It came to pass then, when Jesus had spoken these words unto his disciples, that he said unto them:
“This is the song of praise which Pistis Sophia uttered…”
Pistis Sophia, Book I, Chapter 39.
Below is an continually updating collection of quotes, poems, songs, or any sort of written and visual expressions that are in some fashion, apart of the repertoire of The Songs of Sophia. In the Pistis Sophia, Christ tells his disciples a the story of Sophia, including her fall from the higher realms into matter and to her ultimate rescue by Christ himself. Included in this story, as he recalls, are “songs of praise, which … Sophia uttered”. Below is a collection of songs inspired by the soul of Sophia, the Soul of the World.
May 13, 2017
[Sophia cries out to her Light of Lights (Christ).]
“‘1. O Light of lights, in whom I have had faith from the beginning, hearken now then, O Light, unto my repentance. Save me, O Light, for evil thoughts have entered into me.
“‘2. I gazed, O Light, into the lower parts and saw there a light. thinking: I will go to that region, in order that I may take that light. And I went and found myself in the darkness which is in the chaos below, and I could no more speed thence and go to my region, for I was sore pressed by all the emanations of Self-willed, and the lion-faced power took away my light in me.
“‘3. And I cried for help, but my voice hath not reached out of the darkness. And I looked unto the height, that the Light, in which I had had faith, might help me.
“‘4. And when I looked unto the height, I saw all the rulers of the æons, how in their numbers they looked down on me and rejoiced over me, though I had done them no ill; but they hated me without a cause. And when the emanations of Self-willed saw the rulers of the æons rejoicing over me, they knew that the rulers of the æons would not come to my aid; and those emanations which sore pressed me with violence, took courage, and the light which I had not taken from them, they have taken from me.
“‘5. Now, therefore, O Light of Truth, thou knowest that I have done this in my innocence, thinking that the lion-faced light-power belonged to thee; and the sin which I have done is open before thee.
“‘6. Suffer me no more to lack, O Lord, for I have had faith in thy light from the beginning; O Lord, O Light of the powers, suffer me no more to lack my light.
“‘7. For because of thy inducement and for the sake of thy light am I fallen into this oppression, and shame hath covered me.
“‘8. And because of the illusion of thy light, I am become a stranger to my brethren, the invisibles, and to the great emanations of Barbēlō.
“‘9. This hath befallen me, O Light, because I have been zealous for thy abode; and the wrath of Self-willed is come upon me–of him who had not hearkened unto thy command to emanate from the emanation of his power–because I was in his æon without performing his mystery.
“’10. And all the rulers of the æons mocked me.
“’11. And I was in that region, mourning and seeking after the light which I had seen in the height.
“’12. And the guards of the gates of the æons searched for me, and all who remain in their mystery mocked me.
“’13. But I looked up unto the height towards thee and had faith in thee. Now, therefore, O Light of lights, I am sore pressed in the darkness of chaos. If now thou wilt come to save me,–great is thy mercy,–then hear me in truth and save me.
“’14. Save me out of the matter of this darkness, that I may not be submerged therein, that I may be saved from the emanations of god Self-willed which press me sore, and from their evil doings.
“’15. Let not this darkness submerge me, and let not this lion-faced power entirely devour the whole of my power, and let not this chaos shroud my power.
“’16. Hear me, O Light, for thy grace is precious, and look down upon me according to the great mercy of thy Light.
“’17. Turn not thy face from me, for I am exceedingly tormented.
“’18. Haste thee, hearken unto me and save my power.
“’19. Save me because of the rulers who hate me, for thou knowest my sore oppression and my torment and the torment of my power which they have taken from me. They who have set me in all this evil are before thee; deal with them according to thy good pleasure.
“’20. My power looked forth from the midst of the chaos and from the midst of the darkness, and I waited for my pair, that he should come and fight for me, and he came not, and I looked that he should come and lend me power, and I found him not.
“’21. And when I sought the light, they gave me darkness; and when I sought my power, they gave me matter.
– From Pistis Sophia 1:33 (click on link above for complete translation). G.R. S. Mead, 1921.
In this section of the Pistis Sophia, The (pre-Roman) Gnostic Christ explains to his disciples (this is probably a later more Christianized version of an earlier text) Sophia’s Song of repentance, after which Mary Magdalene says that she has been moved by her Indwelling Light to recognize Sophia’s lament as an original version of the 69th psalm. “Save me, O God; for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me…”
Notre Dame Cathedral Paris
…the pure Light-power in Sophia began singing praises. She praised my Light-power, which was a crown around her head, singing her praises thus:
‘The Light has become a crown around my head; and I shall not relinquish it, so that the emanations of Self-Willed [the demiurge] may not steal it from me.
And although all Matters be in turmoil,
still I am not distressed.
And although all my Matters are destroyed
and remain in Chaos,
those [Matters] which the emanations of Self-Willed saw,
still I shall not be destroyed.
For the Light is with me,
and I am myself with the Light.‘
Pistis Sophia; I:59. Hurtak and Hurtak, p. 275.
In me there shall be nothing that is not light:
and I was clothed with the covering of Thy Spirit, and I cast away from me my raiment of skin.
– 25th Ode to Solomon
From: The Odes and Psalms of Solomon, by J. Rendel Harris, Cambridge U Press, 1911. p. 69.
Listen, O dearly beloved!
I am the reality of the world, the center of the circumference,
I am the parts and the whole.
I am the will established between Heaven and Earth,
I have created perception in you only in order to be the
object of my perception.
If then you perceive me, you perceive yourself.
But you cannot perceive me through yourself.
It is through my eyes that you see me and see yourself,
Through your eyes you cannot see me.
I have called you so often and you have not heard me;
I have shown myself to you so often and you have not seen me.
I have made myself fragrance so often, and you have not
Savorous food, and you nave not tasted me.
Why can you not reach me through the object you touch
Or breathe me through sweet perfumes?
Why do you not see me? Why do you not hear me?
Why? Why? Why?
For you my delights surpass all other delights,
And the pleasure I procure you surpasses all other pleasures.
For you I am preferable to all other good things,
I am Beauty, I am Grace.
Love me, love me alone.
Love yourself in me, in me alone.
Attach yourself to me,
No one is more inward that I.
Others love you for their own sake,
I love you for yourself.
And you, you flee from me.
You cannot treat me fairly,
For if you approach me,
It is because I have approached you.
I am nearer to you than yourself,
Than your soul, than your breath.
Who among creatures
Would treat you as I do? I am jealous of you over you,
I want you to belong to no other,
Not even to yourself.
Be mine, be for me as you are in me,
Though you are not even aware of it.
Let us go toward Union.
And if we find the road
That leads to separation,
We will destroy separation.
Let us go hand in hand.
Let us enter the presence of Truth.
Let it be our judge
and imprint its seal upon our union
Book of Theophanies, by Ibn ‘Arabi. Quoted in Alone with the Alone by Henry Corbin, (1997). Ibn ‘Arabi was a 12th-13th century Sufi mystic who had a profound revelation of Sophia while in deep prayer in Mecca. Corbin discusses Arabi’s mysticism of Divine Love as a dialectic between 1) the Godhead’s “longing” for his “Hidden Treasure” that became separated from him/her with the emanation and 2) the longing of the essence of this original God/Goddess energy that lies within creation to reunite with the Great Source. The poem above is one expression of this theme that is a reverberation of the great Song of Songs.
My arms I lifted up to the Most High,
even to the grace of the Lord;
because He had cast off my bonds from me;
and my Helper had lifted me up to His grace
and to His salvation;
and I put off darkness and clothed myself with light, and my soul acquired a body free from sorrow or affliction or pains.
21st Ode to Solomon
From: The Odes and Psalms of Solomon, by J. Rendel Harris, Cambridge U Press, 1911. p. 119.
The anima mundi [soul of the world], guide of Mankind, herself guided by God.
– Carl Jung, 1953
Robert Fludd. The metaphysical, physical, and technical history of the two worlds,
namely the greater and the lesser, vol. 1.
Frankfurt: J. T. Bry, 1624. Rare Book and Special Collections Division, Library of Congress
[I saw this book by Robert Fludd, opened to this page, at an exhibit in 2010 at the Library of Congress in Washington DC, that paid tribute to “The Red Book of Carl Jung: It’s Origins and Influence” in 2010. In the foreword to his 1953 edition of Psychology and Alchemy, Jung included the engraving by English physician and mystical philosopher Robert Fludd (1574-1637), with Jung’s caption “the anima mundi [soul of the world], guide of Mankind, herself guided by God.”
Notice in Fludd’s image that there are nine levels (“aeons”, dimensions, or gateways) between the physical world and the “Light-Land” (as it is referred to in Pistis Sophia), known as the Pleroma (heavenly realm) in gnostic cosmology. In the image of Our Lady seated on the throne of wisdom at the entrance to Notre Dame de Paris (below), there is the nine rung ladder above which is her head reaching into the heavens.]
Central pillar, central west portal, chest level
Notre Dame Cathedral in Paris
Doth not Wisdom cry aloud in the public places and Prudence put forth her voice in the books of the wise, saying: O ye men, to you I call, and my voice is to the sons of understanding? Understand, ye foolish ones, and make the parable and the interpretation, the words of the wise and their mysterious sayings’ for the wise have used divers manners of speech in making comparison with everything that is upon the earth, and beneath the sphere of the moon they have multiplied parables in this science. For the wise man who heareth [the wise] will grow wiser and understand, and understanding this Wisdom he will lay hold upon her. This is Wisdom, namely the Queen of the South, who is said to have come from the east, like unto the MORNING RISING, [desiring] to hear, to understand, yea and to see the wisdom of Solomon, and there was given into her hand power, honour, strength, and dominion, bearing upon her head the crown of the kingdom shining with the rays of twelve stars, prepared as a bride adorned for her husband, and having on her garments written in golden letters in Greek, in barbarian (Arabic) script, and in Latin: Reigning I will reign, and my kingdom shall have no end for all them that find me and subtly and ingeniously and constantly seek me out.
From Aurora Consurgens, A Document Attributed to Thomas Aquinas on the Problem of the Opposites in Alchemy, A Companion Work to C.G. Jung’s MYSTERIUM CONIUNCTIONIS. Edited with a Commentary by Marie-Louis von Fran, Inner City Books, 2000. p.54-55. (According to von Franz, Aurora Consurgens was allegedly a written transcript of Aquinas’ last talk “on the Song of Songs”, recorded in 1274 just prior to his death. He had had a recent revelation that likely involved Sophia after which he said all his previous writing was like straw.)
“Wisdom sendeth forth her children.”
(Early Christian Fragment)
Chartres Cathedral, north rose window
Wisdom quote from G.R.S. Mead, Fragments of a Faith Forgotten. “In the early centuries of Christianity there were in circulation many traditions, legends, and religious romances, called Memoirs, Acts, and Gospels, which contained Sayings-of-the-Lord or Logoi.” The “Wisdom” quote is likely to refer to the theme of Sophia, the fallen aspect of Pronnoia (Thought)/Holy Spirit who, according to Valentinian gnostic cosmology, scattered her sparks of divine light (Epinoia), her children, into the bodies of humanity.