Pistis Sophia

The 'Pistis Sophia' is arguably the most important Gnostic document we possess. Dated as early as the second century AD, this Coptic manuscript was found in Egypt and, until the discovery of the Nag Hammadi Library, constituted the major source of unbiased knowledge on the Gnostic faith. This ancient text relates that Jesus remained in the world for a further eleven years after his resurrection, and taught his disciples the secret doctrine of initiation, in obedience to the Divine Will, which instructed Him to reveal the highest mysteries of salvation to humanity. The book is remarkable for its deeply mystical teaching, its description of the spiritual hierarchies, its belief in reincarnation, and the comprehensive account it gives of the ascent and descent of the human soul. It is an extraordinarily comprehensive body of doctrine and, among a host of other insights, grants us a new perspective on Baptism, the Psalms, the role of women in the church, and the basic teachings of the New Testament.

This paperback edition of the Pistis Sophia is a complete and accurate reprint of the original translation by G.R.S. Mead in 1921. It contains all of Mead's original notes and running commentary, as well as his annotated bibliography which includes numerous sources and further research material for the reader. The Pistis Sophia is a gnostic text thought to have been written sometime between the 3rd and 4th centuries AD. According to Mead, there were two codices discovered in the late 18th century that contained the original work. The Bruce Codex was brought to Oxford by the famous Scottish traveler Bruce in 1769, and the Askew Codex was given to the British Museum by the heirs of a wealthy doctor in 1785. Both codices were thereafter translated by experts and their contents ordered in a fashion that seemed proper according to their best abilities. Mead's translation followed these efforts, but as he says in his introduction, the order of the contents was changed "to place the contents of these Coptic translations roughly in such a sequence that the reader may be led from lower to higher grades of the Gnosis." The Pistis Sophia itself is of such a marvelous and complex nature, that it is hard to describe in a short space. But generally, the book shows the risen Jesus revealing the lower and higher mysteries to a group of his followers over the period of 22 years. Included in these mysteries are complex cosmologies that the human soul must travel through in order to reach Gnosis with the Father. A new story of the rise and fall of a restorative figure known as the Pistis Sophia is also given by Christ. The text in the first three of the four books is a dialogue between Jesus and his disciples, including Mary Magdalene, who is the most active in the discussion. Other disciples involved include John the Virgin, Andrew, Bartholomew, James, John, Mary, Martha, Mathew, Philip, Salome, Simon the Canaanite, and Thomas. It is apparent, based on the character of the text, that the work was a compilation of various earlier editions, as some subjects and events are covered multiple times with slight variations. Changes in certain words used in describing the same ideas also illustrate that the collected works were from different time periods. The first book details how Jesus, after his resurrection, stayed with his disciples for eleven years teaching the lowest of the mysteries. An intricate cosmology is introduced through the details of Jesus ascending the so called aeons in order to do battle with certain servants (archons) of the creator god who stands between human beings and gnosis. It is in this cosmology that the new myth of the Pistis Sophia is introduced and discussed continuing into the second book, where connection between the current work and the Book of Jeu is demonstrated. Interestingly, unlike such other Gnostic myths such as the Apocryphon of John, the Pistis Sophia myth is limited to the lower aeons, not herself being a divine being from the higher levels of heaven. The third book concerns the ethical code for the adherents of Christianity, and outlines punishments for the transgression of that ethical system. Additionally, human beings and their spiritual nature are discussed, along with their connectedness to each other and when they should be given the mysteries. The fourth book details further cosmological and astrological systems, including myths of fallen archons and their imprisonment within certain zodiacal spheres. Five realms of punishment with their corresponding types of sinners are revealed, along with the ritual and requirements for their release.

This paperback edition of the Pistis Sophia is a complete and accurate reprint of the original translation by G.R.S. Mead in 1921. It contains all of Mead's original notes and running commentary, as well as his annotated bibliography which includes numerous sources and further research material for the reader. The Pistis Sophia is a gnostic text thought to have been written sometime between the 3rd and 4th centuries AD. According to Mead, there were two codices discovered in the late 18th century that contained the original work. The Bruce Codex was brought to Oxford by the famous Scottish traveler Bruce in 1769, and the Askew Codex was given to the British Museum by the heirs of a wealthy doctor in 1785. Both codices were thereafter translated by experts and their contents ordered in a fashion that seemed proper according to their best abilities. Mead's translation followed these efforts, but as he says in his introduction, the order of the contents was changed "to place the contents of these Coptic translations roughly in such a sequence that the reader may be led from lower to higher grades of the Gnosis." The Pistis Sophia itself is of such a marvelous and complex nature, that it is hard to describe in a short space. But generally, the book shows the risen Jesus revealing the lower and higher mysteries to a group of his followers over the period of 22 years. Included in these mysteries are complex cosmologies that the human soul must travel through in order to reach Gnosis with the Father. A new story of the rise and fall of a restorative figure known as the Pistis Sophia is also given by Christ. The text in the first three of the four books is a dialogue between Jesus and his disciples, including Mary Magdalene, who is the most active in the discussion. Other disciples involved include John the Virgin, Andrew, Bartholomew, James, John, Mary, Martha, Mathew, Philip, Salome, Simon the Canaanite, and Thomas. It is apparent, based on the character of the text, that the work was a compilation of various earlier editions, as some subjects and events are covered multiple times with slight variations. Changes in certain words used in describing the same ideas also illustrate that the collected works were from different time periods. The first book details how Jesus, after his resurrection, stayed with his disciples for eleven years teaching the lowest of the mysteries. An intricate cosmology is introduced through the details of Jesus ascending the so called aeons in order to do battle with certain servants (archons) of the creator god who stands between human beings and gnosis. It is in this cosmology that the new myth of the Pistis Sophia is introduced and discussed continuing into the second book, where connection between the current work and the Book of Jeu is demonstrated. Interestingly, unlike such other Gnostic myths such as the Apocryphon of John, the Pistis Sophia myth is limited to the lower aeons, not herself being a divine being from the higher levels of heaven. The third book concerns the ethical code for the adherents of Christianity, and outlines punishments for the transgression of that ethical system. Additionally, human beings and their spiritual nature are discussed, along with their connectedness to each other and when they should be given the mysteries. The fourth book details further cosmological and astrological systems, including myths of fallen archons and their imprisonment within certain zodiacal spheres. Five realms of punishment with their corresponding types of sinners are revealed, along with the ritual and requirements for their release.

The 'Pistis Sophia' is arguably the most important Gnostic document we possess. Dated as early as the second century AD, this Coptic manuscript was found in Egypt and, until the discovery of the Nag Hammadi Library, constituted the major source of unbiased knowledge on the Gnostic faith. This ancient text relates that Jesus remained in the world for a further eleven years after his resurrection, and taught his disciples the secret doctrine of initiation, in obedience to the Divine Will, which instructed Him to reveal the highest mysteries of salvation to humanity. The book is remarkable for its deeply mystical teaching, its description of the spiritual hierarchies, its belief in reincarnation, and the comprehensive account it gives of the ascent and descent of the human soul. It is an extraordinarily comprehensive body of doctrine and, among a host of other insights, grants us a new perspective on Baptism, the Psalms, the role of women in the church, and the basic teachings of the New Testament.

In presenting the following translation to the English-reading public, I may say that I should not have ventured on such an undertaking if any Coptic scholar had undertaken the task, or I had heard that such a task was contemplated. In a matter of so great difficulty every possible liability to error should be eliminated, and it stands to reason that the translation of a translation must needs be but an apology for a first-hand version. Nevertheless I am not without predecessors. The Coptic MS. itself is in the first place a translation, so that even Coptic scholars must give us the version of a translation. I am persuaded also that the anonymous and very imperfect French translation (1856) in the Appendix to Migne's Dictionnaire des Apocryphes (vol. i.) is made from Schwartze's Latin version (1851) and not from the Coptic text. C. W. King in The Gnostics and their Remains (2nd ed., 1887) has also translated a number of pages of the Pistis Sophia from Schwartze. Some three or four years ago Mr. Nutt, King's publisher, sent out a notice proposing the publication of the whole of King's translation, but the project fell through. Last year (1895) I offered to edit this translation of King's, but was informed that the literary legatee of the deceased scholar was of the opinion that it would be unfair to his memory to publish a MS. that was in so incomplete a condition. G. R. S. Mead

This edition of the Pistis Sophia is a complete and accurate reprint of the original translation by G.R.S. Mead in 1921. It contains all of Mead's original notes and running commentary, as well as his annotated bibliography which includes numerous sources and further research material for the reader. The Pistis Sophia is a gnostic text thought to have been written sometime between the 3 rd and 4 th centuries AD. According to Mead, there were two codices discovered in the late 18 th century that contained the original work. The Bruce Codex was brought to Oxford by the famous Scottish traveler Bruce in 1769, and the Askew Codex was given to the British Museum by the heirs of a wealthy doctor in 1785. Both codices were thereafter translated by experts and their contents ordered in a fashion that seemed proper according to their best abilities. Mead's translation followed these efforts, but as he says in his introduction, the order of the contents was changed "to place the contents of these Coptic translations roughly in such a sequence that the reader may be led from lower to higher grades of the Gnosis." The Pistis Sophia itself is of such a marvelous and complex nature, that it is hard to describe in a short space. But generally, the book shows the risen Jesus revealing the lower and higher mysteries to a group of his followers over the period of 22 years. Included in these mysteries are complex cosmologies that the human soul must travel through in order to reach Gnosis with the Father. A new story of the rise and fall of a restorative figure known as the Pistis Sophia is also given by Christ. The text in the first three of the four books is a dialogue between Jesus and his disciples, including Mary Magdalene, who is the most active in the discussion. Other disciples involved include John the Virgin, Andrew, Bartholomew, James, John, Mary, Martha, Mathew, Philip, Salome, Simon the Canaanite, and Thomas. It is apparent, based on the character of the text, that the work was a compilation of various earlier editions, as some subjects and events are covered multiple times with slight variations. Changes in certain words used in describing the same ideas also illustrate that the collected works were from different time periods. The first book details how Jesus, after his resurrection, stayed with his disciples for eleven years teaching the lowest of the mysteries. An intricate cosmology is introduced through the details of Jesus ascending the so called aeons in order to do battle with certain servants (archons) of the creator god who stands between human beings and gnosis. It is in this cosmology that the new myth of the Pistis Sophia is introduced and discussed continuing into the second book, where connection between the current work and the Book of Jeu is demonstrated. Interestingly, unlike such other Gnostic myths such as the Apocryphon of John, the Pistis Sophia myth is limited to the lower aeons, not herself being a divine being from the higher levels of heaven. The third book concerns the ethical code for the adherents of Christianity, and outlines punishments for the transgression of that ethical system. Additionally, human beings and their spiritual nature are discussed, along with their connectedness to each other and when they should be given the mysteries. The fourth book details further cosmological and astrological systems, including myths of fallen archons and their imprisonment within certain zodiacal spheres. Five realms of punishment with their corresponding types of sinners are revealed, along with the ritual and requirements for their release.

This edition of the Pistis Sophia is a complete and accurate reprint of the original translation by G.R.S. Mead in 1921. It contains all of Mead's original notes and running commentary, as well as his annotated bibliography which includes numerous sources and further research material for the reader. The Pistis Sophia is a gnostic text thought to have been written sometime between the 3 rd and 4 th centuries AD. According to Mead, there were two codices discovered in the late 18 th century that contained the original work. The Bruce Codex was brought to Oxford by the famous Scottish traveler Bruce in 1769, and the Askew Codex was given to the British Museum by the heirs of a wealthy doctor in 1785. Both codices were thereafter translated by experts and their contents ordered in a fashion that seemed proper according to their best abilities. Mead's translation followed these efforts, but as he says in his introduction, the order of the contents was changed "to place the contents of these Coptic translations roughly in such a sequence that the reader may be led from lower to higher grades of the Gnosis." The Pistis Sophia itself is of such a marvelous and complex nature, that it is hard to describe in a short space. But generally, the book shows the risen Jesus revealing the lower and higher mysteries to a group of his followers over the period of 22 years. Included in these mysteries are complex cosmologies that the human soul must travel through in order to reach Gnosis with the Father. A new story of the rise and fall of a restorative figure known as the Pistis Sophia is also given by Christ. The text in the first three of the four books is a dialogue between Jesus and his disciples, including Mary Magdalene, who is the most active in the discussion. Other disciples involved include John the Virgin, Andrew, Bartholomew, James, John, Mary, Martha, Mathew, Philip, Salome, Simon the Canaanite, and Thomas. It is apparent, based on the character of the text, that the work was a compilation of various earlier editions, as some subjects and events are covered multiple times with slight variations. Changes in certain words used in describing the same ideas also illustrate that the collected works were from different time periods. The first book details how Jesus, after his resurrection, stayed with his disciples for eleven years teaching the lowest of the mysteries. An intricate cosmology is introduced through the details of Jesus ascending the so called aeons in order to do battle with certain servants (archons) of the creator god who stands between human beings and gnosis. It is in this cosmology that the new myth of the Pistis Sophia is introduced and discussed continuing into the second book, where connection between the current work and the Book of Jeu is demonstrated. Interestingly, unlike such other Gnostic myths such as the Apocryphon of John, the Pistis Sophia myth is limited to the lower aeons, not herself being a divine being from the higher levels of heaven. The third book concerns the ethical code for the adherents of Christianity, and outlines punishments for the transgression of that ethical system. Additionally, human beings and their spiritual nature are discussed, along with their connectedness to each other and when they should be given the mysteries. The fourth book details further cosmological and astrological systems, including myths of fallen archons and their imprisonment within certain zodiacal spheres. Five realms of punishment with their corresponding types of sinners are revealed, along with the ritual and requirements for their release.

In presenting the following translation to the English-reading public, I may say that I should not have ventured on such an undertaking if any Coptic scholar had undertaken the task, or I had heard that such a task was contemplated. In a matter of so great difficulty every possible liability to error should be eliminated, and it stands to reason that the translation of a translation must needs be but an apology for a first-hand version. Nevertheless I am not without predecessors. The Coptic MS. itself is in the first place a translation, so that even Coptic scholars must give us the version of a translation. I am persuaded also that the anonymous and very imperfect French translation (1856) in the Appendix to Migne's Dictionnaire des Apocryphes (vol. i.) is made from Schwartze's Latin version (1851) and not from the Coptic text. C. W. King in The Gnostics and their Remains (2nd ed., 1887) has also translated a number of pages of the Pistis Sophia from Schwartze. Some three or four years ago Mr. Nutt, King's publisher, sent out a notice proposing the publication of the whole of King's translation, but the project fell through. Last year (1895) I offered to edit this translation of King's, but was informed that the literary legatee of the deceased scholar was of the opinion that it would be unfair to his memory to publish a MS. that was in so incomplete a condition. G. R. S. Mead

George Robert Stow Mead (1863–1933) was for twenty-five years a prominent member of the Theosophical Society and worked closely with its founder, Helena Blavatsky. He was fascinated both by eastern religions and by western esotericism, including gnosticism, and published widely in these areas. Pistis Sophia, an important, probably second-century, text preserved in a Coptic manuscript, presents complex gnostic teachings in 'gospel' format, as having been addressed by Jesus Christ to his disciples after the resurrection. This translation, based on a Latin version published in 1851, appeared in 1896 and was the first English version of a major gnostic work. The book also includes passages from the Books of the Saviour found in the same manuscript. Mead's introduction discusses the origin of the texts and highlights their difficulty. It also describes the upsurge of scholarly interest in Gnosticism in the mid-nineteenth century and the mysterious history of the manuscript itself.

George Robert Stow Mead (1863–1933) was for twenty-five years a prominent member of the Theosophical Society and worked closely with its founder, Helena Blavatsky. He was fascinated both by eastern religions and by western esotericism, including gnosticism, and published widely in these areas. Pistis Sophia, an important, probably second-century, text preserved in a Coptic manuscript, presents complex gnostic teachings in 'gospel' format, as having been addressed by Jesus Christ to his disciples after the resurrection. This translation, based on a Latin version published in 1851, appeared in 1896 and was the first English version of a major gnostic work. The book also includes passages from the Books of the Saviour found in the same manuscript. Mead's introduction discusses the origin of the texts and highlights their difficulty. It also describes the upsurge of scholarly interest in Gnosticism in the mid-nineteenth century and the mysterious history of the manuscript itself.

The Pistis Sophia codex is the most valuable record of ancient esoteric Christianity ever found - but until now large sections of it were incomprehensible. Dr. Anderson's scholarship with the original Coptic and Greek text has resulted in a translation which provides much needed clarity. Core aspects of this esoteric Christianity were established through his The Gospel of John - an Initiatory Quest translation, which revealed the veiled esoteric basis of the Gospel. The teachings in the codex are presented as a dialogue between the disciples and the risen Christ about spiritual realities and the initiatory path. The structure of the cosmos underlying this text, especially the twelve Aions, has now been resolved. Without this, it was impossible to put most of the teachings into any context. The work of Rudolf Steiner was an invaluable resource for this task. The story of Pistis Sophia is revealed as a dramatic presentation of the task of protecting humanity's faculty of spiritual perception, undertaken by Christ. Reincarnation and Fate (karma) are regarded as compatible with both 'forgiveness' of sins and the deeper, esoteric 'cancelling' of sins. There is also a valuable Introduction, an Index and two helpful diagrams. The last two documents of the codex (60 pages) have been omitted. This is explained in the Introduction.