It seems that the limit of the philosopher becomes the limit of the philosophy.
An excerpt from The Gospel of Sophia, by Tyla Gabriel
After years of study in humanities and religion, the author found that all sacred doctrines of a “trinity” derived from a universal worship of the Great Goddess in her many forms but primarily as a trinity of birth, death, and rebirth or Mother, Daughter, and Holy Sophia. It led her away from the male deities of traditional Christianity into a new age “romper room” dance with the goddess in all Her Christian, pagan, and new age forms.
She saw that there were only a few attempts to draw back the curtain to reveal that Sophia was a primal Creatrix, always working in all aspects of creation. During her research, her blinders were removed, and she could suddenly see Sophia shining out from the very pages that she had read previously, where she had ignored Her principle part in creation and its maintenance.
She was shocked and ashamed to have missed the golden thread of wisdom and providence that runs through all myths, religions, and philosophies. She had been looking for a synthesis of beliefs found in all world religions and she found Sophia, staring at her from the pages of every sacred text reviewed. She did not understand at first that it was simply “the way she was raised” that had prejudiced her mind from seeing the obvious.
Fortunately, unlike Joseph Campbell, Fritzhof Schuan, and many other thinkers, she discovered her short-sightedness before her twilight years. The Gospel of Sophia attempts to resurrect the goddess traditions by showing direct quotes from the world religions, mythology, and philosophy to drive home the point that Sophia has always been in literature and theology, waiting to be brought back from the death that She underwent from 2100 B.C. until our own time.
Some say that it was Lucifer, the great light bringer, who tried to kill Her and take Her far from the perception of the modern, thinking soul. This death was so complete that when male-dominated thinkers are presented with the evidence of Sophia’s continued revelation to the human mind through literature and history, they deny it summarily.
The history and literature of modern philosophy and ancient beliefs all comprise part of the biography of Sophia’s interaction with the thinking human being. Some of these thoughts have been resurrected by authors like John Lash, who uses the tremendous insights of the Gnostics to create an approach to the true nature of Sophia throughout time. These types of resurrection of Sophia are wonderful.
Sophia in all Her many forms must be brought from the grave of sense-bound thinking. Sophia was an integral part of Gnostic creation stories and She is given Her proper respect in the cosmic view of Her central role in spiritual life.
Through such efforts to raise to consciousness, the historical significance of Her Wisdom and its applicability to modern questions, Sophia is given back Her crown of gold.
Authors like Arthur Versluis and Richard Leviton do a wonderful job of bringing forward new materials on the thinkers and their sects that placed Sophia as the principal deity worshiped in the past. These histories need to be resurrected to shed new light upon the central position of Sophia in the development of beliefs and philosophies.
The internet has transformed the topology of Sophian studies as the majority of Sophian literature is now available to any independent researcher. Most of the sacred texts of all religions are free online. The opportunity for independent research is unparalleled in history. But even with all of this Sophian literature readily available and brilliant thinkers translating and making commentary on the texts, there is still a short sighted view of the full threefold biography of Sophia.
The Limits of the Seer
There is a plethora of available material of Wisdom studies and the tremendous efforts and insights of modern thinkers to share their view of Sophia are astounding. Yet, almost all authors, commentators, theorists, and thinkers still arrive at the conclusion that Sophia is an unknowable mystery. The current literature draws a dividing line between that which the thinker is able to explain about Sophia and that which is “an unknowable mystery.”
This conclusion leaves Sophia again and again marginalized by the limits of the thinker.
The thinkers describe more their personal limits than a comprehensive view of Sophia in Her threefold nature. It seems that the limit of the philosopher becomes the limit of the philosophy. But a close examination of the development of the human intellect reflects the parameters of Sophian Wisdom as an evolving being.
In other words, the limited view of Sophia speaks more to the limits of the thinker than the limits of Sophia.
As Sophiologists delineate their understanding of the Feminine Godhead, they reveal the limitations of the evolving intellect that conceives of Her divine nature. In fact, the limits of the ancient religion or philosophy were directly connected to their ability to meet and commune with these higher beings (or archetypes) effectively.
For example, prior to 2100 B.C., many ancient cultures were led by priest-kings who were still able to directly perceive and communicate with spiritual beings who worked in the human realm. These ancient teachings have practical wisdom woven throughout all aspects of the religious rites, rituals, and cultural expressions. The general population was only vaguely aware of their thinking, and when they did have thoughts, they were perceived outside of the human body, not locked into a private viewing of mental images in the brain.
When an ancient Greek spoke of Athena, the Goddess of Wisdom, he saw Her outside of himself weaving the wisdom of natural law and providence. Thoughts were commonly shared and perceived by thinkers as living archetypes that had a life of their own. Thinking was a shared perception happening in the ethers between here and the moon.
Aristotle saw these ordered thoughts as a ladder of ten ranks rising up into the living, active realm of creative archetypes. The modern thinker believes his thoughts are private and belong only to him. It is true that the “little” thoughts of most people never reach a thought that is an archetype. Their personal brain-bound thinking is not an active part of living archetypes. For this reason, humans are not yet clairvoyant – because they cannot control their thoughts.
The ugly thoughts that arise from personal desire have no true life of their own and die in the private realm of a brain-bound thinker. Yet, when the spirit inspires, it usually inspires numerous people in different parts of the world simultaneously, as often happens with new inventions. Therefore, Sophia is only limited by the thinker who is pondering Her nature and Her revelation.
It is the current revelation of Sophia that we are seeking.
First, we need to resurrect Sophia from the death that modern, brain-bound thinking has put Her through and left human thinking in a soulless void of space.
Then, we need to seek Her revelation in our personal lives as an active force of Wisdom that heals and turns all things to love.
Sophia has always been wisdom turning into love in the human being; this is Her mission. Wise people love. That is the long and short of all philosophy, which is the love of wisdom. Wisdom’s place in the world is to create natural order that leads all things to evolve towards love, or a universal acceptance of the proper place, nature, and order of all things moving towards perfect union. Wisdom is active in all things and is the source and end of all creation. The intelligent design of the universe is a humble picture of Sophia.
Sophia is also the destroyer and the Mother of Rebirth. Modern thinkers accept that part of Sophia which is death, entropy, and the natural laws which human minds believe to be unchangeable. Some thinkers place Sophia at the moment of creation and that is an acceptance of Sophia as the Goddess of Birth.
But most modern thinkers do not want to look at the rebirth aspect of Sophia. Modern scientists are under the illusion that no new matter can be created. Sophia shows that this is not true. The forces of burgeoning life, levity, and ectropy are living manifestations of active divine forces.
Scientists believe that natural law is immutable, a clock wound up by the Big Bang and now just winding down to death. This idea kills the ability for those scientists to see life properly. They look at life and see death. It is a preposterous game played by male-dominated thinkers who believe that to find an archetype they should hunt it down and shoot it. Then they can name it after themselves so that it will never change, and they will live in immortality as the “discoverer” of this dead idea.
Scientists and all their believers, called secular humanists, forget that scientific theory changes daily and that no one is updating the textbooks or replacing the “old” theories with the new ones. Basically, there is no philosophy of science. No one knows the purpose of knowledge. We discover new aspects of the natural world and then fail to integrate them with existing knowledge.
Most non-scientists, who are secular humanists and do not necessarily believe in life after death or the spiritual world, are left with the corpses of old theories that lead to dead ends, a bleak world without spirit or meaning. Soon, depression sets in on the modern thinker, who may dwell on being a human on an insignificant planet on the edge of a small, no-big-deal solar system that is miniscule compared to the galaxy. Human life may then seem small, temporary, and an exercise in futility. When cosmic depression sets in, it is easy to say the universe is a dying clock and one lives an insignificant life.
Is that the philosophy of science – to dissect everything to death and then claim there is no life?
To pull up a plant, roots and all, to study its life?
To marginalize and disprove the nature of the Beings behind nature?
One could argue that without a “philosophy of science,” science is a butcher who cuts up the meat but has no idea of how to raise the animals that create the meat. Only the study of life as a living, active set of new icons and symbols can solve these materialistic questions.
Sophia’s revelations are all around if we could but open our minds and perceive them properly. She can be found everywhere, especially in the perception of the person seeking Her. She is, in fact, a marker of the development of the intellect of the person attempting to perceive Her.
To learn more about the Divine Feminine Trinity, please see the books and websites by Tyla and Douglas Gabriel dedicated to Her resurrection from millennia of church patriarchal suppression.