Difference between revisions of "Sethianism" - New World Encyclopedia

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A lion-faced deity representing Yaldabaoth, a depiction of the Demiurge in Sethianism.

The Sethians were an ancient Gnostic group that flourished in the Meditterrean world who dated their existence to before the advent of Christianity.^[1] Predominantly Judaic in foundation, and strongly influenced by Platonism, Sethians offered a synthesis of Judaic and Greek thought. They were known for their veneration of the biblical Seth, third son of Adam and Eve, who is depicted in their creation myths as a divin influence of Sethianism spread throughout the Mediterranean into the later systems of the Thomasines, the Basilideans and the Valentinians.

Mythology

Sethian mythology is centered on the events preceding the story of Genesis, thereby offering a radical reinterpretation of the typical orthodox Jewish conception of creation, and the divine's relation to reality. Their myth incorporates elements of both Platonic (c. 427–c. 347 B.C.E.), and later, Neoplatonic philosophy as well as Jewish ideas.

As is evident, the addition of the prologue radically alters the significance of events in Eden; rather than emphasizing a fall of human weakness in breaking God's command, Sethians (and their inheritors) emphasize a crisis of the Divine Fullness as it encounters the ignorance of matter, as depicted in stories about Sophia. Adam and Eve's removal from the Archon's paradise is seen as a step towards freedom from the Archons, and the serpent in the Garden of Eden in some cases becomes a heroic, salvific figure rather than an adversary of humanity or a 'proto-Satan'. Eating the fruit of Knowledge is the first act of human salvation from cruel, oppressive powers.

The Sethian viewpoint is found in the Apocryphon of John, which describes an unknown God who is defined through negative theology exclusively: he is immovable, invisible, intangible, ineffable. This Apophatic Theology (Negative theology) mode of thinking about God is found throughout Gnosticism, Vedantic Hinduism, Platonic and Aristotelean theology, and Eastern Orthodox theology as well.

Sethianism posits a transcendent hidden invisible God that is beyond ordinary description, much as Plato (see Parmenides) and Philo had also stated earlier in history. It is only possible to say what God is not, and the experience of it remains something, again, in defiance of rational description.

According to Sethianism, this original God went through a series of emanations, during which its essence is seen as spontaneously expanding into many successive 'generations' of paired male and female beings, called 'aeons'. The first of these is the Barbelo, a figure common throughout Sethianism, who is coactor in the emanations that follow. The aeons that result can be seen as representative of the various attributes of God, themselves indiscernible when not abstracted from their origin. In this sense, the Barbelo and the emanations may be seen as poetic devices allowing an otherwise utterly unknowable God to be discussed in a meaningful way amongst initiates. Collectively, God and the aeons comprise the sum total of the spiritual universe, known as the Pleroma.

At this point, the myth is still only dealing with a spiritual, non-material universe. In some versions of the myth, the Spiritual Aeon Sophia imitates God's actions in performing an emanation of her own, without the prior approval of the other aeons in the Pleroma. This results in a crisis within the Pleroma, leading to the appearance of the Yaldabaoth, a 'serpent with a lion's head'. This figure is commonly known as the demiurge. This being is at first hidden by Sophia but subsequently escapes, stealing a portion of divine power from her in the process.

Using this stolen power, Yaldabaoth creates a material world in imitation of the divine Pleroma. To complete this task, he spawns a group of entities known collectively as Archons, 'petty rulers' and craftsmen of the physical world. Like him, they are commonly depicted as theriomorphic, having the heads of animals. Some texts explicitly identify the Archons with the fallen angels described in the Enoch tradition in Judaic apocrypha. At this point the events of the Sethian narrative begin to cohere with the events of Genesis, with the demiurge and his archontic cohorts fulfilling the role of the creator. As in Genesis, the demiurge declares himself to be the only god, and that none exist superior to him; however, the audience's knowledge of what has gone before casts this statement, and the nature of the creator itself, in a radically different light.

The demiurge creates Adam, during the process unwittingly transferring the portion of power stolen from Sophia into the first physical human body. He then creates Eve from Adam's rib, in an attempt to isolate and regain the power he has lost. By way of this he attempts to rape Eve who now contains Sophia's divine power; several texts depict him as failing when Sophia's spirit transplants itself into the Tree of Knowledge; thereafter, the pair are 'tempted' by the serpent, and eat of the forbidden fruit, thereby once more regaining the power that the demiurge had stolen.

Texts

Pre-Christian texts:

The Apocalypse of Adam

Christian texts:

The Apocryphon of John
The Thought of Norea
The Trimorphic Protennoia
The Coptic Gospel of the Egyptians
The Gospel of Judas

Later texts:

Zostrianos
Three Steles of Seth
Marsenes

Neo-Sethianism

The classical Sethian doctrine of the 1st and 2nd centuries CE has exerted a pervasive inspirational influence upon certain contemporary mystics and esotericists, from the British-German group the 'Knights of Seth', who were allegedly established in the 1850s, to the Neo-Sethian Hermeticism expounded by the English artist and theurgist Nigel Jackson in his 2003 work 'Celestial Magic'. These manifestations can be termed Neo-Sethian.

Knights of Seth

The Knights of Seth were a 19th century British-German Neo-Sethian group that attempted to resurrect medieval Gnostic and dualistic Christian ideas. While achieving a certain popularity among wealthy young Englishmen in the 1850s, the Knights never gained considerable influence and were by many considered a mere gentlemen's club rather than a religious movement. Apart from a handful of members in Edinburgh and Berlin, the group presently appears to be almost extinct. The group is sometimes referred to by its Latin name Ordo quester Sethiani.

Like the gnostics, the Knights of Seth believe that there is a true god and a false one. The latter is known as the demiurge. According to gnostic tradition the demiurge created the world. In doing so, the demiurge (Classical Greek for craftsman-creator) carried out an order of the true god. The malevolent demiurge, which sometimes goes by the name of Yaldabaoth, then usurped the true god's position.

According to the Ordo Equester, Adam's third son Seth was a messiah who could get in touch with the true god and acted as his herald, thwarting the plans of the evil demiurge. The Knights believe that seven prophets will deliver various teachings to humanity. These will then enable men to experience the true, hidden god. This allegedly requires studying different religions and meditation, resulting in a process of recognition (gnosis, Greek language for knowledge).

Notes

↑ Sethian Gnosticism Retrieved October 19, 2008.

References
ISBN links support NWE through referral fees

Hancock, Curtis L. Studies in Neoplatonism: Ancient and Modern, Volume 6, Wallis & Bregman (Editors), SUNY Press, (1991), Chapter: Negative Theology in Gnosticism and Neoplatonism. ISBN 0-7914-1337-3* Hoeller, Stephan A. Gnosticism - New Light on the Ancient Tradition of Inner Knowing. Wheaton, IL: Quest Books, 2002. ISBN 0835608166
Jonas, Hans. Gnosis und spätantiker Geist vol. 2, 1-2. ISBN 3525538413
Jonas, Hans.The Gnostic Religion. Beacon, 2001. ISBN 0807058017
King, Karen L. What is Gnosticism? Cambridge, MA: Harvard University Press, 2003. ISBN 067401071X
Klimkeit, Hans-Joachim. Gnosis on the Silk Road: Gnostic Texts from Central Asia. San Francisco, CA: HarperSanFrancisco, 1993. ISBN 0060645865
Layton, Bentley. Prolegomena to the Study of Ancient Gnosticism (in The Social World of the First Christians: Essays in Honor of Wayne A. Meeks). Edited by L. Michael White and O. Larry Yarbrough. Minneapolis, MN: Fortress Press, 1995. ISBN 0800625854
Longfellow, Ki. The Secret Magdalene. Brattleboro, VT: Eio Books, 2005. ISBN 0975925539
Pagels, Elaine. The Gnostic Gospels. New York: Vintage Books, 1979. ISBN 0679724532
Pagels, Elaine. The Johannine Gospel in Gnostic Exegesis. Atlanta, GA: Society of Biblical Literature, 1989. ISBN 1555403344
Stoyanov, Yuri (2004). The Other God. Dualist Religions from Antiquity to the Cathar Heresy. Yale University Press. ISBN 0-300-08253-3.
Williams, Michael. Rethinking Gnosticism: An Argument for Dismantling a Dubious Category. Princeton, NJ: Princeton University Press, 1996. ISBN 0691011273

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[1] Sethian Gnosticism Retrieved October 19, 2008.

[1]

@@ Line 1: / Line 1: @@
 {{Images OK}}
-[[Image:Lion-faced deity.jpg|thumb|A lion-faced deity found on a Gnostic gem in [[Bernard de Montfaucon]]’s ''L’antiquité expliquée et représentée en figures'' may be a depiction of the Demiurge.]]
+[[Image:Lion-faced deity.jpg|thumb|A lion-faced deity representing Yaldabaoth, a depiction of the [[Demiurge]] in Sethianism.]]
-The '''Sethians''' were a group of ancient [[Gnostic]]s who date their existence to before Christianity. <ref>[http://jdt.unl.edu/lithist.html Sethian Gnosticism]</ref> Their influence spread throughout the Mediterranean into the later systems of the [[Thomas the Apostle|Thomasines]], the [[Basilideans]] and the [[Valentinus|Valentinians]]. Their thinking, though it is predominantly [[Judaism|Judaic]] in foundation, is arguably strongly influenced by [[Plato]]nism. Sethians are so called for their veneration of the [[Bible|biblical]] [[Seth]], third son of [[Adam and Eve]], who is depicted in their myths of creation as a divine incarnation; consequently, the offspring or 'posterity' of Seth are held to comprise a superior elect within human society.
+The '''Sethians''' were an ancient [[Gnostic]] group that flourished in the Meditterrean world who dated their existence to before the advent of [[Christianity]].<ref>[http://jdt.unl.edu/lithist.html Sethian Gnosticism] Retrieved October 19, 2008.</ref> Predominantly [[Judaism|Judaic]] in foundation, and strongly influenced by [[Plato]]nism, Sethians offered a synthesis of Judaic and Greek thought. They were known for their veneration of the [[Bible|biblical]] [[Seth]], third son of [[Adam and Eve]], who is depicted in their creation myths as a divin influence of Sethianism spread throughout the Mediterranean into the later systems of the [[Thomas the Apostle|Thomasines]], the [[Basilideans]] and the [[Valentinus|Valentinians]].
 ==Mythology==
-Commonly, the Sethian cosmogonic myth describes an intended prologue to the events of [[Genesis]] and the rest of the [[Pentateuch]], which by its emendation brings about a radical reinterpretation of the typical orthodox Jewish conception of creation, and the divine's relation to reality. This myth is typically presupposed by Sethian manuscripts, and occasionally by those of later schools. Many of their concepts, derived from a fusion of [[Hellenic]] philosophy, [[Plato]]nic (c. 427–c. 347 B.C.E.), and later, [[neoplatonism|Neoplatonic]] (ca. 253 C.E.) concepts with the Old Testament. This was also done by Hebrew scholar [[Philo]] (20 B.C.E. - 40 C.E.), who had engaged in a similar fusion.
+Sethian mythology is centered on the events preceding the story of [[Genesis]], thereby offering a radical reinterpretation of the typical orthodox Jewish conception of creation, and the divine's relation to reality. Their myth incorporates elements of both [[Plato]]nic (c. 427–c. 347 B.C.E.), and later, [[neoplatonism|Neoplatonic]] philosophy as well as Jewish ideas.
-The Sethian cosmogony was most famously contained in the Apocryphon of John, which describes an unknown [[God]], the same as Luke had done in the [[Acts of the Apostles]] 17:23. The latter conception defines God through a series of explicit positive statements called [[cataphatic]] theology, themselves universal but in the divine taken to their superlative degrees: as well as being explicitly male, he is [[omniscient]] and [[omnipotent]]. The Sethian conception of God is, by contrast, defined through [[negative theology]] exclusively: he is immovable, invisible, intangible, ineffable.
+As is evident, the addition of the prologue radically alters the significance of events in [[Garden of Eden|Eden]]; rather than emphasizing a fall of human weakness in breaking God's command, Sethians (and their inheritors) emphasize a crisis of the Divine Fullness as it encounters the ignorance of matter, as depicted in stories about Sophia. Adam and Eve's removal from the Archon's paradise is seen as a step towards freedom from the Archons, and the serpent in the Garden of Eden in some cases becomes a heroic, salvific figure rather than an adversary of humanity or a 'proto-Satan'. Eating the fruit of Knowledge is the first act of human salvation from cruel, oppressive powers.
-This Apophatic Theology ([[Negative theology]]) mode of thinking about God is found throughout Gnosticism, Vedantic Hinduism, Platonic and [[Aristotle|Aristotelean]] theology, and [[Eastern Orthodox]] theology as well. It may be seen in some Judaic sources.
+The Sethian viewpoint is found in the ''[[Apocryphon of John]]'', which describes an unknown [[God]] who is defined through [[negative theology]] exclusively: he is immovable, invisible, intangible, ineffable. This Apophatic Theology ([[Negative theology]]) mode of thinking about God is found throughout Gnosticism, Vedantic Hinduism, Platonic and [[Aristotle|Aristotelean]] theology, and [[Eastern Orthodox]] theology as well.
-Sethianism posits a transcendent hidden invisible God that is beyond ordinary description, much as [[Plato]] (see [[Parmenides (dialogue)|Parmenides]]) and [[Philo]] had also stated earlier in history. It is only possible to say what God isn't, and the experience of it remains something, again, in defiance of rational description.
+Sethianism posits a transcendent hidden invisible God that is beyond ordinary description, much as [[Plato]] (see [[Parmenides (dialogue)|Parmenides]]) and [[Philo]] had also stated earlier in history. It is only possible to say what God is not, and the experience of it remains something, again, in defiance of rational description.
-===Cosmology===
+According to Sethianism, this original God went through a series of [[emanationism|emanations]], during which its essence is seen as spontaneously expanding into many successive 'generations' of paired male and female beings, called 'aeons'. The first of these is the [[Barbelo]], a figure common throughout Sethianism, who is coactor in the emanations that follow. The aeons that result can be seen as representative of the various attributes of God, themselves indiscernible when not abstracted from their origin. In this sense, the Barbelo and the emanations may be seen as poetic devices allowing an otherwise utterly unknowable God to be discussed in a meaningful way amongst initiates. Collectively, God and the aeons comprise the sum total of the spiritual universe, known as the ''[[Pleroma]]''.
-This original God went through a series of [[emanationism|emanations]], during which its essence is seen as spontaneously expanding into many successive 'generations' of paired male and female beings, called 'aeons'. The first of these is the [[Barbelo]], a figure common throughout Sethianism, who is coactor in the emanations that follow. The aeons that result can be seen as representative of the various attributes of God, themselves indiscernible when not abstracted from their origin. In this sense, the Barbelo and the emanations may be seen as poetic devices allowing an otherwise utterly unknowable God to be discussed in a meaningful way amongst initiates. Collectively, God and the aeons comprise the sum total of the spiritual universe, known as the ''[[Pleroma]]''.
-At this point the myth is still only dealing with a spiritual, non-material universe. In some versions of the myth, the Spiritual Aeon Sophia ''imitates'' God's actions in performing an emanation of her own, without the prior approval of the other aeons in the Pleroma. This results in a crisis within the Pleroma, leading to the appearance of  the [[demiurge|Yaldabaoth]], a 'serpent with a lion's head'. This figure is commonly known as the demiurge, after the figure in [[Plato]]'s [[Timaeus]]. (Gr. {{lang|grc|δημιουργός}} ''{{lang|grc-Latn|dēmiourgós}}'', Latinized ''{{lang|la|demiurgus}}'', meaning "artisan" or "craftsman," lit. "public or skilled worker" (from {{lang|grc|δήμιος}} demos (common people) + {{lang|grc|έργον}} ergos (work)<ref>Online Etymology Dictionary [http://www.etymonline.com/index.php?search=demiurge&searchmode=none]</ref> This being is at first hidden by Sophia but subsequently escapes, stealing a portion of divine power from her in the process.
+At this point, the myth is still only dealing with a spiritual, non-material universe. In some versions of the myth, the Spiritual Aeon Sophia ''imitates'' God's actions in performing an emanation of her own, without the prior approval of the other aeons in the Pleroma. This results in a crisis within the Pleroma, leading to the appearance of  the [[demiurge|Yaldabaoth]], a 'serpent with a lion's head'. This figure is commonly known as the demiurge. This being is at first hidden by Sophia but subsequently escapes, stealing a portion of divine power from her in the process.
 Using this stolen power, Yaldabaoth creates a material world in imitation of the divine Pleroma. To complete this task, he spawns a group of entities known collectively as [[Archon]]s, 'petty rulers' and craftsmen of the physical world. Like him, they are commonly depicted as [[theriomorphism|theriomorphic]], having the heads of animals. Some texts explicitly identify the Archons with the fallen angels described in the Enoch tradition in Judaic apocrypha. At this point the events of the Sethian narrative begin to cohere with the events of ''Genesis'', with the demiurge and his archontic cohorts fulfilling the role of the creator. As in ''Genesis'', the  demiurge declares himself to be the only god, and that none exist superior to him; however, the audience's knowledge of what has gone before casts this statement, and the nature of the creator itself, in a radically different light.
 The demiurge creates Adam, during the process unwittingly transferring the portion of power stolen from Sophia into the first physical human body. He then creates Eve from Adam's rib, in an attempt to isolate and regain the power he has lost. By way of this he attempts to rape Eve who now contains Sophia's divine power; several texts depict him as failing when Sophia's spirit transplants itself into the [[Tree of Knowledge]]; thereafter, the pair are 'tempted' by the serpent, and eat of the forbidden fruit, thereby once more regaining the power that the demiurge had stolen.
-As is evident, the addition of the prologue radically alters the significance of events in [[Garden of Eden|Eden]]; rather than emphasizing a fall of human weakness in breaking God's command, Sethians (and their inheritors) emphasize a crisis of the Divine Fullness as it encounters the ignorance of matter, as depicted in stories about Sophia. Adam and Eve's removal from the Archon's paradise is seen as a step towards freedom from the Archons, and the serpent in the Garden of Eden in some cases becomes a heroic, salvific figure rather than an adversary of humanity or a 'proto-Satan'. Eating the fruit of Knowledge is the first act of human salvation from cruel, oppressive powers.
 ==Texts==