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Sophia

Σoφíα

Greek for ‘Wisdom’

Is a central term in Hellenistic philosophy and religion

Platonism, Gnosticism, Orthodox Christianity, Esoteric Christianity,

as well as Christian mysticism.

Sophiology is a philosophical concept regarding wisdom, as well as the theological concept regarding the wisdom of God

A feminine figure, analogous to the human soul but also simultaneously one of the Feminine aspects of God and the Bride of Christ, she is considered to have fallen from grace in some way, in so doing creating or helping to create the material world.

In Gnostic tradition, the term Sophia refers to the final and lowest emanation of God. In most if not all versions of the Gnostic religion, Sophia brings about an instability in the Pleroma, in turn bringing about the creation of materiality. Thus a positive or negative view of materiality depends a great deal on the interpretations of Sophia’s actions in the myths. She is occasionally referred to by the Hebrew equivalent of Achamoth [ a feature of Ptolemy’s version of the Valentinian Gnostic myth]

For the Gnostics, the drama of the redemption of the Sophia through Christ or the Logos is the central drama of the Universe. The Sophia resides in all of us as the Divine Spark. According to the Pistis Sophia, Christ is sent from the Godhead in order to bring Sophia back into the fullness of Pleroma following her repentance.

Almost all Gnostic systems of the Syrian or Egyptian type taught that the universe began with an original, unknowable God, referred to as the Parent or Bythos, or as the Monad. It can also be equated to the concept of Logos in stoic, esoteric, or theosophical terms. The ‘Unknown Root’ as well as the Ein Sof of the Kabbalah and Brahman in Hinduism. It is also known as the first Aeon by still other traditions. From this initial unitary beginning, the One spontaneously emanated further Aeons, being pairs of progressively ‘lesser’ beings in sequence. The lowest of these pairs were Sophia and Christ. The Aeons together made up the Pleroma, or fullness of God, and thus should not be seen as distinct from the divine, but symbolic abstractions of the divine nature.

In the Nag Hammadi, Sophia is the lowest Aeon, or anthropic expression of the emanation of the light of God.

She is the syzygy of Jesus Christ (she forms a unity with Christ being conjoined with him), and Gnostics believed that she was the Holy Spirit of the Trinity. Sophia is depicted as the creator of the material universe in; On the Origin of the World.

Furthermore, the planet Earth and everything on it was indeed created by the Old Testament God, but he is depicted as fundamentally corrupt. Because Sophia created the material universe and its god [also known as Yaldabaoth, Samael and Demiurge] either without her SYZYGY Jesus Christ, or in another tradition, because she tried to breach the barrier between herself and the unknowable Bythos.

She is also depicted as the destroyer of both this material universe, and Yaldabaoth and all his Heavens. Later in “On the Origin of the World”, it states:

She [Sophia] will cast them down into the abyss. They [the Archons] will be obliterated because of their wickedness. For they will come to be like volcanoes and consume one another until they perish at the hand of the prime parent.  When he has destroyed them, he will turn against himself and destroy himself until he ceases to exist. And their heavens will fall one upon the next and their forces will be consumed by fire. Their eternal realms, too, will be overturned. And his heaven will fall and break in two. His […] will fall down upon the […] support them; they will fall into the abyss, and all abyss will be overturned. The light will […] the darkness and obliterate it: it will be like something that never was. 

Bythos_ ancient Greek

A Gnostic term meaning “Depth” or the “great Deep”, Chaos. It is equivalent to space, before anything had formed itself in it from the primordial atoms that exist eternally in its spatial depths, according to the teachings of Occultism.

Demiurge_the Latinized form of Greek dēmiourgos, δημιουργός

Literally : public or skilled worker.

From  dēmios;      belonging to the people, public

+  ergon;              work       and hence a maker, artisan or craftsman

In philosophical and religious language is a term for a creator deity, responsible for the creation of the physical universe.

The Gnostics attributed to the Demiurge much of the actions and laws that in the Tanach or Old Testament are attributed to the Hebrew God YHWH. Alternative Gnostic names for the Demiurge, include Yaldabaoth, Samael, Saklas and Kosmoskrator. ( and several other variants) He is known as Ptahil in Mandaeanism.  

The figures of the Angel of YHWH and the Angel of Death may have contributed to the Gnostic view of the Demiurge.

Abracadabra

Is a word used as an incantation

An incantation or incantations are the words spoken during a ritual, either a hymn or prayer invoking or praising a deity, or in magic, occultism, witchcraft with the intention of casting a spell or an object or a person.

The term derives from Latin incantare [ to chant (a magical spell) upon]

From in- [ into, upon ] and cantare [ to sing].

The term Abracadabra originated from the Aramaic. The original Aramaic phrase was used with a Hebrew prefix Alef rather than the later version with an Ayin.

The difference was that the original meaning was “I will create, as I say”,

While the later version was “What was said has been done”.

The original Aramaic was either avada kedavra [ עַבְדָא כְּדַברָא ] which means, what was said has been done.

Or  avra kedavra [ עברא כדברא ] which means what was said has come to pass, or caused to perish like the word, or I will create what is told.

Over time, it was corrupted to its current pronunciation with the replacement of both ‘v’ sounds with ‘b’ sounds; b and v can be interchangeable in Aramaic.

The word is now commonly used as an incantation by stage magicians and their imitators. In ancient times, however, it was taken much more seriously as an incantation to be used as a cure for fevers and inflammations. The first known mention was in the 2^nd century AD in a poem called De Medicina Praecepta by Serenus Sammonicus, physician to the Roman emperor Caracalla, who prescribed that the sufferer from the disease wear an amulet containing the word written in the form of an inverted cone:

A - B - R - A - C - A - D - A - B - R - A
A - B - R - A - C - A - D - A - B - R
A - B - R - A - C - A - D - A - B
A - B - R - A - C - A - D - A
A - B - R - A - C - A - D
A - B - R - A - C - A
A - B - R - A - C
A - B - R - A
A - B - R
A - B
A

This, he explained, diminishes the hold over the patient of the spirit of the disease.

Other Roman emperors, including Geta and Alexander Severus, were followers of the medical teachings of Serenus Sammonicus and are likely to have used the incantation as well.

Amram Kehati claims that the source is Hebrew and the ABRACADABRA has to be read from right to left as in Hebrew. Abracadabra, when phonetically pronounced from right to left, reads in Hebrew ארבע-דאח-ארבע.

The Hebrew word דאח is the word אחד with rearrangement of the letters. This was done to confuse the deamon or for various witchery reasons. The evil, dark forces and the daemons kingdom in the Jewish Kabbalah are represented by the number 9 (the Hebrew word תשעה ) or the Hebrew letter ("טית "ט ). Since the Abracadabra word has to diminish a letter a day for nine days it has to have enough letters. The Hebrew word תשעה is too short because it has only four letters. Therefore, the Hebrew word ארבע-אחד-ארבע was created. The Hebrew word ארבע  is the Hebrew word for the number 4 and the Hebrew word אחד is the Hebrew word for the number 1.

Therefore, ארבע+אחד+ארבע  equal 4+1+4=9 and it represents the dark forces and daemons kingdom.

This explanation for ABRACADABRA succeeds where all other previous known explanations and sources did not explain why the patient has to wear the amulet for 9 days.

In Hebrew the ABRACADABRA should read as ארבעאחדארבע  and the amulet should be as followed:

א-ר-ב-ע-א-ח-ד-א-ר-ב-ע
ר-ב-ע-א-ח-ד-א-ר-ב-ע
ב-ע-א-ח-ד-א-ר-ב-ע
ע-א-ח-ד-א-ר-ב-ע
א-ח-ד-א-ר-ב-ע
ח-ד-א-ר-ב-ע
ד-א-ר-ב-ע
א-ר-ב-ע
ר-ב-ע
ב-ע
ע

Integral Parts of

Prudence

Integral parts of virtues, in Scholastic philosophy,

are those which must be present for any complete or perfected act of the virtue.

The following are the integral parts of prudence:

• Memoria – Accurate memory, that is; memory which is true to reality
• Intelligentia – Understanding of first principles
• Docilitas – The kind of open-mindedness which recognizes the true variety of things and situations to be experienced and does not cage itself in any presumption of deceptive knowledge; the ability to make use of the experience and authority of others to make prudent decisions
• Shrewdness or quick-wittedness [solertia] – sizing up a situation on one’s own quickly
• Discursive reasoning [ratio] – research and compare alternative possibilities
• Foresight [providentia] – capacity to estimate whether a particular action will lead to the realization of our goal
• Circumspection – ability to take all relevant circumstances into account
• Caution – risk mitigation