The Essence of Abraxas

"ABRAXAS, the name itself holds power. In the annals of ancient Gnostic wisdom, Abraxas stands as a figure of awe and mystery. Emerging in the early centuries of the Common Era, Abraxas embodies the profound fusion of opposites—creation and destruction, light and darkness. Long ago (King 1887) it was already written: "This figure, the god Abraxas, for so his name is written invariably on the gems.... the etymology and value of the name require a whole section to themselves, so deep are the mysteries that they contain." And: "in a word, the veritable figure of the Abraxas god. And be it remembered that this image was ihe "Supreme God," and he, we know, was the lAO of Egypt." And about its manifestation: "the Abraxas-god, occasionally equipped with a hawk's or lion's head, in place of his proper one, that of a cock." And about the etymology King writes: "Of this "Great Name," many etymologies have been proposed. Of all these the most satisfactory is perhaps the one offered by Babbi Abraham Geiger, making it the Grecised form of Ha-Brachah " The Blessing." And further: "Ha-Brachah-dabarah" Pronounce the Blessing," where " Blessing " stands for the name of the Blessed One, that most potent of exorcisms. And: "But the titles lao Abraxas, and the like, instead of being recent Gnostic inventions were in all likelihood recognised '* Holy Names," and borrowed from the most ancient religions of the East." Another derivation had been previously offered by Bellermann in the Coptic compound signifying ** The Blessed Name," made of the word ab or of, " let it be," Bah, " adore," and Saa for Sadsh, " name." This formula would agree in a remarkable manner with the regular Jewish synonym for the Ineffable Name Jehovah, viz., shem Hamephorash, ** The Holy Word " ; which the Eabbins compress into " The Name " or " The Word." It is, besides, a singular coincidence that the Egyptian word Ahnik should be used by Moses (Gen. xli. 43), where Pharaoh commands that Joseph shall ride in his own chariot, and that they shall cry before him^il&raA;, " kneel down I " where the Coptic word is actually retained in the Hebrew text, and not rendered by an equivalent in that language. Imagine a being with the head of a falcon, four wings of divine might, and serpents for legs. This is Abraxas, revered by the Gnostics as a supreme archon who transcends the boundaries of conventional dualities. Early Christian scholars like Irenaeus and Hippolytus chronicled the Gnostic reverence for Abraxas, underscoring his immense significance in their cosmology. In the 2nd century, the influential Gnostic teacher Basilides proclaimed Abraxas as the ruler of 365 heavens, a deity of unparalleled power. Abraxas's name was etched into amulets and engraved on gemstones, treasured as talismans for spiritual protection and divine favor. And what of the word 'abracadabra'? This magical incantation, used throughout history to ward off illness and misfortune, is believed to trace its roots back to Abraxas. The very syllables of 'abracadabra' echo the protective essence and mystical potency of this ancient deity. Abraxas remains a beacon for those seeking hidden knowledge, a bridge between the material world and the divine. His legacy lives on in ancient texts and mystical artifacts, whispering secrets of the cosmos to those who dare to listen. Abraxas, the eternal enigma, continues to inspire and captivate through the ages." Troublesome is that all info we have came via his critics, the chuch fathers. For instance: Clemens Alexandrinus lived in the same city, and in the same century, with Basilidea, the reputed founder of the Abraxas religion. During some years of that period they were contemporaries, and it is more than probable that Clemens was personally acquainted with Basilides — he being a very remarkable personage of his times. Because he was a contemporary soul, his judgement was a bit more nuanced than that of later churchfathers. "" The Basilidan doctrine consists of two parts; the first part busies itself with divine things, and considers what is the First Cause through which all, and without which nothing is made ; of what constitution are the things that pervade, or include, each other : the forces which exist in Nature, and unto what they tend. The other part relates to things human, as to what is Man ; what things be consistent or inconsistent with his Nature, what he has to do and to suffer. In this department Basilides includes Virtue and Vice; what is Good, what is Evil, and what is Indifferent." He passes thus also a more favourable judgment upon its nature. He describes the system as consisting in a constant attention to the soul, and intercourse with the Deity considered as the fountain of universal Love...