Pistis Sophia · 11 of 160 · tr. George Horner

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Because of this word therefore, my Lord, which it said thus (viz.) the power which (is) in Esaias the prophet, and which it uttered in a spiritual parable, [26 ] once speaking concerning the vision of Egypt: Where, therefore, Egypt, where are thy enquirers, with thy hour-setters, with those who are wont to call out of the earth, with those who are wont to call out of their belly?

Let them show to thee, therefore, from this hour the works which will do the Lord, Sabaoth.

Of whom prophesied therefore before that thou camest, the power which (is) in Esaias the prophet who prophesied about thee, that thou would take away the power of the Rulers of the Aeons, and remove their Sphere with their Destiny that they should not know anything from this hour?

Concerning this indeed it said, Ye will not know, therefore, what the Lord, Sabaoth will do, namely, [27 ] that there is not any in the Rulers about to know the (things) which thou wilt do from this hour, which (Rulers) are (called) Egypt because that they are of matter: which the power, therefore, which is in Esaias prophesied about thee once saying, Ye will not know therefore from this hour the (things) which will do the Lord, Sabaoth, because of the power of light which thou receivedst from Sabaoth the good, this who becometh in the Place of Right (hand), this (power) which becometh in thy material body of to-day.

Concerning this therefore thou saidst to us, my Lord Jesus, He who hath ear to hear let him hear, that thou shouldest know who is he whose heart is eager for the Kingdom [27 ] of the heavens.

It happened, therefore, Maria having finished saying these words, said he, Well (done) Maria because thou art happy beyond every woman who (is) upon the earth, because thou art she who will become the Pleroma of all the Pleromas and the completion of all the completions.

But Maria having heard the Saviour saying these words, she was glad greatly, and she came before Jesus, she prostrated at his presence, she worshipped to his feet, said she to him, My Lord, Hear me, that I may ask thee of this word, thou having not yet spoken with us of the Places unto which thou wentest.

Answered Jesus, said he to Mariham, Speak in boldness, [28 ] and fear not.

Every thing which thou seekest after I shall reveal to thee.

Said she, My Lord; Every man who knoweth the mystery 15 of the magic of all the Rulers of all the Aeons, with the magic of the Rulers of the Destiny, with those of the Sphere, according as taught them the Angels who transgressed; if they should invoke them in their mysteries, namely their evil magic, to hinder the works which are good, will they accomplish them from this hour or otherwise?

But answered Jesus, said he to Maria, They will not accomplish them as they were accomplishing them from at first, because I took away a third part of their power, but they will make [28 ] a pretext in those who know the mysteries of the magic of the thirteenth Aeon.

And if they should invoke the mysteries of the magic of those who become in the thirteenth Aeon, they will accomplish them well and in accuracy, because that I took not away power from that Place according to the command of the First Mystery.

Themes

◆Aeonscosmology

Divine archetypal beings or eternal attributes dwelling within the Pleroma, often arranged in male-female syzygies.

The text explicitly references 'Rulers of the Aeons' and 'thirteenth Aeon' as specific divine entities.

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◆Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Divine beings are described with human characteristics such as hearts, bodies, and the ability to know or not know.

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◆Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The material body is designated as 'Egypt' and associated with ignorance, contrasting it against the divine power of light.

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◆Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

A sharp ontological opposition is drawn between the material body/earth (Egypt) and the divine power/light (Sabaoth).

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◆Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The text emphasizes 'power of light' received from Sabaoth as a key factor in overcoming the Rulers.

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◆Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The divine actively orders the unfolding of cosmic power and destiny against the will of the Rulers.

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◆Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

References to 'Sphere' and 'Destiny' imply a structured hierarchy of divine levels.

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◆Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

Salvation and power are linked to knowing the mystery of the magic of the Rulers rather than external faith or works alone.

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◆Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The text reveals esoteric knowledge reserved for those who ask directly and are ready to receive it.

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◆Kenomacosmology

The void or emptiness outside the pleroma; the realm of matter, ignorance, and deficiency.

The material body is described as 'Egypt' which is of matter and deficient compared to the divine power.

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◆Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

The text states that one must know who is he whose heart is eager for the Kingdom of the heavens.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Jesus is depicted as an active, responsive reality who hears and reveals knowledge to those who ask.

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◆Pleromacosmology

The divine fullness or totality of the highest realm, populated by aeons and divine attributes, contrasted with the deficient material world.

Maria is declared the 'Pleroma of all the Pleromas' and completion of all completions, centralizing this concept.

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◆Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Maria asks Jesus to hear her and reveal the word regarding the Places.

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◆Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The narrative implies a movement from the material state (Egypt) back to the divine power of Sabaoth.

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◆Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The power of the word 'Sabaoth' is invoked as a means to effect divine action and reveal mysteries.

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◆Separation From Sourcesoteriology

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

The Rulers are described as having lost knowledge of the Lord's works due to their material state ('Egypt').

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◆Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

Maria asks about the Places unto which Jesus went, implying a movement upward from the material.

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