Introduction:
One of the great mysteries in the study of Christianity is the ancient connection to the teachings of Pythagoras, and the influence these ideas had upon on some early Christians. The proto-Orthodox of the early Christian Church denied these teachings, and they would be lost if it were not for finding the Nag Hammadi Library, and other Sethian works buried in the sands of Egypt. Hippolytus' work, ''The Refutation of All Heresies,'' refers to Ophites, Sethians, and Naassenes, who were in fact Gnostics sharing the same Nag Hammadi texts. This includes the Valentineans, who kept these teachings secret, as had the Pythagoreans.
Part 1. The first Aeon Bythos, or Barbelo
The following is the description that Tertullian gives in regard to the first Ogdoad, or emination from the Pleroma. ''A Valentinian Exposition actually names ''Word, Man, Life and Truth (Church), as the elements of the tetrad. Actually, in the three paragraphs below the full Ogdoad is explained, and the ''Expostion's'' tetrad is validated. Bythos (depth), Sige (silence), Nus (mind), and Veritus (Truth), are not that far off from being synonymous with the Valentinian concept.
''Such storeys of the heavens you would imagine to be detached tenements in some happy isle of the blessed, I know not where. There the god even of the Valentinians has his dwelling in the attics. They call him indeed, as to his essence, Aiwn teleos (Perfect Æon), but in respect of his personality, Proarkh (Before the Beginning), H'Arkh (The Beginning), and sometimes Bythos (Depth), a name.''
''Thus Bythos and Sige, Nus. and Veritas, are alleged to be the first fourfold team of the Valentinian set (of gods) the parent stock and origin of them all.''
''But how much more suitably might Monogenes be called Protogenes (Firstbegotten), since he was begotten first! Thus Bythos and Sige, Nus, and Veritas, are alleged to be the first fourfold team of the Valentinian set (of gods) the parent stock and origin of them all. For immediately when Nus received the function of a procreation of his own, he too produces out of himself Sermo (the Word) and Vita (the Life). If this latter existed not previously, of course she existed not in Bythos. And a pretty absurdity would it be, if Life existed not in God! However, this offspring also produces fruit, having for its mission the initiation of the universe and the formation of the entire Pleroma: it procreates Homo (Man) and Ecclesia (the Church). Thus you have an Ogdoad, a double Tetra, out of the conjunctions of males and females--the cells (so to speak) of the primordial Æons, the fraternal nuptials of the Valentinion gods, the simple originals of heretical sanctity and majesty, a rabble--shall I say of criminals or of deities?--at any rate, the fountain of all ulterior fecundity. (Tertullian's ''Against the Valentinians.'')
Irenaeus expresses a similar doctrine to Valentinian followers, Ptolemy, and Colorbasus. In each case what is being expressed is eminations from the Pleroma, which form the basis of the ''Word,'' or Wisdom.
CHAP. XII.--THE DOCTRINES OF THE FOLLOWERS OF PTOLEMY AND COLORBASUS.
"1. But the followers of Ptolemy say(2) that he [Bythos] has two consorts, which they also name Diatheses (affections), viz., Ennoae and Thelesis. For, as they affirm, he first conceived the thought of producing something, and then willed to that effect. Wherefore, again, these two affections, or powers, Ennoea and Thelesis, having intercourse, as it were, between themselves, the production of Monogenes and Aletheia took place according to conjunction. These two came forth as types and images of the two affections of the Father,--visible representations of those that were invisible,--Nous (i.e., Monogenes) of Thelesis, and Aletheia of Ennoea, and accordingly the image resulting from Thelesis was masculine,(3) while that from Ennoea was feminine. Thus Thelesis (will) became, as it were, a faculty of Ennoea (thought). For Ennoea continually yearned after offspring; but she could not of herself bring forth that which she desired. But when the power of Thelesis (the faculty of will) came upon her, then she brought forth that on which she had brooded.''
Hippolytus confirms that these concepts are from Pythagorean sources. ''I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated.'' (''Refutation of All Heresies.'') This Pythagorean origin is not fully related to the Pythagorean concepts of the Monadology, which is aligned to the concepts of the union of thought (ennoea), and thelesis (will). ''Valentinus, falling in with these (remarks), has made a fundamental principle in his system "the King of all," whom Plato mentioned, and whom this heretic styles Pater (father), and Bythos, and Proarche (prelude) over the rest of the Aeons.''
Where the heresiologists, Irenaeus, Hippolytus, and Tertullian have referred to Bythos, Dositheos, and the Sethians use the term Barelo....
''Great is the first aeon, male virginal Barbelo, the first glory of the invisible Father, she who is called "perfect".
Thou (fem.) hast seen first the one who truly pre-exists because he is non-being. And from him and through him thou hast pre-existed eternally, the non-being from one indivisible, triple power, thou a triple power, thou a great monad from a pure monad, thou an elect monad, the first shadow of the holy Father, light from light.
We bless thee, producer (fem.) of perfection, aeon-giver (fem.). Thou hast seen the eternal ones because they are from a shadow. And thou hast become numerable. And thou didst find, thou didst continue being one (fem.); yet becoming numerable in division, thou art three-fold. Thou art truly thrice, thou one (fem.) of the one (masc.). And thou art from a shadow of him, thou a Hidden One, thou a world of understanding, knowing those of the one, that they are from a shadow. And these are thine in the heart.''
Furhter confirmation of the use of Bythos for Barbelo exitsts in the text, ''Trimorphic Protennoia.''
''And he stood in his own Light that surrounds him, that is, the Eye of the Light that gloriously shines on me. He perpetuated the Father of all Aeons, who am I, the Thought of the Father, Protennoia, that is, Barbelo, the perfect Glory, and the immeasurable Invisible One who is hidden. I am the Image of the Invisible Spirit, and it is through me that the All took shape, and (I am) the Mother (as well as) the Light which she appointed as Virgin, she who is called 'Meirothea', the incomprehensible Womb, the unrestrainable and immeasurable Voice.'' (''Trimorphic Protennoia.'')
It is not clear why the heresiologists did not use the term Barbelo for Bythos. But it was not clear to them the nature of the Monadic system, and how Jesus (father), could be aligned with this system. One of the sources which states this conjuction with Jesus and Barbelo is the ''Gospel of Judas.''
In regard to the 'Prayer of Thanksgiving,' or the eucharist (Scene 1.), the disciples are praying over the bread, and Jesus asks how it is they know him. This agitates them somewhat and it is Judas who stands up to him, not being able to look in his eyes, and states, '' I know who you are and where you have come from. You are from the immortal realm of Barbelo. And I am not worthy to utter the name of the one who has sent you.''
The NHL text, ''Melchizedek,'' also confirms Jesus as not only connected with ancient Jewish sects, but with the pre-Christian Sethians. From Genesis 14- 18... ''And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.''
''But all the tribes and all the peoples will speak the truth who are receiving from you yourself, O Melchizedek, Holy One, High-Priest, the perfect hope and the gifts of life. I am Gamaliel, who was sent to [...] the congregation of the children of Seth, who are above thousands of thousands, and myriads of myriads, of the aeons [...] essence of the aeons, aba[...] aiai ababa. O divine [...] of the [...] nature [...]! O Mother of the aeons, Barbelo! O first-born of the aeons, splendid Doxomedon Dom[...]! O glorious one, Jesus Christ! O chief commanders of the luminaries, you powers Armozel, Oroiael, Daveithe, Eleleth, and you man-of-light, immortal aeon Pigera-Adamas, and you good god of the beneficent worlds, Mirocheirothetou, through Jesus Christ, the Son of God!'' (''Melchizedek.'' NHL.)
The concept of Barbelo (Bythos), is aligned with the Monad, and the sequence which is understood eminating from it. The concept of the Ogdoad mentioned above is a part of this concept eminating from the Monad.
Part 2. The Monad, and the Tai Chi.
Pythagoras is said to have learned his principles from the Chinese, which means he knew them from the philosophy of the Tai Chi. (See; Bulfinch's Mythology, Gramercy, Crown Publishing, 1979., Pg. 288.)
The detractors of Gnosticism, Ireanaeus, Hippolytus, and Tertullian, denounced Pythagorean connections as heretical, and plagerized. Their works do not reveal the basic mechanics of the tetractys of the decad, but do reveal that many Sethians, including Valentineans, made a connection to the Pythogorean Monadology. http://www.gnosis.org/library/polem.htm
G.R.S. Mead speculates that the imagery of the Cup (Or Monad), found in the ''Corpus Hermeticum,'' may have a distant connection, by way of unorthodox ideas about Communion, with the legends of the Holy Grail. http://gnosis.org/library/hermes4.html
''Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who dwells in the Monad. He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him.'' (''A Valentinian Exposition.'')
Hippolytus explains, ''Pythagoras, then, declared the originating principle of the universe to be the unbegotten monad, and the generated duad, and the rest of the numbers. And he says that the monad is the father of the duad, and the duad the mother of all things that are being begotten--the begotten one (being mother) of the things that are begotten. And Zaratas, the pupil of Pythagoras, was in the habit of denominating unity a father, and duality a mother. For the duad has been generated from the monad, according to Pythagoras; and the monad is male and primary, but the duad female (and secondary). And from the duad, again, as Pythagoras states, (are generated) the triad and the succeeding numbers up to ten.'' (''The Refutation of All Heresies,'' Bk. 6 Ch. 18) As you will read below, this description does not really explain the system.
Monad means one, but in regard to Sethian Christianity it is the first part of a syncratic sequence....
Monad: From the Greek word, meaning "one", "single" or "unique." It has ample descriptions according to different contexts: According to Pythagoras it was the first thing in existence. ''A Valentinian Exposition'' declares the Father as the 'Monad.' (See Sethian Monadology.) mo·nad; (mnd) n. 1. Philosophy; An
indivisible, impenetrable unit of substance viewed as the basic constituent element of physical reality in the metaphysics of Leibnitz. 2. Biology; A single-celled microorganism, especially a flagellate protozoan of the genus ''Monas.'' 3. Chemistry ; An atom or a radical with valence 1. (Online Webster's Dic. See also; Wikipedia.) The Monadic sequence to the Triad is expressed is by the ''Oracles of Zoroaster,'' which illuminates the sequence..... http://www.sacred-texts.com/eso/coz/index.htm
25. The Monad first existed, and the Paternal Monad still subsists.
26. When the Monad is extended, the Dyad is generated.
27. And beside Him is seated the Dyad which glitters with intellectual sections,
to govern all things and to order everything not ordered.
28. The Mind of the Father said that all things should be cut into Three, whose
Will assented, and immediately all things were so divided.
29. The Mind of the Eternal Father said into Three, governing all things by Mind.
30. The Father mingled every Spirit from this Triad.
31. All things are supplied from the bosom of this Triad.
32. All things are governed and subsist in this Triad
33. For thou must know that all things bow before the Three Supernals.
34. From thence floweth forth the Form of the Triad, being preexistent; not the
first Essence, but that whereby all things are measured.
35. And there appeared in it Virtue and Wisdom, and multiscient Truth.
36. For in each World shineth the Triad, over which the Monad ruleth.''
The above sequence can be allegorized by the ancient Chinese axiom, ''Wu Chi creates Tai Chi, Thi Chi is the one Chi. One Chi generates Yin and Yang, and Yin and Yang can change in infinite ways.'' (''Xing Yi Quan Xue,'' Tang, Unique Publications, 2000., Pg 69.)
Wu Chi, means the great void. It is characterized by an empty circle, a symbol for the universe. From Book 2, Ch. IV. ''Against Heresies,'' by Irenaeus...
''Their talk (Valentinian Gnostics) also about shadow and vacuity, in which they maintain that the creation with which we are concerned was formed, will be brought to nothing, if the things referred to were created within the territory which is contained by the Father. For if they hold that the light of their Father is such that it fills all things which are inside of Him, and illuminates them all, how can any vacuum or shadow possibly exist within that territory which is contained by the Pleroma, and by the light of the Father?'' (Ch. III., Bk. 2)
''There will therefore be an absolute necessity, both that the Bythus of whom they speak, along with Sige,( Silence) be similar in nature to a vacuum, that is, that He really is a vacuum; and that the rest of the AEons, since they are the brothers of vacuity, should also be devoid(1) of substance.'' (Ch. 2 Bk 2)
Had Irenaeus understood the Chinese principles of the Tai Chi, and the mechanics of the sequence in regard to making the trigrams variations, the idea of the Sige, or Silence, as a vacuum would have made sense. Not that these anti-Gnostics would have given up their antagonistic positions against the Sethian teachings. It is obvious that the way Pythagoras interpreted the tetractys of the decad remained a secret to the heresiologists, as it has for moderns. Like Pythagoras you have to learn the basics of the Tai Chi, to get the connections to the main concepts of his usage and transformation of the form.
The Tai Chi, as an icon is a symbol, composed of the Yin and Yang circle, surrounded by eight trigrams. It, in terms of function is the underlying philosophy of all Chinese, and 'classical' Oriental philosophy. According to the scholar Fung Yu-Lan, ''The History of Chinese Philosophy, Vol 2.'' Princeton, 1953, the philosophies of Pythagoras, and the Tai Chi are almost identical.
The concept of Chi, and Sophia mean wisdom, and Logos, and Tao, mean ''Word,'' they are used in identical ways. The power of male (Yang) and female (Yin) polarities in the Tai Chi, resemble the ideas of Pronoia, and Protophanes, in the concept of the Sethian term ''Barbelo.'' Sethians used other terms for male and female, but they can also mirror Yin and Yang.
The Tai Chi is associated with the ''Book of Changes,'' (I Ching), in Chinese Philosophy. Pythagoras is thought to have studied Chinese Philosophy, and obviously did. (See; Bulfinch's Mythology, Gramercy, Crown Pub. 1979.) The analogy to the Tai Chi, for Sethian values mirror the ''tetractys of the decad, monadic values.''
.
Pictured above, is the sequence of the Tai Chi, as it is laid out into a linear form from the normal way the symbol is pictured, surrounded by the eight Ba Gua, or trigrams. These trigrams can represent different things like variations like in martial arts, or divinations like with the use of the modern I Ching. (Tang.)
The tetractys of the decad, below, is represented by a triangle, usually made of dots, starting with one, below it two, then three, and four. A variation is the use of the triangle rather than a circle, but the essential concepts are the same.
. monad
. . dyad
. . . triad
. . . . tetrad
1.. The tetractys represented the organization of space: {Wu Chi, Void, ''Jesus (Father) is Silence.}
2. The first row represented zero-dimensions (a point, monad) {Tai Chi, yin and yang are the same.}
3.. The second row represented one-dimension (a line of two points) {Liang Yi, yin and yang are different}
4. The third row represented two-dimensions (a plane defined by a triangle of
three points) {This is consistent with the San Ti. meaning ''Man is the same as heaven and earth.''}
5. The fourth row represented three-dimensions (a triangular pyramid defined by four points, on all sides.) {This is consistent with the Si Xiang. This is Yin and Yang seen as two different things, or four types. This parallel to the Tai Chi does not include the Ba Gua (8 trigrams)} This is because the Pythagorean method does not use the heaven sequence, as do the Chinese. (Wikapedia source..... http://en.wikipedia.org/wiki/Tetractys )
Pythagorus considered the monad as the source of all things. In the case of the tetractys of the decad, the concepts of form and structure are related in mathematical values. These values work in harmony. They are not just a list, they are a set. The first and most obvious is numerical value is the digital sequence of one through ten. 'Monad,' 2. Decad, 3. Triad, 4. Tetrad, 5. Pentad, 6. Hexad, 7. Heptad, 8. Ogdoad, 9. Ennead, and 10. Decad.
Digital sequencing can be done in different base values, like using base six to count on your hands. You count to five on the right hand, and the first digit of the left hand represents six, the next set the left hand finger is given the value of twelve, then eighteen, then the sequence goes up to 35, when you run out of fingers, if you have ten. Another sequencing schema is the Heaven Sequence of the Tai Chi, which is in base eight, and uses even numbers.
The Pythagorean triangle represents five, or more different mathematical values, not generally recognized in modern math. These mathematical values are thought of more like aphorisms, or a mantra, rather than calculations in some respect. They parallel terms used in statistics. Pythagoras put everything in terms of math, and I think the statistical terms below can be adapted to both the Tai Chi and the tetractys of the decad.
The mode sequence is determined by looking at the triangle like an icon, and determining the number of units each side of the triangle has. The mode sequence has a different numerical value than the digital sequence value. In the Tai Chi, Wu Chi, is the void or zero, and in the Sethian system Jesus is Silence. Tai Chi, is one, meaning Yin and Yang are the same. Liang Yi is the third in the Heaven Sequence, and means Yin and Yang as seperate or different. The student of the tetractys retains the triology, or 'tripartite,' as a mindset, in the contemplation of the sequence.
The mean is determined by adding the number of units, in the digital sequence, then dividing that sum by the number of units, the result is an average number of units. That would be the pentad or five, the mean of ten units. In building form and structure in the Monadology, the constant value of the mean is thevalue of one, (Monad) and denotes the value of the monad in each consecutive mode in the sequence. The Monad remains integrated into the form and structure of all mode values. It is seen to virtually transcend into the higher forms.
The median, is the value where half of the units in a set are larger or smaller than the opposite set of units. The median is the point where the set is divided, and determines balance with the reflective or dual values of male/female, good/evil, light and darkness. The odd numbers where their are more units on one half of the set than the other, represents unbalance. Pythagoreans used the terms square for even numbers, and oblong for odd numbers. (Fung Yu-Lan)
In the application of the sequence the consideration of median, is that 'duality,' reamains a constant regardless of the level, or mode, as does the power of the Monad. Duality can be meant to be more than one feature, when drawing a monadic paradigm, as duality does not always mean opposite, it can mean either/or. In some cases it can be implied as an opposite. It can be a reflective value, like a mirror image, or reflection off the calm water.
For instance, the pentad can be given five values, with good connotations, and their opposite with negative conotations. This forms a decad or decalogue. Five constructive values, are opposed to the destructive values of opposition. The Chinese use the idea of the Wu Xing, or five constructive, and destructive forces, present in all of us. The reflective value or median value (duality) is always considered as part of form and structure, regardless of the mode, or level in the sequence.
The fifth value is the parabolic, more of a geometric adaptation, which has dimensions or perspective, reflection and even vibration. (See; Parables.) The parabolic view is in reference to the higher modes of the Pentad and above, where the structure and form can be seen as multi-dimensional and having perspective. (See; Parabole, which can be shown as viewing the inside of a cone. See also; Gematria.)
As a contemplation device, all the values of the tetractys of the decad, are imagined in unison as a harmony. This unified perception is imperical to the idea of how the natural order of wisdom works in the Sethain tripartite vision of man as being psyche, material, and spiritual. The sequence is operational in the realms of man, heaven and earth. Here is the triangle using numbers instead of dots....
1.
2. 3.
4. 5. 6.
7. 8. 9. 10.
Contemplating the triangle, you can see that 1. 2. 3. and 5. form the equalateral cross, common in the first century. There may be more of these parallels, than I mention at this time. The platonic tetrad, used in the ''Square of Opposition,'' a tool of logic, can also be seen in the formation of 2. 3. 5. 8. and 9.
If you look at the triagle of dots as numbers, you will see that 2. 3. 4. 6. 8. and 9. form a circle with 5. in the middle. 1. 7., and 9. are outside the circle. (See Tripartite) As one contemplates this image the fifth value of the parabolic becomes apparent. The image can look like it is multi-dimensional, where the center (5) as seen as closer and further away, adds perspective. The center dot 5. becomes parabolic point of center, and the middle of the sequence.
In regard to the human figure, you can draw arms going up from 2., and 3., and legs off 8. and 9., and you can imagine the human figure in the gematria within the triangle. This is of course a creative concept in the use of the symbol, but that is part of the point. Like the Tai Chi, the Pythagorean model can also be seen as a device of contemplation.
Part 3. The Nature of the Sequences.
In both Chinese and Sethian works, after the level of the tetrad, or Si Xiang, the last member of the set, serves the function to make the entire set, a synergy. This makes these sets more than a mere list. Using variations as opposed to divinations, as members of the sets, makes the study of these sets a science. The Chinese call the study of the trigrams, 'Ba Gua' science. Many scholars who have dismissed the ''I Ching,'' as soothsaying, or fortune telling miss the differentiation of using variations instead of divinations.
After the fourth level, or tetrad, there is the pentad (5), hexad (6), hebdoad (7), ogdoad (8), ennead (9), and decad (10), in the Pythagorean system. Higher numbers eleven, twelve, etc., start the sequence over, as additional sets. The Chinese system goes up to eight, and other sets of eight are used to add to the primary set. In both systems the last member of the group, from the level of the tetrad, remains as the last member. This is because this last member of the set serves the purpose of making the set cohesive in being a syncratism.
One parallel of the use of the Tai Chi, and the understanding of Sethian ways seems to be in the understanding of the martial arts. Pythagoras, in one analogy, is thought to have characterized the monad as a sword. See the ''Table of The Ten Numbers. http://www.sacred-texts.com/eso/sta/sta16.htm
Gernerally, almost all martial arts contain four basic ideas. Punching, kicking, grappling, and counters. In this tetrad, counters apply to all the other elements, and this makes the set a synergy. If we extend the set to an ogdoad or eight parts, we get, punching, kicking, grabbing, throwing, joint locks, strangles, groundwork, and counters. Again, counters apply to all the other members of the set. This is how variations of the Ba Gua, work as a science. Many other sets of eight can be added to the primary set, to include many other factors which influence physical confrontation.
In the realm of a fight, the great void can be seen as the space and the possible movements beteween the fighters. Counters, denote both offense and defense. But the basic sequence can be applied to that space, and the physical makeup of the fighters, and applied to the skill also.
The first move of one or either fighter determines which can be seen to exhibit offensive or defensive moves. A fight can last one, to many moves, which is determined by the skill of the fighters. The fight is determined by the skill over the control of the elements involved in the fight.
This same principle seems to apply to a verbal arguement as well as physical. The only difference is the form of the elements in the sets. The ba gua, would be elements of speech rather then elements of fighting. One form of fighting is physical, and other is non corporeal.
According to Clement of Alexandria, the Sacred Triad, is Faith, Hope, and Love. (''Stromata.'') The ''Gospel of Philip,'' reveals the tetrad, Faith, Hope, Love, and Knowledge. ''A Valentinian Exposition,'' reveals several possible tetrads, one being Word, Man, Life, and Truth. It is logical to assume that these sets all can be seen to work as sets of variations forming synergies, like the above examples.
In the following set the term seal is the last member, which would serve to make the set a synergy. ''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 -'' (''The Untitled Text,'' in the Bruce Codex) This set is very much akin to the Sacred triad, and tetrad.
What about an evil set? After all, duality in the monadic system dictates both a constructive and destructive element. There is one, from the ''Gospel of Mary,'' Chapter 8. (One through nine missing)
''10) And desire said, I did not see you descending, but now I see you ascending. Why do you lie since you belong to me? 11) The soul answered and said, I saw you. You did not see me nor recognize me. I served you as a garment and you did not know me. 12) When it said this, it (the soul) went away rejoicing greatly. 13) Again it came to the third power, which is called ignorance. 14) The power questioned the soul, saying, Where are you going? In wickedness are you bound. But you are bound; do not judge! 15) And the soul said, Why do you judge me, although I have not judged? 16) I was bound, though I have not bound. 17) I was not recognized. But I have recognized that the All is being dissolved, both the earthly things and the heavenly. 18) When the soul had overcome the third power, it went upwards and saw the fourth power, which took seven forms. 19) The first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of flesh, the seventh is the wrathful wisdom. These are the seven powers of wrath. 20) They asked the soul, Whence do you come slayer of men, or where are you going, conqueror of space? 21) The soul answered and said, What binds me has been slain, and what turns me about has been overcome, 22) and my desire has been ended, and ignorance has died.23) In a aeon I was released from a world, and in a Type from a type, and from the fetter of oblivion which is transient. 24) From this time on will I attain to the rest of the time, of the season, of the aeon, in silence.''
Silence, as mentioned above is the great void, in the Sethian system. What in effect the above passages explain is how Mary was purged of the demons mentioned in the Gospels of Mark, and Luke. Of course in those non Gnostic texts we see a different type of demon. However, in Mary's Gospel ''wrathful wisdom,'' serves as the catalyst for all the other forms in the set. There is a major difference in the realms of these three examples of a physical fight, a verbal arguement, and a mental conflict.
In the above examples, physical fighting, verbal fighting, and the forms of wrath in Mary, there are three different modes. These conform to the Sethian tripartite, or Chinese San Ti. They correspond to the spirit/heaven, psyche/man, and material/earth. The sequence can be seen to work the same in all three realms. In all cases the idea of Wisdom, prevails as a key influence.
Part 4. Wisdom
Wisdom, in Hebrew, means 'Chockmah,' also; Sophia. Meaning Understanding, discernment, enlightenment, erudition, insight, intelligence, judgment, learning, sense. To be wise, ''having intelligence and knowledge.'' (See Harper Collins, ''Dictionary, and Thesaurus,'' 2003.) ''...the personified Wisdom of the ''Old Testiment wisdom literature developed into the gnostic redeemer myth, especially as it identified Jesus with that redeemer, and thus understood Jesus as bringer of the secret redemptive gnosis or logoi.'' (pg. 31.) '' Wisdom is not only the mediatrix of creation but also of salvation, and cosmology and soteriology are related to one another in the myth of Wisdom.'' (pg. 105.) (James Robinson on ''The Gospel of Thomas, ''The Gospel of Thomas, and Christian Wisdom, 2nd, Davies, Bardic Press, 2005.)
Dr. Stevan Davies' ("Gospel of Thomas, and Christian Wisdom" ) relates Wisdom to Solomon traditions and contained therein on the nature of Wisdom is its 'ordering value.' These descriptions are of great philosophical value to the idea of natural organization in formal study. They pertain to the way all lexicons are formed and this kind of organization is present in philosophy, as well as science. As to Pseudo Solomon.... "This presents a series of ideas on Wisdom. "Included are Wisdom's creative and ordering power, her presence in the world in all human beings, and in the world through all her permeation of all things, and her arrival as spirit to those who call upon her." (Ibid., pages 52-4) "By the time of the writing of the Wisdom of Solomon, Wisdom is not only seen to be active at Creation, it is said to permeate all the world, organizing and underlying all ordered phenomena." (Ibid. p. 54.)
Wisdom, plays the key role in sequencing of the monadology, in all realms of the spiritual, mental, and material instances. As in the Valentinian tetrad, the Word, connotes this same form, and serves as the monad in the sequence. In the concepts of the Tai Chi, Chi, is often regarded to mean, 'wisdom.'
Word means a spoken, or written symbol of an idea. (''The Dictionary of Linguistics,'' Pei- Gaynor, Littlefield, 1969.) Thought itself is composed of words. It is synonymous with Tao, and Logos. It is the first 'type' of the Sacred Tetrad, Word, Man, Life, Truth, (''A Valentinian Exposition.'') "The law of God is perfect, converting souls." The Saviour Himself is called Law and Word, as Peter in "the Preaching," and the prophet: "Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem." (Theodotus.) ''For he too is called "father" and ''god" and "demiurge" and "king" and "judge" and "place" and "dwelling" and "law." (''Tripartite Tractate.'')
The key to salvation in the Sethian epistemology is a bonding with Wisdom, and its power of natural sequencing. As it states in the ''Gospel of Thomas,'' saying 113.....His disciples said to him, "When will the kingdom come?" "It will not come by watching for it. It will not be said, 'Look, here!' or 'Look, there!' Rather, the Father's kingdom is spread out upon the earth, and people don't see it." Indeed, the concepts of Barbelo and the Monad permeate all living things.
