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Pistis Sophia · 52 of 160 · tr. George Horner

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These (things) therefore while the First Mystery is saying unto the disciples, that they happened to the Pistis Sophia in the Chaos, answered, said he to them, Do ye understand in what manner I am speaking with you? Came forward [120 ] Petros, said he, My Lord, concerning the explanation of the words which thou saidst, thy power of light prophesied about them once by Solomon in his Odes, Came out an effluence it made a great river being wide, it drew all (things) and it turned itself toward the Temple. They were not able to lay hold on it with strong-banks, with places built: nor were able to lay hold on it the arts of those who lay hold on the waters: they brought it over all the earth, and it laid hold on all. Drank those who became upon the sand which is dry: their thirst was dissolved and it was quenched, they having given to them the drink from that which is exalted: happy (ones) are the deacons [120 ] of that drink, those who were entrusted with the water of the Lord: they turned lips which were dry, took a cheerful heart those who were brought low: they laid hold on souls giving up the 66 breath, that they should not die: they set up the limbs which fell, they gave power to their boldness, and they gave light to their eyes: because they all knew themselves in the Lord, and they were delivered through a water of life eternal. Hear therefore, my Lord and I (shall) utter the word in boldness, according as thy power prophesied by Solomon. An effluence came out it became a great river being wide, namely, that the effluence of Light was wide [121 ] out in the Chaos in all the Places of the emanations of the Self-willed. And the word also which thy power said by Solomon, It drew all (things), it brought them toward the Temple, namely, that it drew all the powers of light out of the emanations of the Self-willed, these which they took away from the Pistis Sophia, and it cast them in unto the Pistis Sophia another time. And the word also which thy power said, Were not able to lay hold on it strong-banks with places built, namely, that the emanations of the Self-willed were not able to lay hold on the effluence of Light in the wall of the darkness of the Chaos. And the word [121 ] also which it said, They brought it over all the earth, and it filled every thing, namely, that Gabriel with Mikhael they having brought it upon the body of the Pistis Sophia, it cast in unto her all the lights, these which took away from her the emanations of the Self-willed and became light the body of her matter. And the word which it said, Drank those who become upon the sand which is dry, namely, that received light all those which become in the Pistis Sophia, these whose light they took away at first. And the word which it said, Their thirst was dissolved and it was quenched, namely, that her power ceased being diminished of light and they were satisfied with light, because they gave (back) to them their light [122 ] which they took away from them. And also according as also said thy power, They gave to them the drink through him who is exalted, namely, that they gave the Light to them through the effluence of Light, this which came out of me, I the First Mystery. And according as said thy power of light, Happy are the deacons of that drink, namely, the word which thou saidst, Mikhael with Gabriel, these who served they took the effluence of Light unto the Chaos, and also they brought it up (from Chaos).
Themes
Anthropomorphismtheology

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

The divine is described using human attributes such as speaking, drinking, and having a body.

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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 text describes the body of Pistis Sophia as matter that was taken away from and then restored by 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.

The passage explicitly contrasts the 'wall of the darkness of the Chaos' with the 'effluence of Light'.

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Divine Lighttheology

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

Light is described as an effluence that draws all things and quenches thirst.

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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.

The text references 'emanations of the Self-willed' flowing from a higher source into the Chaos.

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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 is linked to knowing oneself in the Lord rather than through external faith or ritual.

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Hidden Sayingssoteriology

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

The text begins with a question about understanding the speaker's manner and reveals esoteric meanings of prophetic words.

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Kingdom Withinanthropology

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

The passage states that those who knew themselves in the Lord were delivered through water of life eternal.

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Living Godtheology

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

The First Mystery is depicted as an active speaker who prophesies and speaks to disciples directly.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The 'First Mystery' functions as a singular source of light and power.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The text describes the Pistis Sophia being filled with lights and restored through divine effluence.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The text uses the paradoxical image of a river that is wide yet cannot be laid hold on by banks.

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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 Pistis Sophia is restored by the effluence of Light returning to her body.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The restoration of light implies a cleansing from deficiency or impurity.

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Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The passage explicitly states that those who knew themselves in the Lord were delivered through water of life eternal.

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Related passages · 1 parallel
sufism|The Masnavi, Book I (Rumi)|STORY XVa
Counsels of Reserve given by the Prophet to his Freedman Zaid. At dawn the Prophet said to Zaid, "How is it with thee this morning, O pure disciple?" He replied, "Thy faithful slave am I." Again he said, "If the garden of faith has bloomed…”
Both passages discuss the concept of divine light and its transformative power, with references to mystical experiences and the role of intermediaries (angels in Passage A, the Prophet in Passage B) in conveying this light. They share a theme of spiritual awakening and the quenching of thirst through divine intervention.