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Updated: May 4, 2025
With Simon, as with the Hermetic philosophers of ancient Egypt, all things were interrelated by correspondence, analogy, and similitude. Therefore, whatever happened to the divine Epinoia, the Supreme Mother, among the Aeons, happened also to the human Spiritual Soul or Monadic Essence, in its evolution through all stages of manifestation.
The Philosophumena say nothing on this point, except that Epinoia "throws all the Powers in the World into confusion through her unsurpassable Beauty." Theodoret briefly follows Irenaeus. In these contradictory accounts we have a great confusion between the rôles played by Nous and Epinoia, the Father and Thought, the Spirit and Spiritual Soul.
Let us now enquire into the part played by Epinoia, the Divine Thought, in the cosmic process, reserving the part played by her in the human drama to when we come to treat of the soteriology of Simon. We have evidently here a version of the great Sophia-mythus, which plays so important a part in all Gnostic systems.
External to all is the Physical Universe, made by the Hylic Angels, that is to say those emanated by Thought, Epinoia, as representing Primeval Mother Earth, or Matter; not the Earth we know, but the Adamic Earth of the Philosophers, the Potencies of Matter, which Eugenius Philalethes assures us, on his honour, no man has ever seen.
Within every form, aye, even apparently the meanest, is Epinoia confined; for everything within is innate with Life; every form contains a spark of the Divine Fire, essentially of the same nature as the All; for in the Roots, and also in all things since all is built on their type is "the whole of the Boundless Power together in potentiality, but not in actuality."
As many, therefore, as understood the Proclamation, and were baptized, or dowsed into the Mind, these were made partakers of knowledge, and became perfect men, receiving the Mind." Schol. in Orac. B. Nous tôn Holôn. c. Epinoia Megalê. D. Eikôn. a. Nous. b. Phônê. c. Logismos. d. Enthumêsis. e. Onoma. f.
The mystery of Sophia-Epinoia is great indeed, insoluble in its origins; for how does that which is Divine descend below and create Powers which imprison their parent? It is the mystery of the universe and of man, insoluble for all but the Logos itself, by whose self-sacrifice Sophia, the Soul, is finally freed from her bonds. Epinoia is a Power of many names.
Then again how did the Lower Regions come into existence, for Epinoia to descend to them? This lacuna is filled by the fuller information of the Philosophumena which shows us the scheme of self-emanation out or down into matter by similitude, thus confining the problem of "evil" to space and time, and not raising it into an eternal principle.
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