Abstract
This paper deals with the “magic” of the Carpocratians, who, according to Irenaeus of Lyon,
believed in the Platonic tripartite nature of the soul. The Carpocratian approach to philosophical
magic is probably derived from Neoplatonic ideas popular during the first centuries of the
Common Era. The Carpocrations, a second-century Christian Gnostic group, believed Yeshua
was a soul personality like all other people, but because of his “spiritualization,” he reached the
state of the “philosophical magician.” He did not lose his memory while “staying with his
Father” (while he was in the eternal sphere before his next incarnation) and, according to
Irenaeus, despised the creators (angels) of the world during the ascension of the soul, a Hermetic
and Neoplatonic notion. In addition, as the Christ, Yeshua overcame all emotions and passions.
That is, according to the Neoplatonic tripartite nature of the soul, he overcame the emotional part
of himself in favor of the spirit. This ascent gave him magical abilities such as healing and
prophecy. The Carpocratians believed that each soul can achieve what Christ achieved.
Ceremonial and heavenly magic was practiced by the Carpocratians, but their main goal was to
achieve the complete spiritualization of the soul or the attainment of Christ Consciousness. To
analyze Carpocratian magic, it is useful to use the theories of other magicians like Agrippa von
Nettesheim or Iamblichus, because their ideas improve our limited understanding of the text by
the Early Church Writer Irenaeus whose basic interest in the Carpocratians was heresiology.
Finally, this analysis of how magic was applied by the Carpocratians could contribute to a better
understanding of their philosophy.