Pistis Sophia · 108 of 160 · tr. George Horner

Document THIRDh

But answered the Saviour, said he to Iohannes in the midst of the disciples, [248 ] Whenever ye know in an exactness that that man renounced all the World with all its cares with all its life (politeia, MS ) with all its sins, and ye know in truth that he becometh not in guile nor was he becoming in hypocrisy, nor was he becoming curious that he should know the (things) of the mysteries that they are being of what kind; but he is wishing for God in truth, this of this kind, hide them not from him, but give to him out of the mysteries of the second Space with the third.

And ye also (shall) prove that he is worthy of which mystery: and that which he is worthy of, give to him and hide not from him: (for) otherwise whenever ye 136 should hide (them) from him, ye are guilty of a great offence.

[248 ] If ye should give to him once in the second Space or in the third, and he (should) turn also and do sin, ye shall continue also the second time until as far as the third time.

If also he should sin, ye shall not continue to give to him, because those three mysteries will become to him witness in his last repentance, and Amen I say unto you, He who will give mystery to that man again in the second Space or in the third, he is guilty of a great offence.

But let him become with you as transgressor and as scandal.

And Amen I say unto you, That man they have not to cast back his soul unto the World from this hour, but his [249 ] dwelling place is in the midst of the mouth of the dragon of the Darkness which is outer, the place of the weeping with the gnashing of the teeth.

And in the dissolution of the World his soul will become petrified and consumed by the cold which is cruel with the fire which is cruel greatly, and it will become non-existent unto age.

But if also yet whenever he should turn and renounce all the World with all its cares with all its sins, and become in a great life (politeia, MS ) with a great repentance, no mystery having been received from his repentance, nor they having heard of it, for them to have mercy on him and receive from him his repentance and forgive to him his sins, except the mystery of the First Mystery, and with the mystery of the Ineffable.

These only are they who will receive the repentance of that man [249 ] from him and will forgive his sins, because that compassions of mercy are those Mysteries, and they are forgivenesses of sin at every time.

But these having said them the Saviour, continued also Iohannes, said he, My Lord, suffer me seeking from thee, and be not angry with me, for I am seeking after every thing in an exactness with a certainty, concerning the manner (in) which we shall preach to the men of the World.

But answered the Saviour, said he to Iohannes, Seek after every thing which thou seekest after, and I shall reveal to thee more and more in boldness without parable, or in an exactness.

Themes

◆Cosmic Dualismtheology

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

The text explicitly contrasts the World of Darkness with the Light of God, establishing an ontological opposition between these realms.

All passages →

◆Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

Mysteries are described as being hidden from men and reserved for those worthy to know them.

All passages →

◆Eschatological Judgmentsoteriology

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.

The passage outlines a final dissolution of the World where souls become petrified in hellish conditions.

All passages →

◆Gnosis Direct Knowledgesoteriology

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

Salvation and receiving mysteries depend on knowing truth rather than faith or ritual alone.

All passages →

◆Hidden Sayingssoteriology

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

The text emphasizes that mysteries are to be given only to those worthy and hidden from others.

All passages →

◆Kingdom Withinanthropology

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

The divine mysteries are located within the 'second Space' accessible through spiritual knowledge rather than external locations.

All passages →

◆Living Godtheology

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

God is portrayed as actively revealing mysteries and responding to the seeker's prayer.

All passages →

◆Prayerpraxis

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

Iohannes explicitly seeks from the Lord with a certainty concerning their preaching mission.

All passages →

◆Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

The text requires renouncing all the World with all its cares and sins as a prerequisite for receiving mysteries.

All passages →

◆Return To Sourcesoteriology

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

The text describes the soul's dwelling place shifting from the World to the mouth of the dragon of Darkness after dissolution.

All passages →

◆Ritual Puritypraxis

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

The requirement for truth and non-hypocrisy implies a state of moral cleanliness necessary for divine encounter.

All passages →

◆Self Examinationpraxis

Daily review of thought and action as spiritual practice.

Disciples must prove the man's worthiness through knowing his truth and repentance.

All passages →

◆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 soul is described as dwelling in the mouth of the dragon of Darkness after its dissolution from the World.

All passages →

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 revelation of divine secrets and the importance of discretion. They emphasize the need for spiritual guidance and the careful dissemination of mystical knowledge, highlighting the role of a spiritual teacher or prophet in managing this knowledge.