Ticer Tice out look of Understanding to putting together history and scripture.
* The Beginning of Everything 1.Sophia the counter part or Bride of Christ but while she thought to be like Father she created the Demiurge. "And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth.
"This is the first archon who took a great power from his mother.... And he is impious in his arrogance which is in him. For he said: 'I am God and there is no other God beside me,' for he is ignorant of his strength, the place from which he had come."-- The Apocryphon of John . (NHL-110/IV,1 10:7-20)
Sophia-Achamoth is a very high spirit, an emanation (along with her consort, the Christ) of her mother, the Elder Sophia. They all live in the spiritual land beyond the earth called the Pleroma. Gazing down into the world of matter, the younger Sophia sees reflected there a transcendent light. Drawn by desire to possess this light and duplicate its image she leaves her heavenly consort, the Christ, and descends into the world of matter.
There she rushes about, hovering to and fro, trying to impart life to the chaotic inert elements. Finally she becomes helplessly immersed in mud, unable to extricate herself. Nevertheless, just by sheer contact with matter, she produces a being -- an odd, lion-faced entity, whom she calls Ildabaoth (Ilda, child; Baoth, chaos). When she sees the imperfection that she has produced, she realizes she has acted in ignorance. She escapes from the lower space and builds a strong barrier, or veil, between the world of spirit and the world of matter. Ildabaoth is, therefore, the "son of darkness" who cannot see that there exists anything above him.
Ildabaoth is ambitious and proud but despite his many imperfections he has captured some of the pure light from his mother Sophia-Achamoth. In his domain he produces seven sons, declaring himself the highest God, demanding they do only his bidding and exalting himself above them.
In his great ambition Ildabaoth decides to create a man after an image he had seen reflected in the waters of space. He employs all the powers of his various creations, but the creature proves a failure, helpless and ignorant and crawling on the ground like a worm. So he is forced to call on the help of his mother who sends him an impulse of divine light. This animates the man and he rises to life.
But seeing the newly made creation soar higher and higher because of the spiritual light from Sophia, Ildabaoth flies into a rage of jealousy. Angrily staring into the deep abyss of matter, his image is reflected back to him and there arises a serpent with eyes flashing red. It is Satan, the Ophiomorphos (having the form of a serpent), an embodiment of envy and cunning. After this Ialdabaoth encases his creations, symbolized in Adam and Eve, in mud to keep them closely tied to the earth. He builds for them the Garden of Paradise, giving them all of the gifts therein. But lest they taste death, he forbids them to eat of the Tree of Knowledge of Good and Evil.
Sophia-Achamoth, from her kingdom above, is always watching over and protecting humanity. Seeing the world that Ialdabaoth has fashioned, she sends her own serpent, the Ophis or Agathodaemon (a divine instructor), who induces Adam and Eve to taste of the forbidden fruit of knowledge. Though they are cast from the Garden of Eden, and do indeed learn the sorrow of death, the divine wisdom stays with them through every trial of worldly life.
In the final act, after watching mankind struggle through aeons of pain and conflict, constantly pursued by Ialdabaoth's cunning, Sophia-Achamoth begs her mother, Sophia the Elder, to send the Christ to help humanity in its unending torment. It is through his crucifixion and resurrection that the kingdom of matter is finally subdued and Ialdabaoth's reign of blindness comes to an end. From his throne in the heavens the Christ continues to reign, collecting all of the souls who have triumphed like him, each one freeing a portion of light encased in the kingdom of matter.
2.Creation Secret Gospel of Mary (83). Mary said, “Is it not written, ‘In the beginning was void and chaos?’ Yet, did not God exist before the beginning? If order and light came into being, surely these are of God. As for the void and chaos, these are the primordial ground from which God has created; and the one creating is the demiurge. For in truth, what God creates is emanation, and the emanations of God create. Therefore, Yahweh emanated and Elohim created. There is no beginning to this, nor is there an end. Consider this when you meditate on the End-Of-Days.”
3.Mother coming to help Secret Gospel of Mary (116). Mary said, “God the Father entered in through the image of the Son, but the world was overwhelmed by the great supernal glory. Therefore, the Son imparted the Mother Spirit and God the Mother has entered in through the image of the Daughter to nurture the little ones until they grow wise. The light entered but was too bright, and so now the fire comes to purify so that all might be sanctified to receive the True Light. Everything shall be accomplished in due season, and it is the Mother Spirit that will accomplish everything.”
4.more proof of Sophia in Scripture The Demiurge and the Old Testament Because the Demiurge was ignorant of his mother and of the Pleroma, "he imagined that he himself was everything" (Against Heresies 1:5:3, cf. also Refutation of Heresies 6:29). As a result, "he imagined himself to be God alone, and declared through the prophets, 'I am God, and besides me there is none else'" (Against Heresies 1:5:4 cf. Isaiah 45:21 see also Refutation of Heresies 6:28, 2nd Apocalypse of James 56:20-57:3). This passage is quite significant. It implicitly identifies the Demiurge with the god of the Old Testament.
However, this not to say that Valentinians had a thoroughly negative view of the Old Testament. Indeed, in comparison with the Sethians, their view of it was quite positive. While some parts of the Old Testament were said to be inspired by the Demiurge alone (Against Heresies 1:7:3, Letter to Flora), other parts were under the inspiration of Sophia. Sophia used the Demiurge and the Old Testament prophets "as a mouth, to say the things which will be prophesied" (Tripartite Tractate 100:33-35) Through them "the Mother too has made known much concerning the higher realm" (Against Heresies 1:7:3, Letter to Flora). The Demiurge is the archetype of the Old Testament prophet. Like the Demiurge, the prophets remain ignorant of the one who works through them (Against Heresies 1:19:1-20:3, Refutation of Heresies 6:30).
* So it seems Daughter Sophia was being made
1.The first part of the myth describes how Sophia (Wisdom) attempted to know the Father through thinking alone and as a result she was excluded from the divine Fullness (pleroma). She fell into deficiency and suffering. According to the myth, the deficiency and suffering she underwent congealed into the material elements or the "left" (Against Heresies 1:2:3, 1:4:1, Refutation of Heresies 6:25-26, Tripartite Tractate 76:30-80:11)
In the second phase of the myth, Sophia repented of her actions and she underwent a conversion. Rather than continuing her struggle to understand the Father, she instead began to plead for assistance. According to Valentinians, her repentance and conversion gave rise to soul or the "right" (Against Heresies 1:4:1-2, Refutation of Heresies 6:27, Tripartite Tractate 81:22-83:33)
In the third phase of the myth, the Father had mercy on her and sent Christ to her. Christ redeems her and gives her knowledge (gnosis) of the Father. As a result, she then gave birth to the spiritual element.(Against Heresies 1:4:5, Refutation of Heresies 6:27, Excerpts of Theodotus 43:2-45:2, Valentinian Exposition 35-36, Tripartite 90:14f)
2.The Demiurge and the Creation While she herself has already attained salvation, the spiritual substance to which she has given rise was unformed and without gnosis. However, "she could not form the spiritual because it was of the same essence as she" (AH 1:5:1). Therefore she is required to find a place for it to grow to maturity. As the Tripartite Tractate states, "His members, however, needed a place of instruction, which is in the places which are adorned, so that they might receive from them resemblance to the images and archetypes, like a mirror, until all the members of the body of the Church are in a single place and receive the restoration at one time, when they have been manifested as the whole body, namely the restoration into the Pleroma" (Tripartite Tractate 123:11-22). This where the material world enters the picture. Sophia uses the Demiurge as the tool to shape or "adorn" matter into an image of the Fullness to provide a place for the seed to "grow and increase in it, and so become suitable for the reception of perfect Word" (Against Heresies 1:5:6). As Hans Jonas (1963) succinctly puts it, "this fruit of hers had therefore to pass into and through the world to be 'informed' in its course. The Demiurge is an unwitting instrument in this process".
* Saving Daughter Sophia
Secret Gospel of Mary (112). Mary said, “The Logos emanated into the world for the redemption of Sophia. If the redemption of Sophia is not received in the world, then the world is not redeemed. Sophia received the Logos, and those who cleave to Sophia have received the Logos, and they are redeemed. It is Sophia in you that receives the Logos and is saved.”
*.New Covenant -
Secret Gospel of Mary (118). Mary said, “Under the law and old covenant the circumcision applied only to men, but in the new covenant women are also circumcised; likewise, under the old covenant only men were called as priests, but under the new covenant there are also women called as priestesses. The old covenant fell to the dominion of the demiurgos. It remains to be seen whether the new covenant shall stand or fall. If it falls, then another shall arise. Therefore, labor always for the perfection of the covenant, so that you are awake when the Aeon of the Holy Spirit enters in.”
*The Marriage between Bride and Bridegroom
The Gnostic Meaning of The Song of Solomon The Song of Songs, also referred as the Song of Solomon, is the only book of love poems in the Bible. A lyric poem in dialogue form, the Book describes Solomon's love for a Shalammite girl. The king comes in disguise to her family's vineyard, wins her heart, and makes her his bride. The setting takes place in the hill country of Ephraim, about fifty miles north of Jerusalem at a vineyard of King Solomon. He let it out to keepers, consisting of a mother, two sons, and two daughters- the Shalammite, and a little sister. The Shalammite was the "Cinderella" of the family, naturally beautiful but unnoticed. Her brothers made her work hard tending the vineyards. She pruned the vines and set traps for little foxes. She also kept the flocks. One day a handsome stranger came to the vineyard. It was King Solomon disguised. He showed an interest in the girl, and she became embarrassed concerning her personal appearance. She took him for a shepherd and asked about his flocks. He answered evasively but also spoke loving words to her and promised rich gifts for the future. He won her heart and left with the promise that some day he would return. She dreamed of him at night and sometimes thought he was near. Finally he did return in all his kingly splendor to make her his bride. The Song of Solomon is interpreted as the love affair between God and the Shekinah (God the Mother and God the Bride), on other levels, it is contemplated as the love-play of the Bridegroom and Holy Bride or as the relationship of the Christ-presence to the assembly of the elect. As the love affair of God and the Shekinah, the Song of Solomon indicates bliss as the foundation for creation- for creation comes into being and is sustained through the love-play of God and the Shekinah. When human beings pray, meditate, perform sacred ceremony, and bring their souls into union with God, they join the Shekinah that indwells them to God. According to the Kabbalah, when a man and woman join together in love and there is an awareness of the divine in their union, their unification below brings about a spiritual union of God and the Shekinah above- and thus the union of the man and woman is blessed. The passion of the Shekinah does not only extend to God but also to the faithful and elect who are lovers of God, to whom she is also a companion. She cleaves to the Lord and she cleaves to those who unite themselves with her in her love of the Lord, and thus joins together lovers with their beloved.