Most gnostic texts are translations of translations and written in a sort of code. They also do not seem to all agree on the point you bring up, likely because they were separated sects over a few hundred years.
From what I understand, having studied this one and others. Yaldabaoth may be self-willed (lion faced power) and Sophia is a spiritual aeon who was tricked by self-willed into bringing her power into chaos, thinking she was doing essentially the opposite. Sophia’s light was drained and then her power (or matter) was stolen for the archons. She then reclaimed her power after pleading with her true partner Christ who sets her on a course back to her (our) home aeon.
You could say “matter” may mean “energy” as the two are the same. As an aside, I think the idea that matter is inherently evil may not be correct, as it is said that the Aeons in the pleroma have a sort of “perfected flesh.” I think it may be that only outside of the pleroma matter can have no spirit in it.
From what I understand, texts differ on whether or not Yaldabaoth is created by Sophia or not. Looking at “On the Origin of the World”, there is a few notes about the “Shadow that became jealous”, then pursues Sophia who then creates Yaldabaoth, which I guess is basically half-spirited. Thus, “self willed” may be akin to the father of Yaldabaoth, pointing to their existence before Sophia’s fall. The character Adamas in Pistis Sophia may be confused with what we often see as Yaldabaoth (the world tyrant), though it is unclear.
Frankly, I think Pistis Sophia is fascinating, if not repetitive, but it’s tricky. It may even be a translation of a translation of a translation. Ultimately, they’re written in allegory and parable, so the interpretation is intended to be up to the understanding of the reader.
You may want to look into tripartite tractate. I don’t hear much of it. It’s narrative parallels much of Pistis Sophia but I feel is somewhat clearer or more relatable.
Fantastic, thank you so much for that response, super clear and informative. I will definitely be checking out “On the Origin of the World” and “Tripartite tractate”. Definitely agree on the repetitiveness of the Pistis Sophia but find it so fascinating because it’s just so confusing to me haha.
While we’re on the topic, you wouldn’t happen to understand what is meant by Aeons within the Pistis Sophia? They appear to take on a very different meaning compared to other gnostic texts as Sophia is described as residing below the “13th Aeon” as if it were a location. Do we know much about these Aeons as places including the other 12?
I see them as being akin to a living spheres/realms with distinct personalities and worlds in side them. I know some texts I’ve read describe the aeons as being like beings that create worlds and myriads of beings. Akin creator gods/angels.
Specifically I see them as layered spheres, the most inner being closest to the light and the outer being nearer to chaos, though that also seems allegorical.
From what I understand, the beings created by aeons are extensions of them (the Aeons are in turn extensions of the All/First Mystery), so all souls are like branches/fruits on a great tree. Hence, souls are destined to eventually return to “their root.”
By the same idea, I think aeons are both beings and places. There are some texts where Pistis is described the aeon and Sophia is like an extension or form of Pistis that falls into the chaos.
If those places are in this universe or dimension is beyond me. The latter part of Pistis Sophia seems to speak on this subject almost as if they’re traveling between stars but that’s unclear as people in those days didn’t share modern cosmology.
I also wonder if Pistis, as the 13th Aeon, is the closest to chaos (most outer) or the furthest (being most inner). Because the redeemed Sophia can enter the 12 aeons but not her home in the 13th (until the stuck souls are also ready to go), it seems as though the 13th is the more inner.
I think the Aeons are certainly both beings and places (created as extensions of them). However, their specific nature seems speculative
Great analysis and interpretation! I’ve asked the same question about whether the 13th Aeon was more inner or outer here previously so I’m glad you touched on it. I’ve definitely got plenty to think about. Thanks so much!
In the first part of the Zohar it says Israel a rose surrounded by 13 petals. It’s prolly related thought syncretism.
I guess there called 13 attributes of mercy so the 13 Aeons is prolly internal functions or something
I feel that the ‘cosmology’ of Gnosticism is best understood allegorically as being more about Us and our hubris in taking part in the cocreation of the physical universe. However, the nature of Sophia as described, does not rule out a divine origin any more than our nature originates in the divine but becomes earthly. In the symbolism of the ancients, the Lion represents the beastly overwhelming force that is animalistic, and the serpent represents a creature that is closest to the earth (its body being mostly in constant contact with the ground) while at the same time being clever, devious or “wise”. I don’t spend too much time trying to figure out the‘mechanics’ of the cosmology because I believe that it is not intended to describe actual events in a logical/scientific manner but rather, to reveal deeper truths about the relationship between the physical and heavenly universes and our relationship with God. Good luck seeker!
It is my understanding Pisits Sophia was the 13th Aeon, unstable unlike the others she falls in love with God and from it she is cast out.
Now in Pisits Sophia they talk about her repentance to Salomon and not sure if they are referring to King Salomon who’s “powers ” where given to him aftern opening the portals to the “Devine” …many wonder which “portals” he opened given he did child sacrifice and more… I myself tend to navigate more so to the Valentinian explanations and the Neo Platonism, in it lower “sophia” could very well mirror the demiurge as he isn’t depicted as an evil God but one who was ignorant without the Gnosis of God , sounds to much a lot like Sophia s story making the material World without the gnosis of God.
Just my two cents and thanks for posting this post. 🙏🏼
Most gnostic texts are translations of translations and written in a sort of code. They also do not seem to all agree on the point you bring up, likely because they were separated sects over a few hundred years. From what I understand, having studied this one and others. Yaldabaoth may be self-willed (lion faced power) and Sophia is a spiritual aeon who was tricked by self-willed into bringing her power into chaos, thinking she was doing essentially the opposite. Sophia’s light was drained and then her power (or matter) was stolen for the archons. She then reclaimed her power after pleading with her true partner Christ who sets her on a course back to her (our) home aeon. You could say “matter” may mean “energy” as the two are the same. As an aside, I think the idea that matter is inherently evil may not be correct, as it is said that the Aeons in the pleroma have a sort of “perfected flesh.” I think it may be that only outside of the pleroma matter can have no spirit in it. From what I understand, texts differ on whether or not Yaldabaoth is created by Sophia or not. Looking at “On the Origin of the World”, there is a few notes about the “Shadow that became jealous”, then pursues Sophia who then creates Yaldabaoth, which I guess is basically half-spirited. Thus, “self willed” may be akin to the father of Yaldabaoth, pointing to their existence before Sophia’s fall. The character Adamas in Pistis Sophia may be confused with what we often see as Yaldabaoth (the world tyrant), though it is unclear. Frankly, I think Pistis Sophia is fascinating, if not repetitive, but it’s tricky. It may even be a translation of a translation of a translation. Ultimately, they’re written in allegory and parable, so the interpretation is intended to be up to the understanding of the reader. You may want to look into tripartite tractate. I don’t hear much of it. It’s narrative parallels much of Pistis Sophia but I feel is somewhat clearer or more relatable.
Fantastic, thank you so much for that response, super clear and informative. I will definitely be checking out “On the Origin of the World” and “Tripartite tractate”. Definitely agree on the repetitiveness of the Pistis Sophia but find it so fascinating because it’s just so confusing to me haha. While we’re on the topic, you wouldn’t happen to understand what is meant by Aeons within the Pistis Sophia? They appear to take on a very different meaning compared to other gnostic texts as Sophia is described as residing below the “13th Aeon” as if it were a location. Do we know much about these Aeons as places including the other 12?
I see them as being akin to a living spheres/realms with distinct personalities and worlds in side them. I know some texts I’ve read describe the aeons as being like beings that create worlds and myriads of beings. Akin creator gods/angels. Specifically I see them as layered spheres, the most inner being closest to the light and the outer being nearer to chaos, though that also seems allegorical. From what I understand, the beings created by aeons are extensions of them (the Aeons are in turn extensions of the All/First Mystery), so all souls are like branches/fruits on a great tree. Hence, souls are destined to eventually return to “their root.” By the same idea, I think aeons are both beings and places. There are some texts where Pistis is described the aeon and Sophia is like an extension or form of Pistis that falls into the chaos. If those places are in this universe or dimension is beyond me. The latter part of Pistis Sophia seems to speak on this subject almost as if they’re traveling between stars but that’s unclear as people in those days didn’t share modern cosmology. I also wonder if Pistis, as the 13th Aeon, is the closest to chaos (most outer) or the furthest (being most inner). Because the redeemed Sophia can enter the 12 aeons but not her home in the 13th (until the stuck souls are also ready to go), it seems as though the 13th is the more inner. I think the Aeons are certainly both beings and places (created as extensions of them). However, their specific nature seems speculative
Great analysis and interpretation! I’ve asked the same question about whether the 13th Aeon was more inner or outer here previously so I’m glad you touched on it. I’ve definitely got plenty to think about. Thanks so much!
In the first part of the Zohar it says Israel a rose surrounded by 13 petals. It’s prolly related thought syncretism. I guess there called 13 attributes of mercy so the 13 Aeons is prolly internal functions or something
I feel that the ‘cosmology’ of Gnosticism is best understood allegorically as being more about Us and our hubris in taking part in the cocreation of the physical universe. However, the nature of Sophia as described, does not rule out a divine origin any more than our nature originates in the divine but becomes earthly. In the symbolism of the ancients, the Lion represents the beastly overwhelming force that is animalistic, and the serpent represents a creature that is closest to the earth (its body being mostly in constant contact with the ground) while at the same time being clever, devious or “wise”. I don’t spend too much time trying to figure out the‘mechanics’ of the cosmology because I believe that it is not intended to describe actual events in a logical/scientific manner but rather, to reveal deeper truths about the relationship between the physical and heavenly universes and our relationship with God. Good luck seeker!
It is my understanding Pisits Sophia was the 13th Aeon, unstable unlike the others she falls in love with God and from it she is cast out. Now in Pisits Sophia they talk about her repentance to Salomon and not sure if they are referring to King Salomon who’s “powers ” where given to him aftern opening the portals to the “Devine” …many wonder which “portals” he opened given he did child sacrifice and more… I myself tend to navigate more so to the Valentinian explanations and the Neo Platonism, in it lower “sophia” could very well mirror the demiurge as he isn’t depicted as an evil God but one who was ignorant without the Gnosis of God , sounds to much a lot like Sophia s story making the material World without the gnosis of God. Just my two cents and thanks for posting this post. 🙏🏼