from a less than perfect sentience that created our universe in an attempt to chase its own ignorant desires."
Abraxas as a Symbol of Subjective Human Experience: Abraxas is presented as a mascot for "gnosis," symbolizing aspects of the human experience and internal states, such as vigilance (rooster head) and control over one's will and desires (chariot, horses, whip, serpents). The interpretation of these symbols is emphasized as being personal and subjective.
"so if the word gnosis had a mascot it would certainly be abraxis."
"the head of abraxis being that of a rooster is a metaphor of vigil awareness but again I like to look at it as symbolizing the act of waking people up."
"the chariot like in Hindu mythology symbolizes the body and the horses symbolize one’s own will and desire the whip of course being a metaphor of the control of braxus has over this Earthly vehicle."
"but Abraxas here is subjective to you while at the same time pointing us all in a similar Direction."
Gnostic View of the World as a "Physical Prison": The early Christians referred to as Gnostics believed that physical reality is a flawed creation, a kind of "prison." However, they also believed that liberation is possible through the insight of human consciousness and experiencing the True Divine spirit.
"the early Christians that we call Now call the gnostics believed that despite errors in our world the way of improvement is through the Insight of human consciousness they maintain that the True Divine first cause of the world or God so to speak can be experienced through the spirit bypassing the flaw of the Craftsmen responsible for it."
"it seems the gnostics hinted that we live within a physical prison but the Zen Master’s might say that they left out the fact that we are holding the key and well the door is not even locked but instead just lightly guarded by some tomfoolery of the etheric Realms."
Critique of the Catholic Church's Influence and Archons: The source criticizes the Catholic Church, particularly Pope Gregory, for misrepresenting Mary Magdalene and for allegedly altering the Bible to maintain power and control over the faithful. This behavior is likened to the concept of "archons," entities who feed on humanity.
"The Catholic church in general is guilty of not only the thing that you’re thinking of right now but also of changing the Bible at their will in the same way that the insurance companies changed the law they have done it in order to maintain and provide sustenance to their own power they seem to feed on the faithful in the most Sinister way possible this is an archetype for archons if I’ve ever heard it."
"this calling Mary a prostitute was intended to objectify women as submissive to men."
Mary Magdalene's Gnostic Understanding: Mary Magdalene is presented as a figure who understood the true, non-physical nature of Jesus' teachings better than the male disciples, remaining unafraid in the face of fear because she grasped the impermanence of the physical body.
"All of them except for Mary Magdalene who understood soundly that this physical body was not only temporary but entirely not real whatsoever lining up quite strikingly with the rest of the message in the Gnostic Gospels."
"it is said within the text that Jesus seemed to find Mary to understand the the gnosis of his teaching above all."
Interpretation of Biblical Angels and Fear: The source notes the common biblical depiction of angels causing fear and the phrase "be not afraid," contrasting this with Mary Magdalene's unwavering ability to handle visions.
"When Angels would appear to Mortals in the Bible it was very common for them to exclaim be not afraid because their very presence alone would make a motherfucker just pass out or go insane like some Lovecraft."
The Apocryphon of John and Parallels to Quantum Physics: The source focuses on the Apocryphon of John, a Gnostic text describing creation. The author attempts to find parallels between its esoteric language and modern concepts in quantum physics, suggesting that ancient texts used allegory to describe phenomena they lacked technical terms for.
"Upon first appearance this jazzed up little piece seems to have aliens and demigods and hybrids wild ass hallucinations but when you re-read the text depending on how you are culturally programmed it seems to point in a couple very auspicious directions."
"when reading the Apocrypha now it seems as if particular terms like monad could mean primordial sentience plaroma could equal to the unified field the Sophia seems to indicate the imagination part of our psyche and its bunk ass creation the demi-ergos seems to represent physicality or particles."
The Narrative of the Apocryphon of John: The source summarizes key elements of the Apocryphon:
The ultimate divine principle is the Monad, a singular, perfect, and unknowable entity.
"The monad is a monarchy with nothing above it as incorruption which is in the pure light which no I can look then it is speculated since everything exists in him for it is he who establishes himself he does not need anything."
The Monad gives rise to the Diad, the feminine aspect of Barbelo, the "first thought" and "mother-father."
"The monad brings forth a diad a female Divine aspect known as barbello from his contemplation she is known as the initial thought and the monads reflection."
From the Monad and Barbelo emerge other Aeons, including Light (Christ) and Mind (Noose).
An Aeon named Sophia, acting unilaterally and without consent, produces an imperfect being, Yaldabaoth, the lion-faced serpent and first Archon.
"An aeon named Sophia of the epinoia who unilaterally embarks on a creative Venture without the monad spirit or consort collaboration her thought gives rise to yal deboth an imperfect and malevolent being with the lion in head and a serpent body."
Yaldabaoth, in his ignorance, creates a flawed reality and proclaims himself the only God, analogous to the first commandments given to Moses.
"This is the first archon who took a great power from his mother he removed himself from her and moved away from the places in which he was born he became strong and created for himself other Aeons with a flame of luminous fire... in his ignorance which is in him for he said I am God and there is no other God beside me."
Sophia's Repentance and the Role of the Pleroma: Sophia regrets her flawed creation. The Pleroma (unified field), hearing her repentance, helps to correct her deficiency.
"When the Sofia begins to get ideas for herself and decides to well create something new without the consent of the first one and only the Sophia being an aeon conceived a thought from herself she wanted to bring forth a likeness out of herself without the consent of the spirit without his consideration... when she saw the consequences of her desire it changed into the form of a lion-faced serpent."
"she repented with much weeping and the whole plaroma heard the prayer of her repentance they praised her on behalf of the invisible virginal Spirit he consented and when the invisible Spirit had consented the Holy Spirit poured over her from their whole pleroma."
Humanity's Position and the Path to Liberation: Born into the flawed reality created by Yaldabaoth, humanity's task is to recognize these imperfections and embrace the Great Spirit. The source suggests that fear is a self-imposed limitation that can be transcended.
"despite being born into that huge syntax error that is her son the Demi ergos seems as if it is now up to us to realize the imperfections of that sin tax error in which we were born into and embrace the great spirit that penetrates all things."
"what could it be that the bars of this metaphorical prison are made of and what if these so-called bars are something that we just came up with to limit ourselves like we do with insurance companies for example."
Source 3: Excerpts from "Mysteries of Abraxas REVEALED"
This source focuses on Basilides, a prominent Christian Gnostic teacher, and his teachings concerning Abraxas. It provides historical context, elaborates on Basilides' cosmology, and discusses the significance of Abraxas within his system and broader Gnostic beliefs.
Main Themes and Ideas:
Basilides as a Key Figure in Christian Gnosticism:
Basilides, a student of Simon Magus, is presented as a central figure in early Christian Gnosticism, particularly in Alexandria. He is credited with developing a complex cosmological system that heavily features Abraxas.
"Another student of Simon Magus was bilities this facilities became a famous Christian Mystic and teacher in Alexandria Egypt during the first half of the 2 century basilides is arguably the face of Christian gnosticism he takes nosis to another level the logo of this channel which is the symbol of a brais comes from from none other than basilides himself."
Abraxas as the "Great Archon" and First Principle in Basilides' System:
In Basilides' teaching, Abraxas (also referred to as Yahweh) is the unbegotten father, the Demiurge, and the highest emanation of light. He is the first principle (Ar) and the cause/archetype of all things, superior to the Jewish God Yaldabaoth, who is merely one of his angelic emanations.
"he taught that the great archon megas archon known as a brais or yaho was the unbegotten father in The demiurge who had the highest emanation of light in the universe and produced ions descended from his being resulting in multiple Heavenly Realms and Angelic Powers with the Jewish god yel aboth identifi ified as one of these angels."
"he designates abais more distinctly as the power above all in the first principle or ar the cause and first archetype of all things."
Symbolism of Abraxas' Form:
The physical description of Abraxas (hawk head, man torso, serpent legs) is linked to the three elements: air, water, and Earth.
"abais had the head of a hawk torso of a man and legs of serpents signifying the three elements air water and Earth."
Gematria of Abraxas' Name (365): The source reiterates the Gematria of Abraxas' name being 365, connecting it to the number of days in the year and, according to the Basilidians, the number of parts in the human body.
"the gatria of the name abais equals 36 65 he designates abais more distinctly as the power above all in the first principle or ar the cause and first archetype of all things and mentions that the basilan referred to 365 as the number of parts in the human body as well as in days in the year."
Basilides' Cosmology:
Emanations and the Role of Christ:
Basilides' system involves emanations from Abraxas: Noose (Mind), Sophia (Wisdom), and Logos (Christ). The world was created in honor of Abraxas, and Christ was sent by Abraxas, not the Demiurge (maker of the world).
"he says that abraxis the ark which is the monad gives birth to the Mind noose which is the doad or diad along with Sophia the female principle of noose this diad produces the logos which is Christ the world as well as 365 Heavens was created in honor of abais and that Christ was sent not by the maker of the world but by abais his true father Theos hipos."
Abraxas as Theos Hypsistos and Pantocrator:
Abraxas is identified with titles used for God, such as Theos Hypsistos (Most High God) and Pantocrator (Almighty), highlighting his supreme position in Basilides' system.
"Theos hipos who I mentioned earlier as a god worshiped by monotheistic Greeks was also a title given to abraxis as well as God Almighty ponor Ponto crator is used once by Paul in 2 Corinthians and nine times in the Book of Revelation."
Ancient Roots and Parallels: The source explores potential ancient roots for the symbolism associated with Abraxas, referencing a Bronze Age Phoenician priest (Sanchuniathon), Egyptian symbolism (hawk-shaped serpent), and Zoroastrian beliefs (God with a hawk head).
"it is quite possible that this doctrine of abais is rooted in deep ancient mystery writs Yus the church historian under Constantine writes about a Bronze Age priest named sanan from 1200 BCE in Phoenicia."
"in like manner the Egyptians also C and kth and they add that the head of a hawk because of the Hawk's activity ipis also... speaks in an allegory word for word as follows the first and most Divine being is a serpent with a form of a hawk extremely graceful."
"zoraster also the magian in his sacred collection of Persian records says in Express words and God has the head of a hawk he is the first Incorruptible Eternal uncreated without Parts most unlike all else the controller of all good."
Salvation Through Gnosis, Not Faith:
Basilides emphasized gnosis (knowledge) as the path to salvation, distinct from faith. He saw faith as an innate intellectual recognition of truths, not a deliberate choice.
"bilities asserted that it was knowledge or nosis not faith that led to Salvation this special knowledge or nosis was an esoteric truth revealed to humanity by the Divine figure of Jesus Christ two bilities Faith had no role in achieving salvation he regarded Faith as simply the Soul's approval of Concepts that don't arouse the sense due to their absence."
Basilides' Scriptural Canon:
Basilides had a unique collection of scriptures, including his own gospel, excluding certain canonical texts (Titus, Synoptic Gospels) and favoring the Gospel of John.
"Basil's own scriptural collection featured a unique gospel in addition to the Gospel of John which explicitly excluded the Epistle of Titus as a forgery and incorp corporating only selected letters from the Pauline Corpus which he thought were authentic his Cannon also included a specific text believed to have been authored by bilities or his immediate disciples such as the interpretations of the gospels and the extica."
The Apocryphon of John as a Central Gnostic Text: The Apocryphon of John is highlighted as a core text for Sethian and Valentinian Gnostics, who shared some ideas with Basilides and incorporated Pythagorean and Platonic philosophy. The source provides a detailed summary of the Apocryphon's narrative, mirroring the summary in Source 2.
"A central text among the sethians and valentinians was the apocryphon of John an early Christian text revealed to the Apostle John that gives the secret account of Creation."
Sethian Gnosticism and Alternative Interpretations of Biblical Figures:
The source discusses the Sethians, a Gnostic group with pre-Christian roots, who viewed the Old Testament God as evil, Eve as a savior, and Cain as a hero. They interpreted the serpent in Eden as Sophia (Wisdom) and saw Christ on the cross as analogous to the serpent Moses lifted up. The Gospel of Judas is mentioned as a text reflecting their view of Judas as a hero.
"the sethians who produced this work were a group of Christians that have their roots in pre-christian times before Jesus among groups known as the Canaanites and aites who existed in Syria Palestine and Armenia."
"the canites were a group of Jewish gnostics who believed that the Old Testament God was evil and that Eve was the Savior and that Cain was the hero because he tilled the land was a vegetarian and did not believe in blood sacrifice of animals to appease a demonic God along with the aites they believe the serpent in the garden was Sophia wisdom incarnate who came to save the world with nosis they along with the sethians taught that Christ on the cross was analogous to the serpent on the cross that Moses placed in the desert to avert from harm."
"They also believed that Judas was a hero who was given the most important task by Jesus to turn him in so he could become the sacrifice of the world they produced The Gospel of Judas which explains how Jesus met secretly with Judas to tell him that he was the greatest among the discip IES but that he would be remembered by the world who has no nosis and that he would be called the worst and that they would remove him from the 12."
Zostrianos and the Five Levels of Salvation:
The source briefly touches on a text attributed to Zostrianos, outlining five types of people and the stages of attaining salvation through gnosis and receiving aid from "perfect living Concepts" or powers.
"they also had a text attributed to the grandfather of Zoras whose name is zanos that explains the five levels of attaining Salvation through five types of people which was revealed to him by the angel of nosis."
Overall Synthesis of Key Ideas:
These sources provide a multifaceted view of Gnosticism and the figure of Abraxas. They consistently present Gnosis as a path to liberation through personal experience and understanding, often contrasting it with traditional faith. Abraxas is portrayed as a significant, albeit complex, deity within Gnostic systems, particularly Basilides', where he is the supreme being and first principle. The symbolism associated with Abraxas (hybrid nature, connection to time, gematria of 365) is explored for its esoteric meaning.
A recurring theme is the idea of a flawed or "prison-like" physical reality created by a less-than-perfect entity (the Demiurge or Yaldabaoth). Salvation involves escaping this material realm and reconnecting with the true divine, often facilitated by figures like Christ or Sophia (Wisdom).
The sources also highlight the historical and philosophical connections of Gnosticism, drawing parallels to Egyptian, Zoroastrian, and Platonic thought. Notably, the first source presents a personal, contemporary experience that resonates with these ancient themes, while the second and third provide more historical and theological context. The striking parallels drawn between the author's experience, Jung, Steiner, and even Crowley suggest a possible underlying thread or recurring archetype in human spiritual and esoteric exploration, particularly in times of transition or perceived shifts in consciousness. The critique of institutional religion (specifically the Catholic Church) as a force of control and deception is also a prominent element, aligning with the Gnostic view of a flawed created order and antagonistic forces (archons).