When we look at the sky on a clear night, we are like a speck of dust compared to the expanse of stars and planets. If we look through a large telescope, the Earth, too, becomes a speck of dust in a seemingly infinite universe. Seen in space and time, we are nothing. Who are we, then, to contemplate the cosmos beyond what is perceptible to the senses?

There are many myths that were once put on paper to remind man of what he is in danger of forgetting, but which he needs in order to discover his place in creation and thus in that infinite cosmos.

One of these myths tells how Pistis Sophia begins to create a cosmos outside the pleroma. Until then, that pleroma was the only reality. It knew no space, no time, and no opposites. These only develop within the creation of Pistis Sophia.

She produces a second creative substance, which is sevenfold. The life that develops there still carries the pleroma within itself, but lives and creates in the new creative substance: chaos. The world that emerges from chaos produces a sevenfold revealed humanity under the leadership of Yaldabaoth.

Yaldabaoth becomes arrogant and increasingly sees himself as the supreme creator. He denies having a mother, and thus the Pistis Sophia is forgotten. Yaldabaoth has seven sons. Sabaoth is the eldest son, according to the myth. Sabaoth turns away from his father and creates a new sevenfold order, which again comes under the leadership of the Pistis Sophia. Sabaoth's place under Yaldabaoth is taken by Saturn. Thus, humanity comes under the influence of the planets, trapping it in an order subject to space and time.

Thus, we have forgotten the Pistis Sophia, and our consciousness is trapped in space and time. A sevenfold humanity is still connected to us: the spiritual, pneumatic human being who lives in the order of Sabaoth. But we are imprisoned in a body, with only a spark of the pleroma in our heart.

From that pleroma, the man of light can be reborn. We ourselves can create the conditions for this wondrous birth. And that begins with becoming aware of our own life-field. We have seen that humanity is born from the forces of chaos, the archons. These form our soul, and with the chakras below the heart, humanity breathes in the lower aspects of the creative substance of chaos. These forces are the amente , chaos, and outer darkness. They are the realms of animal forces, the instincts that bind us to the laws of natural selection as we know them from Darwin. Thought serves this drive for survival.

The change can begin to take place when humanity changes its motivations, if it is able to do so through experience. The realization that we can be of service to the development of the light-being from the creative substance of the pleroma changes everything. We then open ourselves to a sevenfold revealed field of development: this area is referred to as the first commandment. It is the field of love. We then see heaven descend and unite with the sacred earth. The power of the treasury of light can then connect with the center of our being.

Thus, consciousness can ascend to the eighth sphere, where the treasury of light resides. And from there, the next realm of consciousness is the inheritance of light. There all souls are gathered before being absorbed into the pleroma. This is called the end of the eon and the ascension of the All.

We are called to embark upon a journey from the world of space and time, leading from the darkness of chaos to the luminous pleroma. During this journey, consciousness penetrates all the veils that exist between the spark of light and its creator. Each new insight unlocks a wider space within one's own being. A new consciousness awakens, to live in a higher cosmic reality. It blurs the boundary between this reality and higher realities, and thus the cosmology of creation can reveal itself.

Much of the dialogue between Jesus and his disciples in the Gospel of Pistis Sophia refers to this cosmology. The perspective on this cosmology follows the transformations Jesus undergoes. When Jesus transforms into the first mystery, the dialogue concerns the spaces of the first mystery. The first space, from outside to inside, is the inheritance of light. The second space is the treasury of light. The third space is that of the first commandment, where we live in the closed space of space and time.

When Jesus transforms into the Ineffable in the dialogue with the disciples, the dialogue about creation is seen from the perspective of the creator, the Ineffable. From the mother-field of the Barbelo, He creates His son, Christ. This is the first space of the Ineffable in the pleroma. Outside the pleroma, the Ineffable cannot reveal Himself beyond a second space and a third space. These coincide with the inheritance of light and the treasury of light.

It will come as no surprise that some of the disciples can no longer follow the dialogue. Mary Magdalene asks the Savior to explain the mystery of the Ineffable to her brothers, because they can no longer follow. The mystery of the Ineffable and his entire creation seems incomprehensible to us, and we may consider ourselves too small to consciously participate in it. It is good, then, to realize that the Father, the Ineffable, can reveal himself anew through his creation in the depths of our being. By recreating the human being of light within us, the window opens for us to perceive his creation. In the blink of an eye, when the time is right.

Quote from Pistis Sophia, a journey through the spaces of the Ineffable: Chapter 85 and 86 The land of the light - The administration of the inheritance

Now it happened when Jesus had spoken these words to his disciples, that Maria Magdalene came forth up and said: 'My lord, do not be angry with me when I ask you, because we ask you purposefully about everything.'

And Jesus answered and said to Maria: 'Ask what you want to ask, and I will reveal it to you openly, without parable, and everything you ask, I will answer you with assurance and certainty. And I want to fill you all with all power and all the pleroma, from the innermost of the inner to the outermost of the outer, from the Ineffable himself to the deepest darkness, so that you may be called the pleromas, fulfilled with all wisdom. Well, Maria, ask what you wish to ask and I will reveal it to you with great joy and great gladness.'

Now it happened when Maria had heard the Saviour say these words, that she greatly rejoiced and was glad, and said: 'My lord, will then the people of the world who have received the mysteries of the light be superior to the emanations of the treasure in your kingdom? For I have heard you say: when I lead you into the places of those who receive the mysteries of the light, then the place of the emanations, the land of the light, will be to you as a speck of dust because of the great distance by which it is removed from it and of the great light in which it is situated. That is, the land of the light is the treasure, the place of the emanations. Will then, my lord, those who receive the mysteries be superior to the emanations of the land of the light and superior to those who are in the kingdom of the light?'

Jesus answered and said to Maria: 'Indeed, excellent, Maria, as you ask for everything purposefully and in good faith. But listen, Maria, that I may speak to you all about the end of the aeon and the ascent of the All. It will not take place now, but I have said to you: when I lead you to the place of the inheritance of those who will receive the mystery of the light, then the treasury of the light, the place of the emanations, will count for you as a speck of dust and only as the light of the sun by day.