' Extracts from the Works of Theodotus: @everyone '...

Extracts from the Works of Theodotus: @everyone 7 Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Knowledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because “through' the Son the Father was known.” But the Spirit of Love has been mingled with the Spirit of Knowledge, as the Father with the Son, and Thought with Truth, having proceeded from Truth as Knowledge from Thought. Note the Only-Begotten is the father's own thought also called the the spirit of Knowledge The Father could be known through the two Spirits proceeding from him, which were mingled together. These spirits are the Spirit of knowledge (πνεῦμα γνώσεως) and the Spirit of love (πνεῦμα ἀγάπης). Now since the word "logos" means the entire thought it would be logical to conclude that this reasoning had within its self, foreknowledge, forethought, insight or gnosis, this is referred to as the spirit of knowledge also contained within the reasoning is life grace light which is the spirit of love In Extracts from the Works of Theodotus 6-7, the principal Tetrad (a group or set of four aeons,) consisted of the Mind, the Truth, the Logos, and the Life but the Father was not counted as a member of the Pleroma. Maybe this Tetrad is where we get the name Barbelo from? Barbelo meaning (EL) God in four in the Sethian system The Extracts from the Works of Theodotus goes on to say: 8 But we maintain that the essential Logos is God in God, who is also said to be “in the bosom of the Father,” continuous, undivided, one God. God came forth, the Son, Mind of the All. This means that even his thought takes its existence from the root of the all, since he had him in mind (Valentinian Exposition from the Nag Hammadi Library) The All preexisted within the Father, and the son who is the Father's Thought and Will, revealed it Ptolemy's Commentary On The Gospel of John Prologue Now since he is speaking of the first origination, he does well to begin the teaching at the beginning, i.e with the Son and the Word. He speaks as follows: "The Word was in the beginning, and the Word was with God, and the Word was God. It was in the beginning, with God." [Jn 1:1] First, he distinguishes three things: God; beginning; Word. Then he unites them: this is to show forth both the emanation of the latter two,( i.e. the Son and the Word), and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God." So was the beginning. "And the word was God"; reasonably so, for what is engendered from God is God. This shows the order of emanation. "The entirety was made through it, and without it was not anything made." [Jn 1:3] For the Word became the cause of the forming and origination of all the aeons that came after it. (Ptolemy's Commentary On The Gospel of John Prologue) The phrase “The Word was in the beginning” was not a temporal expression, but it “shows the order of emanation” (See Ptolemy's Commentary On The Gospel of John Prologue) Since the term logos signifies an inward thought it would be logical to conclude that logos is Sige or silence in the Valentinian system. Silence has a partner or companion (syzygies, pair) with the Depth (Bythos) The Depth is another aspects or attributes of the Father or the Deity Thus the logos is the silent thought of the Deity. The Deity was reasoning with himself this reasoning lead to the rest of the Emanations or attributes coming forth from the divine mind. The Deity was always self aware and had self knowledge There is one life force: the creative all-embracing life, even the logos which is God. This life is eternal and without limit, from before time to everlasting.