Pistis Sophia · 128 of 160 · tr. George Horner

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And I shall answer that I may say to them, I know not you who ye are, those who work the unlawfulness with the evil, even until now.

Because of this go unto the Darkness which is outer.

And in that hour they will go unto the Darkness which is outer, the Place in which is the weeping with the gnashing of 160 the teeth.

Because of this therefore preach to all the World, say unto them: Strive, renounce all the World with all the matter which is in it, and receive the mysteries of the Light, before that was completed the number of the perfect souls, that they should not put you at the door of the gate of the Light, and betake you unto the Darkness which is outer.

Now therefore he who hath ear to hear, let him hear.

These therefore having said them the Saviour, sprang up also forward [287 ] Maria, said she, My Lord not only (is it) that hath ear my Light-dweller, but heard my soul and understood every word which thou sayest.

Now therefore, my Lord, concerning the words which thou saidst, Preach to the men of the World say unto them, Strive, receive the mysteries of the Light in this time which is troublous, that ye should inherit the kingdom of the Light.

Added also Maria, said she to Jesus, My Lord, then the Darkness which is outer of what type is it being, or otherwise rather, there are how many Places of punishment in it?

But answered Jesus, said he to Maria, The Darkness which is outer is a great dragon, with his tail within his mouth, being outside all the World and going round all the World with a multitude of places of judgment within it, being of twelve [287 ] chambers of the punishments cruel, with a Ruler in every chamber (the chamber the chamber, MS ) with the faces of the Rulers different from one another.

But the first Ruler who becometh in the first (hath) a face of crocodile, with his tail within his mouth: with all ice coming out of his mouth of the dragon, with at every time with all cold with all sicknesses which are various, this (one) they are wont to call his original name in his Place, Enkhthonin: and the Ruler who becometh in the second chamber, a face of cat is his original face.

This they are wont to call him in their Place Kharakhar.

And the Ruler who becometh in the third chamber, a face of a dog is his original face.

This they are wont to call him in their Place, Arkharokh.

[288 ] And the Ruler who becometh in the fourth chamber, a face of snake is his original face, this (one) they are wont to call him in their Place, Akhrokhar.

And the Ruler who becometh in the fifth chamber, a face of black calf is his original face, this (one) they are wont to call him in their Place, Markhour.

And the Ruler who becometh in the sixth chamber, a face of sow of mountain is his original face, this (one) they call him in their Place, Lamkhamor.

And the Ruler of the seventh chamber, a face of bear is his original face, this (one) they are wont to call him in his original name in their Place, Lukhar.

And the Ruler of the eighth chamber a face of a 161 gryphus is his original face, this (one) they are wont to call his name in their Place, Laraokh.

And the Ruler of the ninth [288 ] chamber a face of a basilisk is his original face, this (one) they are wont to call his name in their Place, Arkheokh.

Themes

◆Anthropomorphismtheology

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

The Dragon is described with specific animal faces (crocodile, cat, dog) and physical attributes like a tail within its mouth.

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◆Archonscosmology

Malevolent planetary rulers or demiurgic powers that govern the material world and obstruct the soul's ascent.

The text explicitly describes twelve malevolent rulers (Rulers) governing specific chambers of punishment in the Darkness which is outer.

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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 instruction to renounce all the World with all the matter within it implies the material body and world are hindrances to spiritual 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 text establishes a stark opposition between the Light (salvation) and the Darkness which is outer (punishment).

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◆Divine Lighttheology

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

The passage repeatedly contrasts the Light with the Darkness and emphasizes receiving the mysteries of the Light as a path to salvation.

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◆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 text describes specific chambers of punishment and rulers within the Darkness where the wicked are sentenced.

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◆Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

The passage functions as a guide for souls regarding their destination after judgment (Darkness or Light).

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◆Hidden Sayingssoteriology

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

The instruction 'Now therefore he who hath ear to hear, let him hear' indicates esoteric knowledge reserved for the receptive.

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◆Inner Lightanthropology

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

Maria's declaration that she understood every word implies an inner receptivity to divine truth.

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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 a personal, active speaker who directly addresses Maria and the world with power.

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◆Numerical Mysticismtheology

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

The text specifies twelve chambers of punishment and rulers, using numbers as structural cosmic elements.

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◆Prayerpraxis

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

Maria directly addresses Jesus as 'My Lord' and seeks clarification on the nature of the Darkness.

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◆Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The passage outlines the movement of souls from the World to either the Light or the outer Darkness after judgment.

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◆Renunciation Of Wealthethics

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

The command is to renounce all the World with all the matter which is in it as a prerequisite for receiving Light.

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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 instruction to receive the mysteries of the Light implies a movement back toward the divine origin.

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◆Ritual Puritypraxis

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

The command to renounce all matter suggests a purification from worldly contamination.

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◆Sacred Namestheology

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

The text lists specific original names for each Ruler in their Place (Enkhthonin, Kharakhar, etc.), implying ontological significance.

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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 'Darkness which is outer' represents the state of exile from the Light and the perfect souls.

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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 movement from Darkness to Light implies an upward journey toward salvation.

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Related passages · 3 parallels

◆christian_mysticism|Meister Eckhart's Sermons (Field translation)|IVa

“TRUE HEARING Ecclesiasticus xxiv. 30 .—“Whoso heareth Me shall not be confounded.” The everlasting and paternal wisdom saith, “Whoso heareth Me is not ashamed.” If he is ashamed of anything he is ashamed of being ashamed. Whoso worketh in…”

Both passages emphasize the importance of hearing and following divine wisdom to achieve salvation or enlightenment. They also discuss the consequences of not adhering to this wisdom, with Passage A describing outer darkness and Passage B discussing the pains of hell.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXII (part 1)

“XXII. Sheol, or the Underworld . CHAPTER XXII. 1. And thence I went to another place, and he showed me in the west ⌈ another ⌉ great and high mountain [ and ] of hard rock. E 2 And there was in it †four† hollow places, deep and wide an…”

Both passages describe a mystical underworld with distinct chambers or hollow places for the punishment of souls. They share the theme of divine judgment and the afterlife, though the specifics of the rulers and the structure differ.

◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 7

“YAHYĀ proclaims and speaks: "Ye nobles, who lie there, ye ladies, who will not awaken,—ye who lie there, what will you do on the Day of the Judgment? When the soul strips off the body, on Judgment-Day what will you do? O thou distracted, ju…”

Both passages discuss themes of judgment, punishment, and the fate of souls. They describe different realms or places of punishment and emphasize the importance of spiritual preparation and adherence to divine teachings. The passages share a common concern with the afterlife and the consequences of one's actions, reflecting a conceptual parallel in their mystical traditions.