When people gather based on their inner resolve to learn the mysteries, a power appears to help them. This is the mythical image depicted when Jesus stands with his disciples on the Mount of Olives. Jesus' power has already connected with the life-field of the earth, but in the disciples, this power finds people who not only believe, but also act. For the deeds of the disciples activate all the powers of the redeemer in the life-field of space and time. 

 Thus, at the beginning of the Gospel of Pistis Sophia, there is a shared field of consciousness between the disciples and a redeemer, Jesus, who enters into dialogue with them. The entire book is written in this form. Two aspects can be distinguished:

How dialogue comes about and develops

What is the content of the dialogue

The content of the dialogue will be discussed in detail in the subsequent reflections. There, we will explore the many mythical representations that help us understand our own place in creation.

Now we want to take a closer look at the dialogue itself.

It begins on the Mount of Olives. From this spot, the holy city of Jerusalem is visible. It is the state of consciousness of the community of disciples as they prepare to consciously enter the holy city: the treasury of light.

The dialogue begins when the redeemer Jesus tells the disciples what he had to do to enter the disciples' realm. He came from beyond the earthly realm of life: the second space of the first mystery, where the treasury of light resides.

We can ask ourselves: If the Redeemer wishes to become active in us and descend into our hearts, what will he encounter in our thought life, our desires, our convictions, willfulness, and fear? How can the Redeemer bypass all this and, as it were, despite it all, awaken the spark of light in the heart and propel it to the rebirth of the human being of light?

The book describes how Jesus, in the guise of the angel Gabriel, manages to descend into the group of disciples. This is, therefore, within the group's domain and within each of its members individually, as is the case with mythical representations.

When Jesus has spoken the first words among the disciples and the disciples understand their privileged position, Jesus ascends, surrounded by a threefold light. He returns with his light garments from the treasury of light. These light garments contain all the mysteries, that is, all the secrets that must be unveiled to the disciples in order to be initiated into the treasury of light.

 And so, chapter by chapter, the dialogue in the book deepens. It is Jesus who speaks to the disciples individually and to the group. It is the disciples who have questions or who explain the Savior's words.

If we want to have this dialogue within ourselves, we first need to be aware that the Savior, Jesus, was born within us. This is beautifully described in the eighth chapter: the birth of the disciples. Thus, it becomes an inner dialogue, in which our consciousness develops and deepens. Therefore, there is a Peter aspect within us, which prematurely tries to mentally grasp what the Savior brings us. Peter is therefore irritated by the aspect of Mary Magdalene, the intuitive heart that questions the Savior and can interpret the Savior's words. In this way, we can better understand the role of the disciples in the dialogue by seeing them as aspects of ourselves.

 As the dialogue develops, Jesus' name changes to the "first mystery." More precisely, the first mystery that looks outward from within. At a certain point in the dialogue, this first mystery connects with the first mystery that looks inward from without. The first mystery that looks inward from without is Christ, who reveals himself beyond the pleroma and connects with the Redeemer. We would call this moment the moment Jesus becomes the Christ. From that moment on, the light and power of the pleroma can reveal themselves again in the disciples and thus in our inner temple.

 To understand the meaning of Jesus transforming into the "first mystery," we will take a detour into the story of creation, which was well-known at the beginning of our era. It can be read in various versions in the Nag Hammadi texts. It tells how the world of Oneness develops in the pleroma. The pleroma is the creative substance of the World of Light: there are no shadows, and everything develops in connection with the creator: called the Ineffable. This Ineffable produces the son, whom he clothes with Christ-goodness and is therefore called Christ. Christ then creates the All from the pleroma, thus producing twelve light-aeons. Each light-aeon provides opportunities for Light humanity to live in the pleroma. Return to life in the pleroma, in the light of Christ, is the supreme goal described in the Gospel of Pistis Sophia.

 The reason why we are no longer part of life in the pleroma is explained mythically by the fact that one of the twelve Light-aeons, the Pistis Sophia, begins to imagine a life outside the pleroma. A life not focused on connection with the Creator, but dispersing that unity into a multitude of phenomena. Thus, the worlds outside the pleroma develop, and humanity increasingly focuses on its own individual life. The interests of the individual then come first. The result is a world of its own, individual, filled with sensual distractions and the fleeting fulfillment of constantly reawakened desires. Compared to life in the pleroma, this is chaos and darkness.

 Consequently, Pistis Sophia, the god-mother, carries her creation outside the pleroma in her womb. She has thus created a thirteenth aeon beyond the twelve of the pleroma. We are part of it, whether consciously or not, and therefore she is within us and around us, and she wants to reconnect with the pleroma, with unity.

 To trace all life in the thirteenth aeon back to life in the light, the pleroma, Christ sends his light beyond the pleroma as the first mystery that sees from without within. Thus, the power of Christ penetrates into our world.

 The Redeemer Jesus connected with humanity at a level where people can become aware of their own potential to ascend to the treasury of light. Therefore, during the dialogue, Jesus transforms into the first mystery of seeing from within. All who follow the Redeemer are drawn into this inner transformation and elevation of consciousness.

And the process of transformation continues as the first mystery transforms into the Ineffable. In the Bible, we know this mythical concept as Jesus saying: The Father and I are one. Through the Son, we come to the Father, the Creator.

We then arrive in the third part, or the third book of the Redeemer. Then follows the fourth book, which has a completely different setting. They are other disciples, and here Jesus is called Aberamentho. The Father is magically invoked, and the collective unconscious of humanity opens before the disciples' eyes. Here, a separation is revealed between everything that holds us to the world of space and time and everything that belongs to eternity. The dialogue thus focuses on the causes of suffering on earth. Jesus descended to the underworld, as it is often referred to in mythical terms. Thus, the dialogue in the book leads us to a deepening of our own consciousness, through which we become partakers of liberation. Afterward, the dialogue leads us to a descent into the cause of humanity's suffering. This is how we can truly be of service. 

Quote from Pistis Sophia, a journey through the spaces of the Ineffable: Chapter 60 The light of the First Mystery

And Jesus continued his discourse and said to his disciples: 'It happened when the Pistis Sophia had said the thirteenth repentance, that the ordinance was completed of all the afflictions which had been ordained for the Pistis Sophia, because of the completion of the First Mystery, which had been from the beginning. And the time had come to save her from the chaos and to lead her out of all darkness. For her repentance had been accepted by the First Mystery, and this mystery sent to me a great light-power which is in the height, so that I might help the Pistis Sophia and bring her up out of the chaos.

So I looked to the aeons of the height and saw the light-power, which the First Mystery had sent me so that I might save the Pistis Sophia from the chaos. It now happened when I saw the light-power coming down from the aeons and had seen it descending upon me - I myself was above the chaos - that another light-power came from within me, that it might also help the Pistis Sophia. And the light-power which had come down which is in the height through the First Mystery descended upon the light-power which had gone forth from me, and they met and became one great outpouring of light.'

Now when Jesus had said this to his disciples, he said: 'Do you understand in what manner I am speaking to you?'

Again Maria sprang up and said: 'My lord, I understand what you are saying. With regard to the interpretation of these words, your light-power prophesied by David in the 84th psalm, saying: 

1. Mercy and truth met one another, righteousness and peace have kissed each other.

2. Truth has sprouted from the earth and righteousness looked down from heaven.

Mercy, then, is the light-power that descended through the First Mystery, for the First Mystery heard the Pistis Sophia and had mercy on her in all her afflictions. Truth, however, is the power that has come forth from you, for you have fulfilled truth that you might save the Pistis Sophia from the chaos. And furthermore, righteousness is the power which has come forth through the First Mystery, and which will guide the Pistis Sophia.

And furthermore, peace is the power which has come forth from you, that it may enter into the emanations of the Authades and take from them the lights which they have taken from the Pistis Sophia. That is, that you may bind them in the Sophia and bring them at peace with her power.

Truth, on the other hand, is the power that emanated from you when you were in the lower places of the chaos. Therefore, through David, your light-power has spoken: truth has sprouted from the earth, when you were in the lower places of the chaos. Righteousness, however, which looked down from heaven is the power that came through the First Mystery which is in the height and entered into the Sophia.'

 Quote from Pistis Sophia, a journey through the spaces of the Ineffable: Chapter 6 The dialogue on the mount of olives

When the disciples had heard these words, they said: 'lord, if it is you, draw your light-glory to you so that we may stand, for our eyes are blinded and we are agitated, and also the whole world is in turmoil because of the great light that is upon you.

At this Jesus withdrew the glory of his light within himself. And when this had happened, all the disciples took courage, approached Jesus, prostrated themselves all at once, worshipped him in great joy, and said to him: 'Rabbi, where have you gone, or what was your service which you performed, and above all, for what reason this agitation and these earthquakes happened?'

Then Jesus, the merciful one, said to them: 'Rejoice and be glad from this hour, for I have gone to the places from which I had come. From now on I will speak to you openly from the beginning of the truth until its completion, and I will speak to you face to face, without parable. From now on I will hide nothing from you of the mystery of the height and of the place of the truth. For I have been given authority by the Ineffable and by the First Mystery of all mysteries to speak to you from the beginning until the pleroma, from within outwards and from without inwards. Hear now, so that I may tell you all things.