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Pistis Sophia · 67 of 160 · tr. George Horner

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But thou, thou shalt become having the authority to go up unto their twelve Aeons at the time which thou wishest, and also thou (wilt) return and come unto thy Place, this which is below the thirteenth Aeon, this in which thou art becoming now. But thou wilt not have authority to go in unto the gate of the Height, this which becometh in the thirteenth Aeon, for thee to go in unto thy Place, this out of which thou camest. Nevertheless therefore whenever should be fulfilled the three times, will oppress thee the Self-willed with all his Rulers, for them to take away thy light from thee, [157 ] he being angry with thee, thinking that thou, thou restrained his power in the Chaos, and he is thinking that thou, thou tookest away its light from it: he will be exasperated against thee, for him to take away thy light from thee, that he should send it unto the Chaos, and give it in unto his emanation which is there, that it should be able to come up from the Chaos and come unto his Place. But these will begin the Adamas. But I, I shall take away all thy powers from him and give them to thee. And I shall come and take them away. Now therefore whenever they should oppress thee at that time, hymn up unto the Light, and I, I shall not fail thee for to help thee. And I am coming (close) to thee quickly out of the Places which are below. [157 ] And I am coming down unto their Places and take away their light from them. I am coming unto this Place in which I put thee, this which is below the thirteenth Aeon, until I lead thee unto thy Place, this out of which thou camest. It happened therefore, the Pistis Sophia having heard these words, I saying them to her, she rejoiced in great joy. But I, I left her in the Place which is below the thirteenth Aeon. I went unto the light, I ceased from being with her. But all these words was the First Mystery saying to the disciples, that they happened to the Pistis Sophia. And he was sitting 85 upon the hill of the Olives, saying all these words in the midst of the disciples. But he added also, said he to them, But it happened also [158 ] after all these (things) while I am being in the World of the mankind, sitting by the road which is this Place, which is the mountain of the Olives, before that they dispatched my vesture, this which I left in the twenty-fourth Mystery (reckoning) from within, but the First itself it is (reckoning) from without, this which is that, the great Uncontainable, this in which I shone, and before that I went unto the Height to receive my other two vestures: sitting by you in this Place, namely, the mountain of the Olives, was fulfilled the time which I said to the Pistis Sophia, Will oppress thee the Adamas with all his Rulers. It happened therefore, having happened that [158 ] time, but I, I was becoming in the World of the mankind, sitting by you in this place which is the mountain of the Olives, looked the Adamas out of the twelve Aeons, he looked down unto the Place of the Chaos, he saw his power demonic which (is) in the Chaos, in which there is not light at all, because I had taken away its light from it: and he saw it being darkness, and it was not possible to come unto his Place which is the twelve Aeons. Remembered also the Adamas (about) the Pistis Sophia, and he was angry with her greatly greatly, thinking that it (is) she who restrained his power in the Chaos.
Themes
Aeonscosmology

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

The text repeatedly references 'twelve Aeons' and their connection to the Pistis Sophia's authority and place.

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Anthropomorphismtheology

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

Divine beings are described with human-like characteristics such as anger, power, and places like 'Height' and 'Chaos'.

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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 realm of the Chaos is contrasted with the divine light and power.

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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 clear opposition exists between the divine light/power and the demonic darkness/Chaos.

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Divine Lighttheology

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

Light is a central motif representing divine power that can be taken away or given to the Pistis Sophia.

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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 describes a structured flow of power from Aeons down to the Chaos and back up to the Height.

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Hidden Sayingssoteriology

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

The passage explicitly states that 'these words was the First Mystery saying to the disciples'.

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Inner Lightanthropology

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

The Pistis Sophia's light is described as being taken away from her by the Adamas.

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Living Godtheology

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

The divine speaker actively intervenes to help and send light to the Pistis Sophia.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

Specific numbers like 'twelve Aeons' and 'twenty-fourth Mystery' are used structurally in the narrative.

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Prayerpraxis

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

The instruction to 'hymn up unto the Light' is a direct directive for spiritual engagement with the divine.

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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's core narrative arc involves returning to her Place out of which she came.

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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 Pistis Sophia is depicted as being oppressed and having her light taken away from her place.

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Spiritual Ascentpraxis

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

The Pistis Sophia is granted the authority to go up unto the twelve Aeons at will.

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Related passages · 2 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 28 (part 2)
May Ani (21) advance, even as thou dost advance; may he never cease [to go forward], even as thy majesty ceaseth not [to go forward], even though it be for a moment; for with strides dost thou (22) in one little moment pass over the spaces…”
Both passages describe a journey or ascent to a higher realm or state of being, involving divine beings and the concept of light. They share themes of transformation, divine intervention, and the overcoming of obstacles, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XCIII
XCIII. XCI. 12-17. The Apocalypse of Weeks . p. 132 CHAPTER XCIII. 1. And after that Enoch both †gave† and began to recount from the books. And Enoch said: 'Concerning the children of righteousness and concerning the elect of the world, And…”
Both passages describe a mystical journey and the intervention of divine forces. They share themes of divine authority, the struggle between light and darkness, and the role of a chosen individual in the cosmic order.