Document SECONDi

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

Divine attributes are described using human characteristics such as 'power of light,' 'face of lion,' and 'word.'

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

The text warns that feet should not touch the darkness below, implying the material realm hinders the divine ascent.

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

The passage explicitly contrasts light and darkness, enemies and helpers, and the Pistis Sophia's belief in light versus the emanations of the Self-willed.

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

The passage repeatedly emphasizes the Pistis Sophia's belief in the Light and the divine power of light as a protective force against enemies.

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.

God actively orders angels to guard the Pistis Sophia and steer her through the Chaos.

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 mentions 'emanations of the Self-willed' and a hierarchy of powers descending from the First Mystery.

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

David's prophecy is cited regarding seeing the recompense of sinners and filling sight with them.

The Gnostic myth of Wisdom's prolapse from the Pleroma — her unilateral desire or error producing the Demiurge and the entrapment of divine sparks in matter.

The passage explicitly describes Sophia's prolapse from the Pleroma by filling her sight with enemies and being oppressed.

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

The text presents an esoteric explanation of David's prophecy reserved for those who understand the Pistis Sophia's state.

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

The Pistis Sophia is described as believing the Light and being delivered from harm by her own faith.

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

God is depicted as actively ordering angels, guarding the Pistis Sophia, and responding to her belief in light.

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The 'word' of power is cited as a mediating force between God and the Pistis Sophia.

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

The Pistis Sophia is described as being raised in the hands of angels and delivered from harm through her faith.

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

The Pistis Sophia hymns up to God when oppressed, seeking refuge and deliverance.

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

The Pistis Sophia is raised from the Chaos and brought up to her place of dwelling by divine intervention.

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

The Pistis Sophia's belief in light implies a state of spiritual cleanliness required for divine encounter.

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

The text emphasizes knowing God's name as the basis for protection and deliverance from evil.

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 Pistis Sophia is described as coming up from the Chaos and being oppressed by enemies before divine rescue.

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

The Pistis Sophia is raised from the Chaos and brought up to her place of dwelling by angels.

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

The Pistis Sophia is described as being raised in the hands of angels and delivered from harm through divine power.

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

Divine powers are invoked to steer the Pistis Sophia through the Chaos and protect her from darkness.