[0:07]Did you know that the true essence of creation can be hidden within you? In this video, we will reveal how the light of Sophia, the divine wisdom, manifests in matter and how each of us carries a spark of this power.

[0:20]Get ready to discover the depth of the human spirit and the connection between the sacred and the everyday. I'm Leandro, and you're on the Liber Soul channel.

[0:29]Join me as we unravel Sophia's story and the secret light that unites us all. Before the universe awakened, in a time that cannot be measured, there existed only absolute plenitude, the pleroma, where all divine emanations coexisted in perfect harmony.

[0:46]This theological conception, documented in the Gnostic texts, portrays a state of total knowledge.

[0:52]The Apocryphon of John, one of the manuscripts discovered in 1945 near Nag Hammadi, describes this luminous totality as the primordial essence, where nothing was lacking and everything was possible.

[1:07]The Gnostics from the 2nd to the 4th centuries AD, presented Sophia as the youngest of the emanations, wisdom, whose Greek name symbolizes the divine feminine essence that plays a central role in cosmology.

[1:17]At crucial moments, Sophia, driven by a divine curiosity, decided to create without her partner, an act that the text described not as a transgression, but as a genuine movement of expression and knowledge.

[1:27]This act resulted in profound consequences. The creation of Yaldabouth, the demiurge, emerged directly from the light of Sophia, an entity who, upon failing to recognize her origin, proclaimed,

[1:46]I am God, and there is none else beside me. This statement, recorded in the Apocryphon of John, marks the beginning of the cosmic illusion that characterizes material existence.

[1:57]The demiurge, though not evil in essence, was an ignorant creator, incapable of perceiving the origin of his own existence.

[2:07]This duality between the transcendent God of the pleroma and the demiurge, has been analyzed by scholars such as Kurt Rudolph and Elaine Pagels, who highlight the complexity of Gnostic thought.

[2:17]The creative activity of the demiurge, as documented in the texts, reveals a cosmos of mirrors and reflections, where mathematical and precise structure lacks conscious understanding.

[2:30]The Apocryphon of John details the organization of the seven heavens, each ruled by an Archon, evidencing a creation that, while functional, is an imperfect imitation of the pleroma.

[2:42]However, Sophia's compassion did not fade. Instead of abandoning her creation, she chose to intervene, descending into the material cosmos that her act had generated.

[2:57]This radical choice is presented in Pistis Sophia, where Sophia humbles herself, yet remains determined to redeem creation.

[3:03]The divine spark that Sophia breathed into the human being shaped by the demiurge is a central element of Gnostic anthropology.

[3:10]John's secret book describes how Sophia's light was implanted into human bodies, an act the demiurge did not notice.

[3:17]This revolutionary concept implies that each human being carries a fragment of divinity, a light superior to the Archons themselves.

[3:25]Such a view contrasts sharply with orthodox theologies that emphasize the corrupt nature of humanity, and was considered heretical for elevating human potential above ecclesiastical structures.

[3:37]The central narrative tension then emerges. Sophia's light is hidden in matter, fragmented into countless individual sparks, imprisoned in a cosmos ruled by forces that do not understand her true nature.

[3:50]The Archons, rulers of this system, instinctively perceive the threat posed by humans who carry this inner light.

[3:56]For 16 centuries, this cosmology remained hidden, its texts systematically destroyed by the emerging Christian orthodoxy.

[4:04]The rediscovery of these teachings in 1945, represents not only the recovery of a theological perspective, but the revelation of a radically different interpretation of human nature, the cosmos, and divinity, in which Sophia's light awaits recognition in the depths of existence.

[4:22]Sophia's story does not emerge from the void, but is intertwined with an age-old tradition of reverence for the divine feminine that spans more than 25,000 years.

[4:30]Paleolithic figurines found at archaeological sites in Europe, such as the celebrated Venus of Willendorf, discovered in 1908 in Austria, and the Venus of Dolní Věstonice, dated to between 29,000 and 25,000 BC, reveal ancestral veneration for a primordial creative force.

[4:52]These figures, far from being mere decorative objects, have been interpreted as religious icons symbolizing fertility and life, evidencing a widespread cult of the Great Mother that permeated Paleolithic societies.

[5:05]Archaeologists such as Marija Gimbutas, have extensively documented this matrifocal culture in their works, highlighting the deep connection between women and divinity, and suggesting that reverence for the feminine was a common feature of humanity from the earliest times.

[5:21]Fast forward to the Neolithic period, and we encounter the settlement of Çatalhöyük in Turkey, an archaeological landmark excavated by James Mellaart in the 1960s, and later continued by Ian Hodder.

[5:34]This site, about 9,000 years old, was filled with domestic shrines in virtually every residence, adorned with images of the goddess in multiple forms, from depictions of childbirth to enthroned figures accompanied by animals.

[5:50]The ubiquity of these representations suggests that religion was not a force separate from everyday life, but rather one that permeated all aspects of existence.

[6:00]In the historical civilizations of the Fertile Crescent, we find the figure of Inanna, venerated in Sumer since the 3rd millennium before Christ.

[6:07]Documented in cuneiform texts, Inanna is the Queen of Heaven and Earth, proclaiming her sovereignty in a hymn preserved on clay tablets.

[6:17]Her temples in Uruk were not only centers of worship, but also loci of political power, where priestesses mediated the relationship between humans and the divine.

[6:29]The myth of Inanna's descent into the underworld, in which she removes divine attributes at each of the seven gates, reflects a profound experience of stripping and transformation, echoing the narrative of Sophia, who also voluntarily descends into the material realm.

[6:44]In ancient Egypt, Isis emerges as a central figure, with a cult that dominated the Mediterranean for millennia.

[6:51]Her myths, such as that of Osiris, dismembered by Set, and reconstituted through the magical wisdom of Isis, draw a clear parallel.

[7:02]Just as Sophia gathers the scattered divine sparks, Isis reassembles the fragments of Osiris.

[7:07]The expansion of the Isiac mysteries throughout the Roman Empire, where temples dedicated to Isis existed from Britannia to Mesopotamia, reveals a deep recognition of the feminine divinity.

[7:22]The multiplicity of names, such as Inanna, Ishtar, Astarte, and Cybele, expresses a single principle of feminine creative wisdom that permeates the cosmos.

[7:29]Jewish texts, such as the Book of Proverbs, personify wisdom as a female figure present at creation, affirming that she was with God before all works.

[7:38]The Wisdom of Solomon, a Hellenistic text, describes this wisdom as an emanation of divine glory, reflecting the same vocabulary that the Gnostics would later use to describe Sophia.

[7:51]The intellectual environment of Alexandria, where Judaism, Greek philosophy and Egyptian religious traditions intertwined, provided the context in which Christian Gnosticism emerged.

[8:02]Sophia's tradition, therefore, does not represent a sudden invention, but the culmination of a rich and ongoing history of recognizing the divine feminine presence as the source of life, wisdom, and creativity.

[8:16]This tradition, which cuts across disparate cultures, suggests a fundamental insight into the nature of reality and consciousness, reflecting a universal truth that resonates at the heart of human experience.

[8:29]In December 1945, in the sands of Upper Egypt, a peasant named Muhammad Ali al-Samman, discovered ancient manuscripts near the cliffs of Jabal al-Tarif, giving rise to what became known as the Nag Hammadi Library.

[8:42]These manuscripts had been buried during a time of repression. In the year 367, Bishop Athanasius of Alexandria issued a Pascal letter.

[8:52]The first official list of canonical texts in the New Testament. At the same time, he ordered the destruction of all writings considered heretical.

[9:03]Monks of the Pachomian Monastery were instructed to eliminate unapproved texts from their library. Rather than burn them, someone chose to preserve the knowledge by burying the manuscripts in a sealed jar, where they remained hidden for 1,578 years.

[9:18]After their discovery, the texts followed a tumultuous trajectory, entangled in a local blood vendetta, some codices were sold on the antiquities black market, while a complete codex made its way to the Jung Institute in Zurich.

[9:32]The Egyptian government eventually confiscated most of the collection, which is now preserved in Cairo's Coptic Museum.

[9:39]The process of translation was long and painstaking. The first partial translations appeared in the 1950s, and a complete edition in English was published only in 1977, under the direction of James Robinson.

[9:53]The Nag Hammadi Library, consisting of 52 Coptic texts, contained a wealth of knowledge, including previously unknown gospels, apocalypses, philosophical treatises, and writings that revealed Gnostic cosmology.

[10:08]Among the most significant discoveries were the Gospel of Thomas, the Gospel of Philip, the Gospel of Truth, the Apocryphon of John, and an abridged version of Pistis Sophia.

[10:21]The Apocryphon of John, in particular, is fundamental to understanding Sophia's narrative. Preserved in four versions, two long and two short, it attests to its central importance.

[10:31]The text reveals the true nature of the cosmos, Sophia's emanation from the pleroma, her attempt to create alone, and the birth of Yaldabouth, who proclaimed himself to be the only God, ignorant of his origin.

[10:43]Pistis Sophia, discovered in the year 1773, gains new context in light of the Nag Hammadi Library.

[10:52]The powerful narrative of Sophia's fall into the lower regions, her betrayal by the Archons, and the theft of her light reveals the depth of her experience.

[11:01]Her 13 repentances, hymns of extraordinary beauty, express her unshakable trust in the true God, culminating in the intervention of Jesus, who rescues her, not by returning her to the pleroma, but by positioning her as an intermediary between eternity and time.

[11:18]The Gospel of Thomas, with its 114 sayings attributed to Jesus, offers an accessible perspective, emphasizing the inner light present in each person.

[11:27]The thunder, perfect mind, in which the divine feminine voice speaks through paradox, reveals the complexity of Sophia as a divinity who simultaneously inhabits heaven and Earth.

[11:37]The scholarly impact of these discoveries was profound, particularly through the pioneering work of Elaine Pagels, who dismantled the monolithic narrative of early Christianity, and illuminated the theological diversity that existed prior to orthodox consolidation.

[11:54]The Nag Hammadi texts preserved a spiritual treasure, rediscovered in 1945 at a moment of profound synchronicity, when humanity was ready once again to receive teachings about the divine light within.

[12:07]A knowledge that transcends time and reveals the spark of Sophia present in every human being.

[12:12]Mary Magdalene, a central figure in the Christian narrative, was historically distorted by the orthodox tradition, which reduced her to a simple sinner, repentant and transformed by the grace of Jesus.

[12:25]This characterization, consolidated by Pope Gregory I in his sermon of 591 AD, not only diminished her importance, but also served ideological purposes that sought to make the female figure a symbol of submission and repentance.

[12:39]However, in the canonical gospels, she is presented as the first witness to the resurrection, a key role in all four accounts, in which Jesus commissions her with the task of announcing it to the male apostles.

[12:52]This designation, the Apostola Apostolorum, highlights the authority that the Gnostic texts amplify even more impressively.

[13:00]The Gospel of Mary, discovered in 1896 and published in 1955, reveals a revolutionary facet of her history.

[13:08]Despite its missing pages, the manuscript preserves the account of how Jesus, in private, shares secret teachings with Mary.

[13:17]As she shares these teachings with the disciples, she faces resistance, especially from Peter, who questions the legitimacy of a woman receiving direct instruction from the Savior.

[13:28]Levi's advocacy for Mary, illustrates the historical tension between the emerging male hierarchy and Gnostic knowledge accessible to all, regardless of gender.

[13:39]The Gospel of Philip reinforces this special connection between Jesus and Mary, by describing the love he had for her, and noting that the other disciples expressed jealousy.

[13:50]This relationship should not be seen as a modern romance, but as the sacred union of the divine masculine and feminine principles, in which the manifestation of the logos, divine reason, is complemented by the wisdom of Sophia.

[14:04]The presence of Mary Magdalene in the Gnostic texts not only places her as a central figure, but also identifies her as an embodiment of the very principle of divine wisdom.

[14:14]Pistis Sophia further reveals the depth of this knowledge. Mary formulates most of the questions addressed to Jesus and is praised for her understanding.

[14:23]Jesus' words to her, reaffirming her importance and uniqueness, highlight the exclusion of female voices that would come to characterize emerging orthodoxy.

[14:32]The historical evidence of female leadership in early Christianity is undeniable. Junia, mentioned by Paul as outstanding among the apostles, and Phoebe identified as a deacon, are examples of women who played essential roles.

[14:48]However, exclusion began to materialize with the Council of Laodicea, which prohibited women from being ordained, and with the emergence of texts that restricted female authority.

[15:00]The Church, by allying itself with the Roman Empire under Constantine, adopted a patriarchal structure that sought to eliminate any threat to its established order.

[15:09]The Gnostic view of spiritual authority, based on inner experience, conflicted with this new hierarchy. Consequently, both Mary Magdalene and feminine wisdom were suppressed.

[15:20]This had theological repercussions, resulting in an exclusively male Trinity, in which the feminine dimension of the divine was eradicated.

[15:29]However, since the 1970s, feminist scholars have worked to recover this history. Karen King, for example, argues that the Gospel of Mary presents an alternative model of apostolic authority, while other researchers connect the defamation of Mary Magdalene to the suppression of the sacred feminine.

[15:47]Recognizing Mary Magdalene is therefore an essential step in restoring the figure of Sophia. Both represent divine feminine wisdom, whose presence was deliberately erased over the centuries.

[15:59]The rediscovery of the Gnostic texts makes it possible to see beyond the distortions of orthodoxy, revealing the central role of the sacred feminine at the origins of the Christian tradition.

[16:09]The Archons, beings created by the demiurge Yaldabouth, are entities that rule the material cosmos, establishing an order that serves the ignorant domain of their creator.

[16:21]The term Archon, derived from the Greek Archon, means ruler or prince. And Gnostic texts such as the Apocryphon of John and the Hypostasis of the Archons, present these beings as structuring forces that impose limitations on human consciousness.

[16:35]Yaldabouth created seven major Archons, each corresponding to a planetary sphere, with distinct names and appearances. Athoth, with the face of a sheep, ruling Saturn.

[16:45]Eloaios, with the face of an ass, ruling Jupiter. Astaphios, with the face of a hyena, ruling Mars.

[16:53]Yao, with the face of a seven-headed serpent, ruling the Sun. Sabaoth, ruling Venus. Adonaios, ruling Mercury, and Sabataios, ruling the Moon.

[17:05]These spheres are not merely celestial bodies, but domains of influence, through which the soul must ascend to return to the pleroma, with the characteristics of each sphere imprisoning consciousness in limited identifications.

[17:17]The concept of Haimarmenē, or destiny, is controlled by the Archons through planetary movements, in which astrology, far from being mere entertainment, is understood as a science that recognizes cosmic influence on terrestrial events.

[17:33]The Gnostics viewed this influence not as a benevolent divine command, but as a system of control. And they sought to transcend Haimarmenē, through knowledge that liberates the individual from astrological determination.

[17:46]The Archons' first strategy for maintaining control over humanity is forgetfulness, which imposes amnesia regarding the celestial origin of Sophia's divine spark.

[17:56]As a result, humans are born ignorant of their true nature and identify only with the body and the ego.

[18:03]The Tripartite Tractate explains that this condition of forgetfulness is fundamental to Archontic imprisonment.

[18:09]The second strategy involves identification with the body and the passions. The Hypostasis of the Archons describes how the Archons keep humans focused exclusively on bodily needs and material desires.

[18:22]When consciousness is absorbed in the gratification of physical impulses, any doubt about the nature of the prison disappears.

[18:30]The third strategy is the creation of social hierarchies and the worship of external authorities, which keep humans dependent on structures controlled by the Archons.

[18:39]True liberation, according to the Gnostics, comes from inner gnosis, rather than from submission to any religious authority.

[18:47]In addition, the fear of death and attachment to material existence, cultivated by the Archons, keep humanity trapped in a desperate identification with physical life.

[18:57]The Gnostics taught that the divine spark is immortal, and that death liberates the soul from the body rather than bringing existence to an end.

[19:05]In a modern interpretation, the Archons are also seen as internal psychological forces, representing compulsive mental patterns that sustain identification with the separate ego.

[19:16]The Second Treatise of the Great Seth illustrates this Archontic impotence, as Christ laughs at the attempt to crucify him, demonstrating that the Archons cannot touch the immortal essence.

[19:28]The social critique found in Gnostic texts reflects a powerful analysis of the power structures that dominate society.

[19:35]The persecution of the Gnostics and the systematic destruction of their writings by orthodox authorities, reveal a struggle between competing visions of power.

[19:43]Christianity, by aligning itself with the Roman Empire, perpetuated an Archontic system under a new religious guise, while true liberation was located in the awakening of the inner light, transcending all forms of control.

[19:57]To recognize the Archontic system is to understand how these structures operate, both in the cosmos and in society, offering an analysis of power that remains relevant.

[20:07]Liberation, in this view, does not arise through obedience to external authorities, but through recognition of the inner light that resides within each of us.

[20:17]At the heart of Gnostic anthropology lies the concept of pneuma, the divine spark that Sophia implanted in human beings.

[20:25]In the accounts found in the Apocryphon of John, we encounter the pivotal moment when the demiurge and the Archons fashioned the first human, Adam, from terrestrial matter, resulting in an inert creature.

[20:37]Moved by compassion, Sophia secretly breathed her divine breath into him. At that moment, the human comes to life, becoming superior to the creators themselves, and the demiurge, seized with terror, realizes that the being destined for servitude harbors a higher light than their own.

[20:56]Gnostic teachings describe the tripartite structure of the human being. The physical body, or hyle, represents the dense matter created by the Archons.

[21:06]The psychic soul, or psyche, contains emotions, thoughts, and individual personality. Finally, the divine spirit, pneuma, is the true essence, the light of Sophia.

[21:16]The majority of humanity, however, lives identified only with hyle and psyche, oblivious to the pneuma hidden in the depths.

[21:23]This unconsciousness, therefore, constitutes Archontic imprisonment. The Gnostics classified humanity into three types, according to levels of awakening.

[21:33]Hyliks are material humans, entirely identified with the body and physical satisfactions, incapable of perceiving the spiritual dimension.

[21:42]Psychics possess a degree of religious consciousness, but they depend on faith in authorities, rituals, and dogmas, without direct experience of the divine.

[21:51]Pneumatics, by contrast, are spiritual humans who have awakened to the inner spark, and seek direct knowledge through gnosis.

[21:59]The Gospel of Philip teaches that Pneumatics do not need intermediaries, as they have a direct connection with the divine, through the inner pneuma.

[22:08]Awakening, as described in the texts, begins with an existential restlessness, a sense that something essential is missing, even when external life appears successful.

[22:18]The Gospel of Truth portrays this restlessness as the pneuma beginning to question its imprisonment, refusing to remain asleep.

[22:25]The theme of feeling like a stranger in a world that should feel like home permeates Gnostic literature, as seen in the Hymn of the Pearl.

[22:32]In this hymn, a prince is sent from a luminous kingdom to dark Egypt, where, after forgetting his identity and mission, he receives a letter from his parents that awakens him, enabling him to retrieve his pearl and return to the heavenly kingdom.

[22:47]The second stage of awakening brings moments of clarity, in which identification with the ego temporarily dissolves.

[22:55]Saying 70 of the Gospel of Thomas teaches that, if you bring out what is within you, what you bring out will save you.

[23:03]The true resurrection is not a future physical event, but the transformation of consciousness that occurs now, when the pneuma is recognized.

[23:11]The person begins to perceive himself not as a body ego, but as a vast witnessing presence, observing everything without defining himself by anything.

[23:22]Finally, in the third stage, awakened perception stabilizes. The inner light becomes a continuous presence, permeating everyday experience.

[23:32]The Gospel of Philip teaches that the enlightened see light even in darkness, for the pneuma is self-luminous and does not depend on external conditions.

[23:41]When we recognize the pneuma, we understand that we have never truly been imprisoned. Imprisonment was only misidentification sustained by ignorance.

[23:50]This awakening process is a profound recognition, not an intellectual knowing, but a transformative experience that reconnects us with the divine essence that has always been present.

[24:00]The Gnostic perception of divine light imprisoned in matter is not restricted to the traditions of the ancient Mediterranean, but echoes across many spiritual currents around the world.

[24:11]In Mahayana Buddhism, the concept of Tatāgatagarbha, or Buddha nature, teaches that all sentient beings possess a pure essence, hidden by temporary defilements.

[24:24]The Tatāgatagarbha Sutra, contemporary with the Gnostic texts, uses the metaphor of pure gold wrapped in dirty rags.

[24:32]Illustrating that, despite external obscurity, the essence remains unsullied, just as the spark of Sophia is covered by veils.

[24:40]Buddhism identifies the three poisons, desire, aversion, and ignorance, as the forces that keep the wheel of samsara turning.

[24:48]Liberation in both traditions does not arise from external acquisition, but from the recognition of the true nature that has always been present.

[24:56]Nirvana is not a destination to be reached, but the cessation of ignorance, revealing the reality that has always existed.

[25:04]In the same way, gnosis is not acquired knowledge, but the removal of the veils that conceal the ever-present pneuma.

[25:11]In the Lankavatara Sutra, the idea that the perceived world is a mental projection, rather than an independent objective reality, resonates with the Gnostic conception of the material cosmos, as a distorted reflection of the true pleroma.

[25:26]Both traditions agree that the apparent solidity of material reality is a mental construct, maintained by habitual identification.

[25:35]Moving to Vedanta Hinduism, especially Adi Shankara's Advaita, we find the assertion that Atman, the individual soul, is identical with Brahman, the ultimate reality.

[25:48]The Upanishads proclaim truths that echo Gnostic teaching, such as the idea that the essence remains divine despite the illusions created by Maya, the power that makes the one appear as many.

[25:59]The Mundaka Upanishad uses the metaphor of a rope mistaken for a serpent, in which the object remains unchanged, but misperception generates real fear.

[26:09]The Bhagavad Gita teaches that the true self is never born and never dies, just as the Gnostic pneuma is immortal and indestructible.

[26:18]In Sufism, Ibn Arabi developed the doctrine of the unity of being, stating that all existence is a manifestation of the one God.

[26:27]Apparent multiplicity is like waves in the ocean. The forms may seem distinct, but the substance is one.

[26:34]A Hadith Qudsi, attributed to God, states that he was a hidden treasure who wished to be known, and thus created creation so that he might be revealed.

[26:42]This aligns with the Gnostic narrative of Sophia descending to explore the unknown.

[26:48]Rumi, in his poetry, expresses that he sought God in temples, but found him within himself, reflecting the Gnostic teaching that the kingdom is within.

[26:57]The Sufi practice of Dhikr, centered on the constant remembrance of God, reveals the divine essence by dissolving identification with the ego, in a way similar to Gnostic awakening.

[27:09]In Jewish mysticism, the Zohar teaches that the Shekhinah, the divine feminine presence, is exiled in the material world, awaiting redemption, much like imprisoned Sophia.

[27:20]Isaac Luria developed the cosmology of the breaking of the vessels, in which sparks of divine light are trapped in shells, resembling Sophia's spark confined within matter.

[27:31]The concept of Tikkun Olam, the repair of the world, requires the release of these sparks through sacred action, reflecting the Gnostic aim of collective liberation of light.

[27:41]Finally, Taoism, with its teaching of returning to the Tao through Wu Wei, points to an ineffable reality beyond description, similar to the Gnostic pleroma.

[27:52]Thus, Hinduism, Buddhism, Sufism, Kabbalah, and Gnosticism, each in its own vocabulary, reveal a divine presence hidden within the essence of every being, obscured by misidentification, yet accessible through practices that redirect attention from the external to the internal.

[28:10]Suggesting a perennial wisdom that transcends cultures and eras. By the 2nd century of the common era, Christianity was flourishing, a multifaceted phenomenon that spread across the vast Roman Empire.

[28:23]In this context, several interpretations of Jesus' teachings coexisted, such as the Ebionites, who sought continuity with Judaism, and the Marcionites, who completely rejected the Old Testament.

[28:36]The Valentinians developed complex Gnostic cosmologies, while proto-orthodox groups established episcopal hierarchies.

[28:44]This diversity of beliefs generated a response of systematic suppression, as heresiology emerged, a discourse that attacked alternative interpretations as heresies.

[28:54]Irenaeus of Lyons, Bishop of Gaul, wrote his monumental work Against Heresies, in which he ridiculed and distorted Gnostic teachings, arguing that only the interpretation transmitted through Episcopal apostolic succession, was legitimate.

[29:09]This rhetoric established the distinction between orthodoxy and heresy, promoting a distorted and caricatured view of Gnosticism that lasted until the discovery of the Nag Hammadi texts in 1945.

[29:22]Hippolytus of Rome, in the early 3rd century, adopted a different strategy, linking Gnostic teachings to pagan Greek philosophy, in an attempt to delegitimize Gnosticism as an impure syncretism, but ironically preserving valuable information about these groups.

[29:39]Tertullian of Carthage, a 3rd-century theologian, attacked the Gnostics with ferocity, arguing that only a Church with an unbroken Episcopal genealogy, could be the guardian of truth.