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  The Archon From the Apocryphon of John & Other Sources in The Nag Hammadi Library http://www.gnosis.org/naghamm/nhlalpha.html

 "the Authorities."

Definition of Archon... From Greek archai, "origins, beginning things, prior in time." the plural, Archons, is often translated in Gnostic texts as "the Authorities." In Gnostic cosmology, Archons are a species of inorganic beings that emerged in the solar system prior to the formation of the earth.

The Archons are a genuine species with their own proper habitat, and may even be considered to be god-like, but they lack intentionality (ennoia: self-directive capacity), and they have a nasty tendency to stray from their boundaries and intrude on the human realm.

the Nephilim… {Annunaki… the gods who came down from above}.

The Gaia Mythos describes how the Archons were produced by fractal impact in the dense elementary field arrays (dema) of the galactic limbs, when the Aeon Sophia plunged unilaterally from the galactic core.
From the Apocryphon of John… The Nag Hammadi Library: Translated by Frederik Wisse…
       We learn from the teaching of the savior, Jesus Christ and the revelation of the mysteries and the things hidden in silence, even these things which he taught John, his disciple.
Now I have come to teach you what is and what was and what will come to pass, that you may know the things which are not revealed and those which are revealed, and to teach you concerning the unwavering race of the perfect Man. In the course of his teachings he taught John the brother of James - who are the sons of Zebedee… of the Archon…  often translated in Gnostic texts as "the Authorities." In Gnostic cosmology, Archons are a species of inorganic beings that emerged in the solar system prior to the formation of the earth.
In Gnostic psychology, the Noetic Science of the Mystery Schools, Archons are an alien force that intrudes subliminally upon the human mind and deviates our intelligence away from its proper and sane applications… Hence, Archons are psycho-spiritual parasites. As inorganic entities of two types, embryonic and reptilian, Working through telepathy and suggestion, the Archons attempt to deviate us from our proper course of evolution. Our capacity to discern alien forces working in our minds is crucial to survival and co-evolution with Gaia. By recognizing and repelling the Archons, we claim our power, define our boundaries in the cosmic framework, and establish our purpose relative to Gaia, the indwelling intelligence of the planet.
The risk they pose by invading our mental software is far greater than any physical risk they might pose by erratically breaching the biosphere. 
Working through telepathy and suggestion, the Archons attempt to deviate us from our proper course of evolution. Their most successful technique is to use religious ideology to insinuate their way of thinking and, in effect, substitute their mind-set for ours. According to the Gnostics, Judeo-Christian salvationism is the primary ploy of the Archons, an alien implant.
 In the Gnostic view of human society, the Archons are alien forces that act through authoritarian systems, including belief-systems, in ways that cause human beings to turn against their innate potential and violate the symbiosis of nature. Archons are agents of error rather than evil — but human error, when it goes uncorrected and runs beyond the scale of correction, turns into evil and works against the universal plan of life.
Because the Archons need human complicity to gain power over humankind, any one who assists them can be considered a kind of Archon, an accessory. How do humans assist the Archons? One way (suggested in the Level Two definition) is by accepting the mental programs of the Archons — that is, adopting the alien intelligence as if it were human-based — and implementing those programs by actually enforcing them in society. Another way is by actively or passively conforming to the agendas so proposed and imposed.

Jacques Lacarriere suggests that Gnostics detected the humanized face of the Archons in all authoritarian structures and systems that deny authenticity and self-determination to the individual. He argues that Gnostics recognized "the fundamentally corrupt character of all human enterprises and institutions: time, history, powers, states, religions, races, nations..." (The Gnostics, p. 24)

[See The Elohim…  the Nephilim… {Annunaki… the gods who came down from above} Zacharia Sitchin… the 12th planet… Sitchin.com/ {See David Ike… seeing the faces of Reptiles in heads of state around the world… references are over 2000 years old…}

Go to the Reality of Time... A Paradox... to learn more and see our fate...

       About the Nag Hammadi Library (The Nag Hammadi Scriptures)

The Nag Hammadi Library, a collection of thirteen ancient codices containing over fifty texts, was discovered in upper Egypt in 1945. This immensely important discovery includes a large number of primary "Gnostic Gospels" -- texts once thought to have been entirely destroyed during the early Christian struggle to define "orthodoxy" -- scriptures such as the Gospel of Thomas, the Gospel of Philip, and the Gospel of Truth.

The discovery and translation of the Nag Hammadi library, completed in the 1970's, has provided impetus to a major re-evaluation of early Christian history and the nature of Gnosticism.  Readers unfamiliar with this history may wish to read an excerpt from Elaine Pagels' excellent popular introduction to the Nag Hammadi texts, The Gnostic Gospels. We also offer another brief Introduction to Gnosticism and the Nag Hammadi Library.

What is Gnosticism?

“Gnosis” and “Gnosticism” are still rather arcane terms, though in the last two decades they have been increasingly encountered in the vocabulary of contemporary society. The word Gnosis derives from Greek and connotes "knowledge" or the "act of knowing". On first hearing, it is sometimes confused with another more common term of the same root but opposite sense: agnostic, literally "not knowing”. The Greek language differentiates between rational, propositional knowledge, and a distinct form of knowing obtained by experience or perception. It is this latter knowledge gained from interior comprehension and personal experience that constitutes gnosis.1

In the first century of the Christian era the term “Gnostic” came to denote a heterodox segment of the diverse new Christian community. Among early followers of Christ it appears there were groups who delineated themselves from the greater household of the Church by claiming not simply a belief in Christ and his message, but a "special witness" or revelatory experience of the divine. It was this experience or gnosis that set the true follower of Christ apart, so they asserted. Stephan Hoeller explains that these Christians held a "conviction that direct, personal and absolute knowledge of the authentic truths of existence is accessible to human beings, and, moreover, that the attainment of such knowledge must always constitute the supreme achievement of human life."2

 Overview of Gnostic Teachings

What was it that these "knowers" knew? What made them such dangerous heretics? The complexities of Gnosticism are legion, making any generalizations wisely suspect. While several systems for defining and categorizing Gnosticism have been proposed over the years, none has gained any general acceptance.8 So with advance warning that this is most certainly not a definitive summary of Gnosticism and its many permutations, we will outline just four elements generally agreed to be characteristic of Gnostic thought.

The first essential characteristic of Gnosticism was introduced above: Gnosticism asserts that "direct, personal and absolute knowledge of the authentic truths of existence is accessible to human beings," and that the attainment of such knowledge is the supreme achievement of human life. Gnosis is not a rational, propositional, logical understanding, but a knowing acquired by experience. The Gnostics were not much interested in dogma or coherent, rational theology -- a fact that makes the study of Gnosticism particularly difficult for individuals with "bookkeeper mentalities. One simply cannot cipher up Gnosticism into syllogistic dogmatic affirmations. The Gnostics cherished the ongoing force of divine revelation--Gnosis was the creative experience of revelation, a rushing progression of understanding, and not a static creed. Carl Gustav Jung, the great Swiss psychologist and a life-long student of Gnosticism in its various historical permutations, affirms,

…We find in Gnosticism what was lacking in the centuries that followed: a belief in the efficacy of individual revelation and individual knowledge. This belief was rooted in the proud feeling of man's affinity with the gods....

In his study, The American Religion, noted literary critic Harold Bloom suggests a second characteristic of Gnosticism that might help us conceptually circumscribe its mysterious heart. Gnosticism, says Bloom, "is a knowing, by and of an uncreated self, or self-within-the self, and [this] knowledge leads to freedom...."9 Primary among all the revelatory perceptions a Gnostic might reach was the profound awakening that came with knowledge that something within him was uncreated. The Gnostics called this "uncreated self" the divine seed, the pearl, the spark of knowing: consciousness, intelligence, light. And this seed of intellect was the self-same substance of God. It was man's authentic reality, the glory of humankind and divinity alike. If woman or man truly came to gnosis of this spark, she understood that she was truly free: Not contingent, not a conception of sin, not a flawed crust of flesh, but the stuff of God, and the conduit of God's immanent realization. There was always a paradoxical cognizance of duality in experiencing this "self-within-a-self". How could it not be paradoxical: By all rational perception, man clearly was not God, and yet in essential truth, was Godly. This conundrum was a Gnostic mystery, and its knowing was their treasure.

The creator god, the one who claimed in evolving orthodox dogma to have made man, and to own him, the god who would have man contingent upon him, born ex nihilo by his will, was a lying demon and not God at all. Gnostics called him by many deprecatory names: "Saklas", the fool; "Ialdebaoth", the blind god; and "Demiurge", the architect or lesser creative force.

 The fourth characteristic that we might delineate to understand classical Gnosticism is the most difficult of the four to succinctly untangle, and also one of the most disturbing to subsequent orthodox theology. This is the image of God as a dyad or duality. While affirming the ultimate unity and integrity of the Divine, Gnosticism noted in its experiential encounter with the numinous, contrasting manifestations and qualities.

In many of the Nag Hammadi Gnostic texts God is imaged as a dyad of masculine and feminine elements. Though their language is specifically Christian, Gnostic sources often use sexual symbolism to describe God. Prof. Pagels explains,

One group of gnostic sources claims to have received a secret tradition from Jesus through James and through Mary Magdalene [who the Gnostics revered as consort to Jesus]. Members of this group prayed to both the divine Father and Mother:

`From Thee, Father, and through Thee, Mother, the two immortal names, Parents of the divine being, and thou, dweller in heaven, humanity, of the mighty name...'17

Several trends within Gnosticism saw in God a union of two disparate natures, a union well imaged with sexual symbolism. Gnostics honored the feminine nature and, in reflection, Elaine Pagels has argued that Christian Gnostic women enjoyed a far greater degree of social and ecclesiastical equality than their orthodox sisters. Jesus himself, taught some Gnostics, had prefigured this mystic relationship: His most beloved disciple had been a woman, Mary Magdalene, his consort.

The Gospel of Philip relates,

"...the companion of the Savior is Mary Magdalene. But Christ loved her more than all the disciples, and used to kiss her often on her mouth. The rest of the disciples were offended... They said to him, "Why do you love her more than all of us? the Savior answered and said to them, "Why do I not love you as I love her?"18

The most mysterious and sacred of all Gnostic rituals may have played upon this perception of God as "duality seeking unity." The Gospel of Philip (which in its entirety might be read as a commentary on Gnostic ritual) relates that the Lord established five great sacraments or mysteries: "a baptism and a chrism, and a eucharist, and a redemption, and a bridal chamber."19 Whether this ultimate sacrament of the bridal chamber was a ritual enacted by a man and women, an allegorical term for a mystical experience, or a union of both, we do not know. Only hints are given in Gnostic texts about what this sacrament might be:

Christ came to rectify the separation...and join the two components; and to give life unto those who had died by separation and join them together. Now a woman joins with her husband in the bridal [chamber], and those who have joined in the bridal [chamber] will not reseparate.20

We are left with our poetic imaginations to consider what this might mean. Though Orthodox polemicists frequently accused Gnostics of unorthodox sexual behavior, exactly how these ideas and images played out in human affairs remains historically uncertain.

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