Against Heresies: Book I

They maintain that those who have achieved perfect knowledge must necessarily be reborn into the power that is above all. Otherwise, it is impossible to gain entry into the Pleroma, because it is this regeneration that leads them into the depths of Bythus. The baptism established by the visible Jesus was for the forgiveness of sins, but the redemption introduced by the Christ who descended upon Him was for perfection. They claim that the former is physical, while the latter is spiritual. John’s baptism was proclaimed for repentance, but Jesus' redemption was brought for the sake of perfection. This is what He refers to when He says, “And I have another baptism to be baptized with, and I eagerly move towards it.” Furthermore, they assert that the Lord extended this redemption to the sons of Zebedee when their mother requested they might sit, one at His right hand and the other at His left, in His kingdom, saying, “Can you be baptized with the baptism that I will be baptized with?” They also assert that Paul often described, in clear terms, the redemption that is in Christ Jesus, and this is the same that is passed down by them in various and conflicting forms.

For some of them, they prepare a nuptial couch and perform a kind of mystic rite (using certain expressions) with those being initiated, and claim that it is a spiritual marriage they are celebrating, similar to the conjunctions above. Others bring them to a place with water and baptize them, saying these words: “Into the name of the unknown Father of the universe—into truth, the mother of all things—into Him who descended on Jesus—into union, and redemption, and communion with the powers.” Still others repeat certain Hebrew words to further confuse those being initiated, as follows: “Basema, Chamosse, Baœnaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei.” The translation of these terms is: “I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because You have reigned in the body.” Others present the redemption in this way: The name hidden from every deity, and dominion, and truth with which Jesus of Nazareth was clothed in the lives of the light of Christ—of Christ, who lives by the Holy Ghost, for the angelic redemption.

The name of restitution is: Messia, Uphareg, Namempsœman, Chaldœaur, Mosomedœa, Acphranœ, Psaua, Jesus Nazaria. The translation of these words is: “I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Your name, O Saviour of truth!” Such are the words of the initiators; but the one who is initiated replies, “I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who lives.” Then the bystanders add, “Peace be to all on whom this name rests.” After this, they anoint the initiated person with balsam, asserting that this ointment symbolizes the sweet fragrance which is above all things.

But there are some who claim that it is unnecessary to bring people to the water. Instead, they mix oil and water together and apply this mixture to the heads of those who are to be initiated, using expressions similar to those we have already mentioned. They believe this to be the redemption. They also usually anoint with balsam. Others, however, reject all these practices and assert that the mystery of the unspeakable and invisible power should not be performed by visible and corruptible things, nor should those beings who are inconceivable, incorporeal, and beyond the reach of senses be represented by things that are tangible and have a body. These individuals hold that the knowledge of the unspeakable Greatness is perfect redemption itself. Since both defect and passion stemmed from ignorance, the entire substance of what was formed is destroyed by knowledge; therefore, knowledge is the redemption of the inner person. This knowledge is not physical, for the body is corruptible; nor is it related to the animal soul, as the animal soul is a result of defect and is like the abode of the spirit. The redemption must, therefore, be of a spiritual nature, as they claim that the inner and spiritual person is redeemed through knowledge, and having acquired the knowledge of all things, they need nothing else. This, then, is the true redemption.

Some continue to redeem people even up to the moment of death by placing oil and water, or the previously mentioned ointment with water, on their heads while using the invocations mentioned earlier. This is done so that these individuals can become invisible to the principalities and powers, allowing their inner selves to ascend invisibly, as if their body remains in the world while their soul goes to the Demiurge. They are instructed, upon reaching the principalities and powers, to say these words: "I am a son from the Father—the Father who existed before, and a son in Him who is pre-existent.

I have come to see everything, both that which belongs to me and others; although, strictly speaking, they belong to Achamoth, who is female in nature and made these things for herself. I derive my being from Him who is pre-existent, and I return to my own place from where I came." They claim that by saying these things, the person escapes from the powers. He then approaches the companions of the Demiurge and says to them: "I am a vessel more precious than the female who made you.

Even if your mother is unaware of her own origin, I know who I am and where I come from, and I call upon the incorruptible Sophia, who is in the Father and is your mother's mother, who has no father nor any male consort; a female formed you, not knowing her own mother, thinking she existed alone; but I call upon her mother." They say that when the companions of the Demiurge hear these words, they become greatly agitated and blame their origin and their mother's lineage.

But the person goes to his place, shedding his chain, which is his animal nature. These are the details that have reached us regarding "redemption." However, since they differ so much in doctrine and tradition, and since the most modern ones continually try to invent new ideas that no one has ever thought of before, it becomes difficult to describe all their beliefs.