![]() Both associations contributed to the usage of the name. Sophia was known as the personification of wisdom by early Christians and Saint Sophia is also an early Christian martyr. It became very popular in the West beginning in the later 1990s and became one of the most popularly given girls' names in the Western world in the first decades of the 21st century. It is a common female name in the Eastern Orthodox countries. The given name is first recorded in the beginning of the 4th century. Other forms include Sophie, Sophy, and Sofie. The world is within the Absolute, so to “return” is not an escape to another place, but an incarnation of divine virtues in this world, and an offering of perfected values to bring into the bosom of the Unknowable Divinity.Sophia, also spelled Sofia, is a feminine given name, from Greek Σοφία, Sophía, "Wisdom". The Christ goes through his process of ultimate sacrifice so that we may follow him and bring more love and light into this world. To liberate Sophia with the help and grace of, and communion with, the Christ. The return to the Absolute is the purpose of the Gnostic esoteric work. Christ, as a cosmic force, an inhabitant of the Absolute, descends into creation to die and be resurrected, so that the light trapped within matter can return, but with the knowledge gained from the experience. The Salvador Salvandus, the savior, is the force that helps us. Therefore the goal of the sincere spiritual aspirant is to go beyond duality, the mind, and all of relatively. The consciousness sleeps profoundly within materialism and duality. All things are light and dark, good and evil, yes and no, black and white etc. Distraction means “to pull in different directions”, and Sophia, our divine Essence is pulled and drawn apart into materialism and has forgotten her birthright of unity.ĭuality is the nature of life, of matter and creation. Our Essence is that Sophia that wants to return to the Absolute, but is distracted and conditioned into matter. The pneuma in the world is the Essence inside each one of us, and inside every living thing. Only with the Christ, the Savior who is an inhabitant of the Absolute, can we be liberated from the world of the demiurge. That is why the Old Testament God has characteristics of jealousy, wrath, and vengeance, because his religion is of obeying the laws of creation. The demiurge is in charge of all the laws and principles of creation and is a lesser God than the Supreme Divinity beyond all form and laws. The demiurge is the anthropomorphized God and gods that build and sustain creation. It is important to understand that Sophia is an emanation of the Christ force, she is part of the cosmic drama of his journey into creation to fulfill his mission of redemption. ![]() Pistis Sophia is a part of the Absolute who becomes fascinated by the false light of creation and falls, becoming lost and trapped within matter. Sophia is often depicted with characteristics of lost innocence, such as a young child lost in a harsh world, or even a young women violated and trapped. In Kabbalah it is said that God wanted to become cognizant of his own happiness, so he unfolded into creation as a mirror to know himself. Creation, which is manifestation and therefore imperfection, unfolded from the the perfect unmanifest. ![]() Everything is within the Absolute, but it is the unknowable mystery, except for the one that is an inhabitant of the Absolute, a paramatasaya. This supreme divinity is Unmanifested Light, the Void, the Absolute. The Gnostics call God the Agnostos Theos, the unknowable God. The Seven Parts of the Gnostic Myth of Sophia This may be familiar on some level, as it is a universal story of fall and redemption, the soul’s journey from matter to spirit. Sophia is the divine spark within, our essence, that has fallen from a place of light (the Absolute), into matter and duality. Sophia is part of the story as an embodiment of a principle of innocence, but also power and wisdom. ![]() The Pistis Sophia is an apocryphal scripture and a tremendous esoteric work that takes place after Jesus’ resurrection, when He returns to teach His disciples of everything that happened after the resurrection. This summary is from Samael Aun Weor’s book The Secret Doctrine of Anahuac and elaborated on in his work The Pistis Sophia Unveiled. The gnostic philosophy is summed up in the myth of Sophia. ![]()
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