Gnostic Mythology

                                       GNOSTIC FOLKLORE
 Sophia (Koinē Greek: Σοφíα "Shrewdness", Coptic: ⲧⲥⲟⲫⲓⲁ "the Sophia"[1]) is a significant subject, alongside Information (γνῶσις gnosis, Coptic sooun), among large numbers of the early Christian information religious philosophies gathered by the heresiologist Irenaeus as gnostikoi (γνωστικοί), 'knowing' or 'men that professed to have further insight'. Gnosticism is a seventeenth century term growing the meaning of Irenaeus' gatherings to incorporate other syncretic and secret religions.[2]

In Gnosticism, Sophia is a female figure, similar to the human spirit yet in addition all the while one of the ladylike parts of God. Gnostics held that she was the syzygy (female twin heavenly Age) of Jesus (for example the Lady of Christ), and Essence of God of the Trinity. She is infrequently alluded to by what might be compared to Achamōth (Ἀχαμώθ, Hebrew: חכמה chokhmah) and as Prunikos (Προύνικος). In the Bother Hammadi texts, Sophia is the most minimal Age, or human-centered articulation of the radiation of the illumination of God. She is considered to have gone wrong here and there, in this manner making or assisting with making the material world.

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Gnostic mythos

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Practically all Gnostic frameworks of the Syrian or Egyptian sort instructed that the universe started with a unique, mysterious God, alluded to as the Parent or Bythos, or as the Monad by Monoimus. From this underlying unitary start, the One unexpectedly exuded further Ages, being sets of continuously 'lesser' creatures in succession. Along with the source from which they radiate they structure the Pleroma, or totality, of God, and subsequently ought not be viewed as particular from the heavenly, yet representative reflections of the heavenly nature. The change from the unimportant to the material, from the noumenal to the reasonable, is achieved by a defect, or an energy, or a wrongdoing, in one of the Ages.

In many renditions of the Gnostic mythos, Sophia achieves this unsteadiness in the Pleroma, thus achieving the formation of materiality. As per a few Gnostic texts, the emergency happens because of Sophia attempting to radiate without her syzygy or, in another practice, since she attempts to break the hindrance among herself and the mysterious Bythos. After destructively tumbling from the Pleroma, Sophia's trepidation and misery of losing her life (similarly as she lost the radiance of the One) creates turmoil and yearning to get back to it. In view of these longings, matter (Greek: hylē, ὕλη) and soul (Greek: psychē, ψυχή) unintentionally appear. The production of the Demiurge (otherwise called Yaldabaoth, "Child of Tumult") is likewise an error made during this exile. The Demiurge continues to make the actual world in which we live, oblivious to Sophia, who by and by figures out how to imbue some otherworldly flash or pneuma into his creation.

In the Pistis Sophia, Christ is sent from the Godhead to bring Sophia back into the completion (Pleroma). Christ empowers her to again see the light, bringing her insight into the soul (Greek: pneuma, πνευμα). Christ is then shipped off earth as the man Jesus to give men the Gnosis expected to protect themselves from the actual world and return to the profound world. In Gnosticism, the Gospel story of Jesus is itself figurative: it is the External Secret, utilized as a prologue to Gnosis, as opposed to it being in a real sense valid in a verifiable setting. For the Gnostics, the show of the recovery of the Sophia through Christ or the Logos is the focal dramatization of the universe. The Sophia dwells in all people as the Heavenly Flash.

Book of Adages

Jewish Alexandrine strict way of thinking was tremendously busy with the idea of the Heavenly Sophia, as the disclosure of God's internal idea, and alloted to her not just the arrangement and requesting of the normal universe (comp. Clem. Hom. xvi. 12) yet additionally the correspondence of information to humanity. In Sayings 8 Insight (the thing is ladylike) is depicted as God's Advocate and Workmistress (Expert laborer, R.V.), who abided adjacent to Him before the Making of the world and donned persistently before Him.

As per the depiction given in the Book of Maxims, a home was doled out by the Gnostics to the Sophia, and her connection to the upper world characterized as well concerning the seven planetary powers which were set under her. The seven planetary circles or sky were for the people of yore the most noteworthy districts of the made universe. They were considered seven circles transcending another, and overwhelmed by the seven Archons. These comprised the (Gnostic) Hebdomad. Over the most elevated of them, and over-vaulting it, was the Ogdoad, the circle of unchanging nature, which was near to the profound world (Clemens Alexandrinus, Stromata, iv. 25, 161; comp. vi. 16, 138 sqq.). Presently we read in Precepts 9:1:

Insight hath builded her home, she hath slashed out her seven support points:

These seven points of support being deciphered as the planetary sky, the home of the Sophia herself was put over the Hebdomad in the Ogdoad (Extract. ex Theodot. 8, 47). It is expressed further of a similar heavenly insight (Sayings 8:2):

She standeth in the highest point of high places, by the way in the spots of the ways.

This implied, as per the Gnostic understanding, that the Sophia makes them abide place "on the levels" over the made universe, in the spot of the middle, between the upper and lower world, between the Pleroma and the ektismena. She sits at "the doors of the powerful," for example at the ways to deal with the domains of the seven Archons, and at the "passageways" to the upper domain of light her recognition is sung. The Sophia is thusly the most elevated leader over the apparent universe, and simultaneously the mediatrix between the upper and the lower domains. She shapes this unremarkable universe after the radiant models, and structures the seven star-circles with their Archons under whose domain are set, as per the prophetic originations of times long past, the destinies of every natural thing, and all the more particularly of man. She is "the mother" or "the mother of the living." (Epiph. Haer. 26, 10). As coming from a higher place, she is herself of pneumatic embodiment, the mētēr phōteinē (Epiph. 40, 2) or the anō dynamis (Epiph. 39, 2) from which all pneumatic spirits draw their starting point.

Drop

In accommodating the principle of the pneumatic idea of the Sophia with the residence doled out her, as per the Precepts, in the realm of the middle, thus outside the upper domain of light, there was imagined a drop of Sophia from her sublime home, the Pleroma, into the deep darkness (kenōma) underneath it. The idea was that of a seizure or burglary of light, or of an eruption and dispersion of light-dew into the kenōma, occasioned by a vivifying development in the upper world. In any case, seeing that the light carried down into the obscurity of this lower world was considered and depicted as engaged with misery, this experiencing should be viewed as a discipline. This deduction was additionally supported by the Dispassionate idea of a profound fall.

Mythos of the spirit

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Estranged through their own shortcoming from their radiant home, spirits have sunk down into this lower world without totally losing the recognition of their previous state, and loaded up with yearning for their lost legacy, these fallen spirits are as yet endeavoring upwards. In this manner the mythos of the fall of Sophia can be viewed as having a run of the mill importance. The destiny of the "mother" was viewed as the model of what is rehashed throughout the entire existence of every individual soul, which, being of a glorious pneumatic beginning, have tumbled from the upper universe of light their home, and go under the influence of fiendish powers, from whom they should persevere through a long series of sufferings until a return into the upper world be again vouchsafed them.

In any case, though, as per the Dispassionate way of thinking, fallen spirits actually hold a recognition of their lost home, this idea was safeguarded in one more structure in Gnostic circles. It was instructed that the spirits of the Pneumatici, having lost the recognition of their superb determination, expected to turn out to be again partakers of Gnosis, or information on their own pneumatic quintessence, to make a re-visitation of the domain of light. In the impartation of this Gnosis comprises the reclamation carried and vouchsafed by Christ to pneumatic spirits. Yet, the different fortunes of such spirits were wont to be mulled over in those of Sophia, thus it was instructed that the Sophia likewise required the reclamation created by Christ, by whom she is conveyed from her agnoia and her pathe, and will, toward the apocalypse advancement, be again taken back to her tragically missing home, the Upper Pleroma, into which this mother will track down an entry alongside all pneumatic spirits her youngsters, and there, in the eminent wedding chamber, praise the marriage banquet of endlessness.

Syrian Gnosis

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The Sophia mythos has in the different Gnostic frameworks gone through extraordinary assortment of treatment. The most seasoned, the Syrian Gnosis, alluded to the Sophia the arrangement of the lower world and the creation of its rulers the Archons; and alongside this they additionally attributed to her the conservation and engendering of the otherworldly seed.

Development of th