The Christ left Jesus On The Cross The Gospel of Philip

The Christ left Jesus 

On The Cross

“My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

“My God, my God, why, lord, have you forsaken me?” (Jesus felt the removal of the Holy Spirit ) He spoke these words on the cross, for he (The Father the Logos) had departed from that place (Jesus on the cross).

Christ, the Word, who “in the beginning laid the foundations of the earth,” Hebrews 1:10 therefore pre-existed before the birth of “the body prepared” of the substance of Mary, and which lay dead in the tomb. That body named Jesus, had no existence until developed by the Christ-Power. Federally, indeed, it pre-existed in the loins of Abraham and in Adam, as Levi was in Abraham, and we in Adam, before birth; but not otherwise. (On the Nature of Christ February 22nd, 1867)

Here there is a difference between Jesus and the logos that anointing spirit which is the Father

The pre-existent Christ, or Deity, was not the less Deity because he veiled himself in flesh, in our “sinful flesh,” or “sin’s flesh,” and styled himself JESUS, or he who shall be Saviour. Jesus Christ in the day of his weakness, had two natures —the one, DEITY; the other, MAN—the Eternal Christ-Power veiled in, and manifested through the flesh created from the ground; which flesh had wilfully transgressed the Divine Law, the penalty of which sent it back into the dust from whence it came. This is Jesus Christ the true Deity, whom to know is life eternal. (On the Nature of Christ February 22nd, 1867)

The spirit descended upon him in bodily shape at his baptism in the Jordan, and took possession of him. This was the anointing which constituted him Christ (or the anointed), and which gave him the superhuman powers of which he showed himself possessed. (Christendom Asray Robert Roberts)

Jesus, who in his discourses, always maintained the distinction between what he called “mine own self” and “the Father Himself” who dwelt in him by His spirit. “The Son,” said he, “can do nothing of himself,” and this he repeated in the same discourse, saying, “I can of mine own self do nothing.” He refers all the doctrine taught, and all the miracles performed, to the Father whose emanating spirit rested upon him and filled him. If this be remembered, it will make the “hard sayings” of his teaching easy to be understood.

Now, Jesus was one and the Father was another . . . it is written in the law of Moses, that the testimony of two men is credible—I am one that bear witness of myself, and the Father who sent me (the other witness). He beareth witness of me.—(Jno. 5:30; 7:16; 8:17, 18.) Here, then, are two persons. The Father Himself being Deity or power, but when associated with the Son of Man, who when so associated was powerful—anointed with the Holy Spirit and with power—He was (EL Eloahh) strength of power that is power of the Powerful One, the power by mediation manifested; the power being one and the medium of manifestation another Powerful One (Eloahh). (Phanerosis by Dr. John Thomas) 

My Power (EL), my Power (EL), why hast Thou forsaken me? why art thou so far from helping me, and from the words of my roaring?' My Power (my EL), 'why hast thou forsaken me? 'O my God, I cry in the daytime, but thou' (answereth) 'not:' (not hearest not, we can see that in verse 21, thou hearest). 'In the daytime thou answereth not' (at that time). And in verse 6 he says, 'I am a worm, and no man' (the man 'ish', no great man) 'a reproach of men' (the Adam) 'and despised of the people' (Isaiah 53 - 'despised and rejected of men') 

The anointing spirit forsook Jesus when he cried out upon the cross, "My Power (EL), my Power (EL), why hast Thou forsaken me?" Jesus felt the removal of the Holy Spirit. The out-flowing power by which he had taught and worked was withdrawn from him for some time before he died. The Spirit no longer rested upon him, yet he continued to live as other men. In process of time he expired. He was now, like the Veil of the Temple, "rent in twain." It was no longer affirmable that "I and the Father are one"; but that "I and the Father are twain"; for the Father was no longer in him, nor he in the Father. In the tomb of Joseph of Arimathea, the body was in the condition predicted in Psalm 38: "Yahweh's arrows stuck fast in it, and His hand pressed it sore. There was no soundness in the flesh; its wounds stank; and its loins were filled with a loathsome disease; feeble and sore broken, his lovers and friends stood aloof from His stroke, which had consumed him, and laid him low in a horrible pit." This was the death state of the Cherub. (Phanerosis by Dr. John Thomas) 

But, Jesus also said “ Father, into your hands I commend my spirit! ”. It could also, be seen, that Jesus did participate in returning His Spirit ( Sophia, Wisdom, The Holy Spirit ) back to His Father, into " The Pleroma " from where She (Sophia) originally came from. By this statement, He manifested Himself, that His Spirit was "The Elect", "The Anointing Spirit". The Gnostic Redeemer of Souls that did fell, by non fault of their own, into the pit ( matter ).


Extracts from the Works of Theodotus

And he died at the departure of the Spirit which had descended upon him in the Jordan, not that it became separate but was withdrawn in order that death might also operate on him, since how did the body die when life was present in him? For in that way death would have prevailed over the Saviour himself, which is absurd. But death was out-generalled by guile. For when the body died and death seized it, the Saviour sent forth the ray of power which had come upon him and destroyed death and raised up the mortal body which had put off passion. In this way, therefore, the psychic elements are raised and are saved, but the spiritual natures which believe receive a salvation superior to theirs, having received their souls as “wedding garments.”

what is the psychical body

what is the psychic body

44 It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:--
45 Thus, also, it is written--The first man, Adam, became, a living soul, the last Adam, a life-giving spirit.
46 Howbeit, not first, is the [body] of the spirit, but that, of the soul,--afterwards, that of the spirit.
47 The first man, is of the ground, earthy, the second man, is, of heaven:
48 As, the man of earth, such, also, the men of earth, and, as, the man of heaven, such, also, the men of heaven;
49 And, even as we have borne the image of the man of earth, let us also bear the image of the man of heaven.
50 And, this, I say, brethren,--that, flesh and blood, cannot inherit, God’s kingdom. Neither doth, corruption, inherit, incorruption.

psychic

5591 psyxikós (an adjective, derived from 5590 /psyxḗ, "soul, natural identity") – properly, soulish, i.e. what is natural, as it relates to physical (tangible) life alone (i.e. apart from God's inworking of faith).

5591 /psyxikós ("natural") typically describes the natural ("lower") aspect of humanity, i.e. behavior that is "more of earth (carnality) than heaven." 5591 (psyxikós) then sometimes stands in contrast to 4152 /pneumatikós ("spiritual") – the higher, spiritual aspect of humanity that develops through faith (4102 /pístis).

a. having the nature and characteristics of the ψυχή i. e. of the principle of animal life," which men have in common with the brutes (see ψυχή, 1 a.); (A. V. natural): σῶμα ψυχικόν, 1 Corinthians 15:44; substantively, τό ψυχικόν (Winer's Grammar, 592 (551)), 1 Corinthians 15:46: since both these expressions do not differ in substance or conception from σάρξ καί αἷμα in 1 Corinthians 15:50, Paul might have also written σαρκικον; but prompted by the phrase ψυχή ζῶσα in 1 Corinthians 15:45 (borrowed from Genesis 2:7), he wrote ψυχικόν.

b. "governed by the ψυχή i. e. the sensuous nature with its subjection to appetite and passion (as though made up of nothing but ψυχή): ἄνθρωπος (equivalent to σαρκικός (or σάρκινος, which see 3) in ), 1 Corinthians 2:14; ψυχικοί, πνεῦμα μή ἔχοντες, Jude 1:19 (A. V. sensual (R. V. with marginal reading 'Or natural, Or animal'); so in the following example); σοφία, a wisdom in harmony with the corrupt desires and affections, and springing from them (see σοφία, a., p. 581b bottom), James 3:15. (In various other senses in secular authors from Aristotle and Polybius down.)

Last of all Baruch appeared unto Jesus, a shepherd boy, son of Joseph and Mary, a child of Christology. twelve years. And Jesus remained faithful to the teachings of Baruch, in spite of the enticements of Naas. And Naas in wrath caused him to be "crucified," but he, leaving on the "tree" the body of Eden--that is to say, the psychic body or soul, and the gross physical body--and committing his spirit or mind to the hands of his Father (Elohim), ascended to the Good One.




"Now there is much investigation devoted by them to this subject, and it is the starting-point of schism and disagreement. Hence their doctrine is divided in twain, and one teaching is called the Anatolic, according to them, and the other the Italic. They [who get their teaching] from Italy, of whom are Heracleon and Ptolemæus, say that the body of Jesus was [originally] of psychic constitution, and, because of this, at his baptism the Spirit, like a dove, descended upon him--that is to say, the 'word' of the Mother from above, Wisdom--and united with his psychic [body], and raised him from the dead. This is, says the writer, the saying: 'He who raised Christ from the dead will vivify also your mortal bodies'--that is to say, psychic [bodies]. For the clay it was which came under the curse. 'For earth,' says [Moses], 'thou art, and unto earth shalt thou return.'

God's Face and the Creation of Humans 2 Enoch 44

### Document 1: The Image of God and Human Creation in 2 Enoch

The concept of humans being created in the image of God is central in both the canonical scriptures and in *2 Enoch*. In *Genesis* 1:27, God creates man in His image, a concept that is echoed in *2 Enoch* but with further elaboration on the nature of this image and its implications. According to *2 Enoch*, God's face serves as the model for the human face, thus affirming the dignity and sanctity of every individual. This profound idea is emphasized by *2 Enoch* 44:2, which warns that whoever insults a human face, whether great or small, insults the face of the Lord Himself.

In *2 Enoch* 30:10-14, the creation of humanity is described with remarkable detail. God commands His Wisdom to create man from seven different consistencies: flesh from the earth, blood from dew, eyes from the sun, bones from stone, intelligence from angelic swiftness, veins and hair from the earth’s grass, and the soul from God’s breath. These descriptions are not merely physical components but represent a blend of visible and invisible aspects of human nature, revealing a profound interplay between the material and spiritual worlds. God not only gives man physical form but also seven natures: hearing, sight, smell, touch, taste, endurance, and sweetness. These elements reflect man’s capacity to interact with the world and to perceive the divine wisdom embedded in creation.

The passage further underscores the uniqueness of humanity, referring to man as a “second angel” who is appointed as the ruler of the earth, bearing God’s wisdom (2 Enoch 30:12). This elevated status reflects humanity’s special role in creation, as being simultaneously small in greatness and great in smallness. The duality of man's nature—both physical and spiritual, visible and invisible—is emphasized in this description. God’s challenge to humanity, represented in Adam, is whether man will choose the path of light or darkness, good or evil (2 Enoch 30:14). The choice highlights man's free will, given as a test of his love for the Creator.

Interestingly, *2 Enoch* employs a Gnostic-like motif where Wisdom (Gk. Sophia) is given a role in the creation of man (2 Enoch 30:8). Some scholars suggest this could be a Jewish precursor to later Gnostic developments, where Sophia is a key figure in Gnostic cosmology. While Gnostic traditions emphasize the fall and redemption of Wisdom, *2 Enoch* integrates Wisdom into a positive account of creation, where the role of Sophia aligns with God’s plan for humanity's exaltation, not its downfall.

The creation narrative in *2 Enoch* closely mirrors Genesis 1:27, where humans are made "in the image of God." However, *2 Enoch* enriches this idea by linking the human face to God's divine face. The repeated admonition not to treat any human with contempt in *2 Enoch* 44 reflects the high regard for the image of God in man. Just as Adam was created in God’s likeness, so all humans bear this divine reflection. This idea resonates with *Genesis* 5:3, which notes that Adam’s son Seth was born in Adam’s image, after his likeness. This continuity between God's image and humanity's image demonstrates the enduring significance of the divine-human connection, even after the Fall.

In essence, *2 Enoch* teaches that disrespect for another human is disrespect for God Himself, for to insult a person's face is to insult the face of the Creator. This idea finds resonance in James 3:9, where the apostle warns against using the tongue to curse men, who are made in God's likeness, while simultaneously blessing God. This moral imperative is profound in *2 Enoch* and adds a rich layer of ethical teaching to the doctrine of creation, making it clear that reverence for the Creator should manifest in the way humans treat each other, as all bear the face of God.

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### Document 2: The Theological Implications of the Image of God in 2 Enoch and Gnostic Thought

In *2 Enoch*, the theology surrounding the creation of humanity bears striking similarities to the notion of divine reflection, seen not only in biblical texts but also in Gnostic thought, particularly the Valentinian tradition. The creation of Adam in *2 Enoch* follows a detailed process where man is formed from seven components, and the human face is directly linked to the face of God. This intricate account, especially in *2 Enoch* 30:10-14, can be seen as an extension of *Genesis* 1:27, where humans are created "in the image of God." Here, *2 Enoch* amplifies this idea by providing the components of human creation as a fusion of visible and invisible aspects, grounding human existence in both the material and spiritual realms.

In Valentinian Gnostic traditions, as preserved in the *Excerpta ex Theodoto*, there is a rejection of the idea that spiritual entities in the Pleroma, including God, are formless or incorporeal. Rather, spiritual beings, including the Only-Begotten and the First-Created, have bodies that correspond to their status and preeminence, though these bodies differ from the corporeal forms familiar to humans. This corporeality is not bound by material limitations, but it nevertheless reflects form and distinction, a theme that resonates with *2 Enoch's* emphasis on God having a face and creating man in the image of that face.

In *2 Enoch* 44:1-2, the narrative takes the theological idea of the image of God one step further by connecting the dignity of the human face with the divine face. This notion—that to insult a human face is to insult God's face—parallels the Gnostic concept that divine beings, even though they may be spiritual, possess form and visibility. For the Valentinians, the divine and the human share an intimate connection, just as in *2 Enoch*, where humanity’s creation reflects the divine.

In both *2 Enoch* and Gnosticism, the corporeality of divine beings challenges the often abstract and incorporeal depictions of God found in other traditions. While *2 Enoch* presents this in terms of human creation and the sanctity of the human form, Valentinian Gnosticism extends the idea to all spiritual beings, asserting that even the First-Created and the Only-Begotten have specific forms that reflect their divine nature.

The ethical dimension in *2 Enoch*, however, adds a unique layer to this theology. In *2 Enoch* 44:2, human dignity is directly tied to the divine image, leading to a moral exhortation against treating others with contempt. This teaching finds a parallel in *James* 3:9, where the apostle reminds believers that humans, made in the likeness of God, should not be cursed with the same tongue used to bless God. The intrinsic connection between the divine image and human identity emphasizes the theological importance of treating others with respect, reflecting God's presence in all.

In conclusion, *2 Enoch* and Valentinian Gnosticism both reflect a deep connection between the divine and the human, grounded in the idea that spiritual beings, including God, have form and substance. While Gnosticism focuses more on the metaphysical aspects of spiritual corporeality, *2 Enoch* presents this concept in a more practical, ethical framework, urging reverence for the divine image reflected in humanity. These traditions, though distinct, both affirm the profound significance of the human form as a reflection of the divine, with important implications for how humans perceive themselves and others.

God's Face and the Creation of Humans in 2 Enoch

According to Genesis, humans are created in the image of God. 2 Enoch takes this idea and likens God's face to the human face, which is God's image, and which should not be treated with contempt.

Chapter 30:10 On the sixth day I commanded my wisdom to create man from seven consistencies: one, his flesh from the earth; two, his blood from the dew; three, his eyes from the sun; four, his bones from stone; five, his intelligence from the swiftness of the angels and from cloud; six, his veins and his hair from the grass of the earth; seven, his soul from my breath and from the wind.

11And I gave him seven natures: to the flesh hearing, the eyes for sight, to the soul smell, the veins for touch, the blood for taste, the bones for endurance, to the intelligence sweetness [enjoyment].

12I conceived a cunning saying to say, I created man from invisible and from visible nature, of both are his death and life and image, he knows speech like some created thing, small in greatness and again great in smallness, and I placed him on earth, a second angel, honourable, great and glorious, and I appointed him as ruler to rule on earth and to have my wisdom, and there was none like him of earth of all my existing creatures.

13And I appointed him a name, from the four component parts, from east, from west, from south, from north, and I appointed for him four special stars, and I called his name Adam, and showed him the two ways, the light and the darkness, and I told him:

14This is good, and that bad, that I should learn whether he has love towards me, or hatred, that it be clear which in his race love me.

15For I have seen his nature, but he has not seen his own nature, therefore through not seeing he will sin worse, and I said After sin what is there but death?

In this respect another, even more striking parallel between the account of creation in 2 Enoch 30 and the Gnostic materials should be mentioned. In the longer recension44 of 2 Enoch 30.8 the deity commanded his Wisdom45 to create man out the seven components.46 Scholars have previously noted the parallels between this role of Wisdom (Gk. Sophia) in the creation of the first human in the Slavonic apocalypse and the Gnostic texts.47 Some scholars even suggested that the Sophia tradition in 2 Enoch 30 might be an early Jewish prototype of the later Gnostic developments.48

Enoch instructs his sons, that they might not insult the face of any person, small or great

2 Enoch 44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.
2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord;... Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

In this passage, 2 Enoch likens the human face to the divine face, vers 1; reminds us of Gen 1:27 it has similar wording

44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.

Gen 1:27  So God created man in his own image, in the image of God created he him; male and female created he them.

"in the image of God" That is, in the image of the Elohim whom the Father used in the work of creation. Man is In the Image And Likeness Of The Elohim, or angels . The word image means a shadow, or a likeness. The word is reproduced in Daniel 2 in relation to the image, and thus relates to form or appearance.

Genesis 5:3 states that "Adam begat a son in his likeness after his image" which illustrates its use here.

Man was made "in the image" of the Elohim, and inasmuch as they are "sons of God," the image is divine (though the nature of man is not).

Of the Lord Jesus Christ also, we read that he is "the exact representation of his (God's) very being" (Heb. 1:3). Yahweh has corporeal existence in heaven.

"While image, then, hath reference to form or shape, 'likeness' hath regard to mental constitution, or capacity... Adam's mental capacity enabled him to comprehend and receive spiritual ideas

But whereas Adam was made in "the image and likeness of the Elohim," the descendants of Adam inherit the consequences of the Fall. Seth was "in the likeness after the image" of Adam (Gen. 5:3), and not that of God.

Therefore, since the Fall it has been impossible for man to reflect the divine excellence in its fullness, and this has required the formation of a New Man who should exactly reveal the divine image and likeness. This Christ accomplished by conquering the flesh (Rom. 1:3; Heb. 1:3; Col. 1:15).

Man is a facsimile of god that is of god's visible face
any disrespect for any human being is to disrespect  God himself

2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord; ....Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

James 3:8 But the tongue, not one of mankind can get it tamed. An unruly injurious thing, it is full of death-dealing poison. 9 With it we bless God, even [the] Father, and yet with it we curse men who have come into existence “in the likeness of God


And now, my children, it is not from my own lips that I am reporting to you today, but from the lips of the Lord who has sent me to you. As for you, you hear my words, out of my lips, a human being created equal to yourselves; but I, I have heard the words from the fiery lips of the Lord. For the lips of the Lord are a furnace of fire, and his words are the fiery flames which come out. You, my children, you see my face, a human being created just like yourselves; I, I am one who has seen the face of the Lord, like iron made burning hot by fire, emitting sparks. For you gaze into (my) eyes, a human being created just like yourselves; but I have gazed into the eyes of the Lord, like the rays of the shining sun and terrifying the eyes of a human being.

Finally Theodotus is an important figure in Valentianian Gnosticism rejects the idea that the Pleroma is non-corporeal 

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

Matter, Energy, and the Corporeal Nature of Spirit

 ### Matter, Energy, and the Corporeal Nature of Spirit

#### Matter and Energy: Interchangeability E = mc2

In modern science, the concept of matter and energy is deeply interconnected, as articulated by Einstein’s famous equation \( E = mc^2 \). This equation reveals that matter (m) and energy (E) are two manifestations of the same fundamental entity. The speed of light (c) squared acts as the conversion factor between mass and energy.

- **Matter**: Comprises physical substances with mass, such as protons, neutrons, and electrons, which form atoms and molecules.

- **Energy**: Includes various forms such as kinetic, thermal, and electromagnetic energy. The equation demonstrates that mass can be converted into energy and vice versa, emphasizing their interchangeability.

#### Corporeal Nature of Spirit

The concept of spirit, often viewed through metaphysical or philosophical lenses, can also be interpreted through a physical framework by aligning it with observable phenomena such as wind, fire, water, and electricity. In the Bible, the word "spirit" is metaphorically described using these elements, each symbolizing different aspects of the Holy Spirit. Linguistically and etymologically, the term "spirit" conveys meanings tied to breath, wind, and movement, which can be seen in these physical manifestations. These phenomena are corporeal, meaning they have physical properties and effects that can be measured and observed.

##### Wind

Wind is the movement of air caused by differences in air pressure. It involves the kinetic energy of air molecules and can be felt physically, making it a corporeal phenomenon.

##### Fire

Also the Holy Spirit is also described as fire.

Fire is the result of combustion, a chemical reaction that produces heat and light. The flames, heat, and byproducts of fire are physical manifestations of energy transformation, illustrating the corporeal nature of fire.

##### Electricity

Electricity is the flow of electric charge through conductors. This flow involves the movement of electrons and can produce various physical effects, such as heating and magnetic fields. Electricity is tangible and measurable, making it a corporeal phenomenon.

#### Spirit as Corporeal

Interpreting spirit as corporeal involves understanding it as a form of energy or physical substance, similar to wind, fire, and electricity. If we consider spirit to be composed of fundamental particles such as protons, neutrons, and electrons, it can be framed within the context of physical matter and energy:

- **Fundamental Particles**: Protons, neutrons, and electrons are the building blocks of matter. If spirit is conceptualized in terms of these particles, it implies that spirit could be viewed as a form of energy or matter.

- **Energy States**: If spirit is related to energy, it could manifest in various forms, such as electromagnetic fields or kinetic energy. Just like wind, fire, and electricity, spirit would then have measurable physical effects.

#### Conceptualizing Spirit

In this physical framework, spirit can be understood as a manifestation of energy that has tangible effects, similar to how electromagnetic fields or thermal energy operate:

- **Physical Effects**: Just as electricity powers devices and fire provides heat, spirit could influence physical states or phenomena in a measurable way.

- **Energy Manifestation**: If spirit is akin to energy, it would exhibit properties similar to other forms of energy—capable of affecting matter and producing observable effects.

#### Conclusion

In modern science, matter and energy are interchangeable as described by Einstein’s equation \( E = mc^2 \), reflecting their fundamental unity. When conceptualizing spirit through a physical lens, it aligns with corporeal phenomena such as wind, fire, and electricity. By framing spirit in terms of protons, neutrons, electrons, and energy, we recognize it as a physical entity with measurable properties and effects. This perspective provides a bridge between metaphysical concepts and physical reality, demonstrating how abstract ideas can be contextualized within the framework of modern scientific understanding.

Understanding Matter and Energy in Modern Science: A Comprehensive Overview

### Understanding Matter and Energy in Modern Science: A Comprehensive Overview

#### Introduction

In modern scientific understanding, matter and energy are two fundamental concepts that are deeply interconnected. The relationship between them is elegantly encapsulated by Einstein’s famous equation, \( E = mc^2 \ E = mc2). This equation reveals that matter and energy are interchangeable, fundamentally tying together these seemingly distinct aspects of the physical universe. This document explores the concepts of matter and energy, highlighting their corporeal nature and illustrating their roles in various physical phenomena.

#### Matter and Energy Interchangeability

##### Einstein’s Equation

Einstein's equation, \( E = mc^2 \), stands as a cornerstone in the field of physics. It states that energy (E) equals mass (m) times the speed of light (c) squared. This relationship implies that mass can be converted into energy and vice versa. In essence, this equation shows that mass and energy are different forms of the same thing and can be transformed into each other.

##### Physical and Corporeal Nature

Both matter and energy are fundamental to our understanding of the physical universe. Matter constitutes the "stuff" that makes up objects and substances, while energy is associated with the capacity to do work or produce change. The interconvertibility of mass and energy means that everything in the universe—whether it's a solid object or a wave of light—is part of a continuous physical reality.

#### Fundamental Particles: Protons, Neutrons, and Electrons

##### Building Blocks of Matter

At the most basic level, matter is composed of elementary particles, including protons, neutrons, and electrons. These particles combine to form atoms, which in turn make up all matter.

- **Protons**: Positively charged particles found in the nucleus of an atom. They, along with neutrons, determine the atomic number and identity of an element.

- **Neutrons**: Electrically neutral particles also located in the atomic nucleus. Neutrons contribute to the atomic mass and play a crucial role in the stability of the nucleus.

- **Electrons**: Negatively charged particles that orbit the nucleus. Electrons are involved in chemical reactions and bonding, determining the chemical properties of an element.

These particles are not static; they interact and are governed by fundamental forces, making them dynamic components of the physical world.

#### Physical Phenomena: Wind, Fire, and Electricity

##### Wind as Physical Force

Wind is a physical force resulting from the movement of air molecules caused by differences in air pressure. The kinetic energy of moving air can affect objects, generate weather patterns, and influence the climate. Wind, therefore, embodies the conversion of potential energy into kinetic energy, demonstrating the corporeal nature of energy.

##### Fire as a Physical Process

Fire represents a chemical reaction known as combustion, in which matter (fuel) reacts with oxygen to release energy in the form of heat and light. The visible flames and heat produced by fire are manifestations of the energy transformation from chemical bonds into thermal and radiant energy. Fire is a striking example of matter undergoing a physical change to release energy.

##### Electricity as a Physical Phenomenon

Electricity involves the flow of electric charge, typically carried by electrons moving through a conductor. This flow of charge can produce effects such as heating (as in an electric stove), magnetic fields (as in electromagnets), and illumination (as in light bulbs). Electricity showcases how the movement of fundamental particles (electrons) can lead to various physical effects and energy forms.

#### Energy Forms and Interactions

##### Thermal Energy

Thermal energy, or heat, is the energy associated with the random motion of particles within a substance. It is a direct consequence of the kinetic energy of molecules and is critical in processes like heating, phase changes, and chemical reactions.

##### Kinetic and Potential Energy

- **Kinetic Energy**: The energy of motion. Any moving object possesses kinetic energy, which can be calculated using the formula \( \frac{1}{2} mv^2 \), where m is mass and v is velocity.

- **Potential Energy**: The energy stored in an object due to its position or configuration. For example, gravitational potential energy is determined by an object’s height and mass.

Both kinetic and potential energy are interchangeable, as described by the principles of energy conservation. This interchangeability illustrates the dynamic nature of energy and its fundamental role in physical processes.

#### Conclusion

Matter and energy are intertwined aspects of the physical universe, as described by Einstein’s equation \( E = mc^2 \). Both are corporeal and integral to our understanding of the natural world. From the fundamental particles that make up matter to the physical phenomena like wind, fire, and electricity, the interplay between matter and energy shapes everything around us. Understanding this relationship provides insights into the nature of physical reality and the fundamental processes governing the universe.

Understanding Valentinian Emanation and the Big Bang Theory: A Modern Scientific Perspective

 ### Understanding Valentinian Emanation and the Big Bang Theory: A Modern Scientific Perspective

#### Introduction

Valentinian Gnosticism presents a unique cosmological framework in which the universe emanates from a primordial, corporeal Deity. This document explores the Valentinian concept of emanation and contrasts it with the Big Bang Theory, incorporating modern scientific principles to describe the creation of the universe.

#### Valentinian Cosmology

##### The Pleroma

In Valentinian Gnosticism, the Pleroma represents the fullness of the divine realm. It is described as corporeal but fundamentally distinct from the natural world. The matter in the Pleroma, though corporeal, is imperishable and not subject to decay or entropy. This divine substance is characterized by its purity and sovereignty, far removed from the corruptible matter of the natural world.

##### The Emanation of Aeons

According to Valentinian thought, the universe emerges through a process of emanation from the Pleroma. Aeons, which are divine entities or principles, emanate sequentially from the One, the ultimate Deity. This emanation is analogous to the way light might emanate from a source, with each Aeon representing a divine aspect or attribute.

1. **The One (The Monad)**: The One is the supreme, primordial being from which all existence originates. This entity is corporeal in a divine sense, having a form and nature that transcend our natural world.

2. **First Emanation**: The first Aeon, or the First-Created, emerges directly from the One. This Aeon embodies a form of the divine essence, reflecting the perfection and purity of the original source.

3. **Further Emanations**: Subsequent Aeons emanate from the initial entity, each representing various attributes or aspects of the divine. The process continues until the full Pleroma, or divine fullness, is realized.

#### Modern Scientific Perspective: The Big Bang Theory

##### The Big Bang Theory

In modern cosmology, the Big Bang Theory describes the origin of the universe as a rapid expansion from an extremely hot and dense state. This event marks the beginning of space, time, and matter as we understand them. The theory posits that about 13.8 billion years ago, the universe began to expand from a singularity—a point of infinite density and temperature.

1. **Initial Singularity**: The universe started from a singularity, a state of infinite density where traditional concepts of space and time break down. This singularity is conceptually similar to the Valentinian idea of the One, though it is not corporeal or divine in the scientific model.

2. **Expansion and Cooling**: As the universe expanded, it cooled, allowing matter to form. This includes elementary particles like protons, neutrons, and electrons. Over time, these particles combined to form atoms, which eventually led to the formation of galaxies, stars, and other cosmic structures.

3. **Current Understanding**: Today, the universe continues to expand, and its structure is governed by fundamental forces and particles. The Big Bang Theory provides a framework for understanding the development of the universe from its initial state to its current form.

#### Bridging Valentinian and Scientific Views

##### Corporeality and Imperishability

In Valentinian thought, the Pleroma’s matter is corporeal but not subject to decay. In contrast, the natural world is characterized by entropy and degradation. While the Pleroma’s matter is a conceptual and idealized form of divine substance, the matter in the natural world, as described by modern science, is composed of atoms and subatomic particles that interact according to physical laws.

##### Creation Ex Deo

The concept of creation ex deo, or creation from the divine, parallels the Big Bang Theory’s notion of the universe emerging from a singular state. Both frameworks suggest an origin point from which all subsequent phenomena arise, though their interpretations and implications differ significantly. In the Valentinian view, creation emanates from a divine and corporeal source, while the Big Bang Theory describes a physical expansion from an initial singularity.

##### Matter and Energy

In modern science, matter and energy are interchangeable, as described by Einstein’s equation \(E=mc^2\). This principle aligns with the Valentinian view that the divine substance (though corporeal) is fundamentally pure and sovereign. However, the scientific view does not attribute consciousness or divinity to the matter and energy of the universe.

#### Conclusion

The Valentinian concept of emanation and the Big Bang Theory offer two distinct perspectives on the origins of the universe. While the former describes a divine, corporeal emanation from a transcendent source, the latter provides a scientific account of the universe's expansion from a singular, hot, and dense state. Both frameworks contribute to our understanding of creation, albeit through different lenses—one spiritual and the other scientific.

Enoch's Ascension into Heaven The Book of Enoch chapter 70

Enoch's Ascension into Heaven The Book of Enoch chapter 70

### Document 1: The Book of Enoch and the Symbolic Last Days

The Book of Enoch is often seen as a prophetic work, but it is crucial to understand its symbolic nature, especially from a perspective that avoids supernatural interpretations. The opening of Enoch 1:3 sets the stage for understanding this book as a "parable," emphasizing its metaphorical and allegorical content, rather than a literal narrative. The passage reads: *"Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come (in the Last Days)."* This indicates that the vision presented is for a future time, yet it is not to be understood through literal, chronological events but through the unfolding of spiritual insight.

The concept of the "Last Days," particularly in John 6:39-40, is reinterpreted here as the last stage or degree of spiritual understanding. This aligns with a metaphysical approach where "day" is understood as a state of mind dominated by intelligence, while "night" represents ignorance. Thus, the "last day" signifies the highest level of spiritual insight or enlightenment that one can achieve. It is the final phase of spiritual evolution, where material conditions are transcended, and one enters a state of spiritual consciousness. This is not a literal apocalyptic event, but a metaphor for the ultimate realization of divine truth.

In line with this symbolic framework, the concept of the "day of judgment" is interpreted as the moment of personal realization, when one's thoughts and actions bring about consequences in their life. Judgment is not an external event but an internal transformation where the old, material ways of thinking are cast aside, making room for spiritual renewal. This reflects the broader teaching found in I Peter 4:7, which states: *"The end of all things is at hand."* In this view, the end is not a literal destruction but the dissolution of material consciousness, making way for spiritual enlightenment.

Chapters 70 and 71 of Enoch describe the ascension of the prophet and his experiences in the heavenly realm. However, even these passages can be understood symbolically. Enoch's ascension is not a physical event but represents a shift in consciousness. He is "raised aloft on the chariots of the spirit," symbolizing the elevation of his mind to a higher spiritual state. The "place for the elect and righteous" is not a literal location, but the attainment of spiritual consciousness, where one is in harmony with divine principles.

The imagery of angels, fire, and heavenly structures in these chapters further emphasizes the metaphorical nature of the text. The "holy sons of God" stepping on flames of fire, the "streams of fire" surrounding the heavenly house, and the countless angels are not descriptions of a physical reality but of spiritual truths. Fire often symbolizes purification and transformation, and the angels represent divine messengers or higher states of consciousness.

The appearance of the "Son of Man" in these chapters also carries deep symbolic meaning. This figure represents the ideal state of righteousness and spiritual purity, one who embodies the divine attributes and serves as a model for those seeking spiritual transformation. The Son of Man’s association with "righteousness" and the "Head of Days" points to the ultimate goal of spiritual evolution, where one attains peace and harmony in alignment with divine will.

Thus, the Book of Enoch, particularly in its closing chapters, presents a deeply symbolic narrative of spiritual ascent. It describes the journey from material consciousness to spiritual enlightenment, using vivid imagery and allegorical language. The "Last Days" are not to be feared as an impending cataclysm but understood as the final stage of personal and collective spiritual growth.

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### Document 2: Enoch as a Symbol of Spiritual Ascension

Enoch, a figure of great significance in both the biblical and apocryphal traditions, represents a profound symbol of spiritual ascent and transformation. The name Enoch itself means "founder," "instructor," or "one trained up," suggesting that he is not merely an individual historical figure but a representation of what humanity can achieve when aligned with divine principles. Enoch’s life and "translation" into heaven can be understood as an allegory for the spiritual journey that each person is destined to undertake.

In the context of Hebrews 11:5, Enoch is described as one who "was translated that he should not see death." While this could be interpreted literally, a deeper, symbolic understanding emerges when we consider Enoch as a metaphor for spiritual ascension. His "walking with God" reflects a state of harmony with divine will, and his translation into heaven symbolizes the attainment of spiritual consciousness. This is not about escaping physical death but about transcending the limitations of the material world and entering a state of spiritual enlightenment.

Enoch’s journey into heaven, particularly as described in the Book of Enoch, can be seen as a precursor to the ascension of Jesus, who was "taken up in a cloud" after his resurrection. Both ascensions symbolize the ultimate goal of spiritual evolution: the transition from a carnal, material state of mind to a spiritual one. The "whirlwind" that takes Enoch into heaven represents the transformative power of the Spirit, which lifts the individual out of worldly concerns and into a state of divine peace and harmony.

Enoch's ascension, much like that of Jesus, is not a physical journey but a transformation in consciousness. It marks the point at which one moves from a purely carnal or mental state to a spiritual one. Enoch represents the "gateway" into a new state of thought, one that is characterized by spiritual understanding and Christ-consciousness. In this sense, Enoch’s translation into heaven is the final step in the believer’s journey towards divine union.

This symbolic interpretation of Enoch's ascension aligns with a broader metaphysical framework, where heaven and earth are understood as two states of mind. Heaven represents the Christ consciousness, a state of harmony with Divine Mind, while earth represents the manifestation of material conditions. According to this view, Revelation 21:1’s "new heaven and new earth" is a metaphor for the transformation of consciousness, where old, material ways of thinking are replaced with new, spiritual ideals.

Enoch, as a symbol of spiritual ascent, also teaches that humanity is destined to rise above the angels. While angels represent messengers or intermediaries of divine will, Enoch’s journey suggests that perfected humanity, fully aligned with the Christ consciousness, is superior even to these celestial beings. This is a profound insight into the potential of human spiritual development, where man is not limited by his material nature but is capable of reaching the highest levels of divine union.

In conclusion, the figure of Enoch serves as a powerful symbol of the spiritual journey. His translation into heaven represents the final stage of spiritual evolution, where the believer transcends material consciousness and enters into divine peace and harmony. The Book of Enoch, in this light, is not a literal account of supernatural events but an allegory of the soul’s ascent to God, offering profound insights into the nature of spiritual transformation.

3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come. (in the Last Days)."]


The Book of Enoch chapter 70

1. And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth.
2. And he was raised aloft on the chariots of the spirit and his name vanished among them.
3. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the West, where the angels who measured for me the place for the elect and righteous.
4. And there I saw the first fathers and the righteous who from the beginning dwell in that place.

The Book of Enoch chapter 71 1. Afterwards my spirit was concealed, ascending into the heavens. I beheld the sons of the holy angels treading on flaming fire, whose garments and robes were white, and whose countenances were transparent as crystal.

The meaning of Enoch

Enoch, means--founder; teacher; instructor;. One Trained Up; Inaugurated that is, dedicated, initiated

Enoch was the man who walked with God and was translated, so has not to see death but that does not mean that he did not die (Heb. 11:5).

Enoch is symbolic of that which each of us can become, and for which all humanity was destined from the very beginning

The name Enoch means "founder," or "instructor," Enoch walked with God. He was translated into the spiritual consciousness. Enoch represents the gateway into and instruction in the new life in Christ.

In the book of Enoch we should understand Enoch's ascension into heaven has a state of of peace and harmony which is symbolised by heaven;

Enoch is the gateway into and instruction in a new state of thought, or understanding. In the case of Enoch who walked with God, the new state of thought would be spiritual consciousness, the new life in Christ.

Abel, Enoch, Noah, and Abraham are represent states or conditions that are higher in the scale than the purely carnal or fleshly. By faith they all made connection with the abiding realities of the Gospel.

Enoch symbolises the highest or climactic point of the ascent for which man is destined to strive, and in this refined image perfect man is superior to the angels.

ascension--The ascending or progressive unfoldment of a believer from the carnal to the spiritual. It is measured by three degrees or states of consciousness: first, the carnal; second, the mental; and third, the spiritual. Enoch first manifested Himself as the man on the physical plane, from which He was translated to the mental; from thence He ascended to the spiritual. The ascension is the final step in the attainment of the Christ consciousness.

Why was “Enoch” taken up by a whirlwind into heaven?   The ascent of Enoch was a precursor of the experience that Jesus went through, when at the ascension he was “taken up in a cloud.”

Enoch was taken by a whirlwind into heaven: that is the positive or dominant element of the mind of Enoch must be taken by Yahweh into a state of peace and harmony which is symbolised by heaven;

What is the meaning of the taking of Enoch into heaven in the chariot of spirit? It represents a change that takes place in consciousness,

The carnal mind of Enoch is lifted up in Spirit,

the place for the elect and righteous is the spiritual consciousness which is symbolised by heaven;

Sheol Hell in the book of Enoch

Sheol Hell in the book of Enoch

### Document 1: The Nature of Sheol in Enoch 22

**Enoch 22:1** introduces a vision where Enoch is led to a mountain with four beautiful places, described as being in the west, with a hard rock at its core. This hard rock is symbolic and might represent a cave within the mountain where these four locations are found. The imagery of these places aligns with various descriptions of Sheol (the grave) found in the Hebrew Bible, indicating that Sheol is deep and lies beneath the earth. This is supported by **Deuteronomy 32:22**, which describes Sheol as being “in the foundation of the mountains,” emphasizing the depth of Sheol as a subterranean realm (cf. **Job 11:8**, **Psalms 55:15**, **Isaiah 14:9**).

The concept of Sheol as a place of non-conscious existence is reinforced throughout Scripture. **Ecclesiastes 9:10** states, “there is no work nor devising nor knowledge nor wisdom in Sheol.” This parallels Enoch’s description of Sheol as a place of separation and waiting, rather than an active or conscious realm.

In **Enoch 22:3-4**, Raphael, one of the holy angels, explains that these four places are where the spirits of the dead, both righteous and unrighteous, are gathered. These places exist as temporary holding areas where souls await the final judgment. The distinction between the righteous and the unrighteous is clear, as they are separated in Sheol, emphasizing a preparatory phase for ultimate judgment. This resonates with passages like **1 Peter 4:17** and **2 Corinthians 5:10**, which describe how judgment will come for both the righteous and unrighteous before the seat of Christ.

The slain soul of **Enoch 22:5** illustrates a key point: the dead are not conscious in the grave. The soul of the dead man cries for vengeance, yet the figure presented is of a dead man, not an immortal soul. This aligns with the principle in **Leviticus 17:11**, where the soul (or life) of a person is described as being in the blood. Enoch, therefore, sees the blood of the slain man, which represents life poured out in death, rather than an immortal or conscious existence beyond the grave.

This imagery recalls **Genesis 4:10**, where Abel’s blood “cries” from the ground after Cain murders him. This figurative cry is a call for justice, rather than evidence of an immortal soul. The principle is further explained in **Hebrews 12:24**, where Abel’s blood “speaks” for justice. Thus, Sheol in Enoch 22 presents a consistent picture with Hebrew Scripture: the dead are in an unconscious state, awaiting resurrection and judgment.

In essence, the vision presented in Enoch 22 emphasizes that Sheol is not a place of conscious torment or activity but a temporary holding place for souls awaiting their final judgment at the hands of God.

---

### Document 2: Separation of the Righteous and Unrighteous in Sheol

**Enoch 22:8-9** introduces a deeper inquiry by Enoch into the separation of the righteous and the unrighteous in Sheol. The angel Raphael explains that three places are designated for the unrighteous, while one is reserved for the righteous. This separation mirrors the parable of the rich man and Lazarus in **Luke 16:26**, where a great chasm divides the two groups, preventing movement between them. This chasm, while symbolic, signifies the permanent division between those who will inherit eternal life and those destined for judgment.

The rich man’s plea for a mere drop of water to cool his tongue, as seen in **Luke 16:24**, is a metaphor for the torment experienced by the unrighteous in Sheol. The request for such a small amount of water indicates that the torment is not a literal burning in flames, as **Revelation 20:14** clarifies that death and Hades are eventually cast into the “lake of fire.” The suffering in Hades, therefore, is figurative of the anguish and torment that accompanies the anticipation of judgment.

In **Enoch 22:10-12**, Raphael continues by explaining that the souls of the unrighteous are held in Sheol for a time of torment. Though these individuals may have lived seemingly successful and unjudged lives on earth, they are now in anguish, awaiting the great day of judgment. This idea resonates with the New Testament concept of post-resurrection judgment, as **2 Corinthians 5:10** and **1 Peter 4:17** declare that all will appear before the judgment seat of Christ, both righteous and unrighteous. The anguish described here reflects the painful anticipation of divine retribution and punishment.

**Enoch 22:12-13** clarifies that the souls of the unrighteous are permanently separated from the righteous and will not rise to be judged alongside them. This echoes the principle found in **Jeremiah 51:57** and **Isaiah 26:14**, where certain individuals are condemned to a perpetual sleep from which they will not awaken, indicating that they will not be part of the resurrection unto life. For these souls, their fate is sealed in Sheol, where they will remain in a state of death.

Finally, **Enoch 51:1** and **Enoch 56:8** affirm that Sheol will one day release the souls it has held, returning what was entrusted to it. This reflects a resurrection of both the righteous and unrighteous, as described in various biblical texts. However, the ultimate fate of the unrighteous is to be swallowed by Sheol in the presence of the elect, signifying their eternal separation from God’s kingdom.

Through these passages, **Enoch 22** reinforces the idea of Sheol as a temporary and unconscious state, where the souls of both the righteous and unrighteous are held until the final judgment.

Sheol Hell in the 1st book of Enoch

Sheol

Translated from Ethiopic by Richard Laurence, London, 1883.
http://www.johnpratt.com/items/docs/enoch.html#Enoch_22
http://qbible.com/enoch/22.html

22:1 And from there, I went to another place, and he showed me in the west a large and high mountain, and a hard rock, and four beautiful places.

the hard rock could be a cave within the mountain were the four beautiful places would be

Hell is described as being in the earth, and in the foundation of the mountains - the foundations being under the earth (Deuteronomy 32:22). Hell is deep - underground (Job 11:8). The direction of hell is down (Psalms 55:15, Ezekiel 32:21,27). Hell is low (Psalms 86:13). Hell is beneath us (Proverbs 15:24, Isaiah 14:9). Hell is a pit (Isaiah 14:15, Ezekiel 31:16). We must dig into hell (Amos 9:2). Hell (the grave) follows death (Revelation 6:8).

22:2 And inside, it was deep, wide, and very smooth. How smooth is that which rolls, and deep and dark to look at!
22:3 Then Raphael, one of the holy angels who was with me, answered me, and said to me: "These beautiful places are there so that the spirits of the souls of the (righteous and the unrighteous,) dead, might be gathered into them. For them they were created; so that here they might gather the souls of the sons of men.
22:4 And these places they made, where they will keep them until the day of judgement, and until their appointed time, and that appointed time will be long, until the great judgement (seat of Christ) comes upon them (the righteous and unrighteous).

1peter 4:17 For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
18 “And if the righteous is being saved with difficulty, where will the ungodly [man] and the sinner make a showing?

2cor 5:10 For we must all appear before the judgement seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

22:5 And I saw the soul of a dead man making suit, and his voice went forth to heaven and made suit.

The slain soul, in a figure, cried for vengeance. the soul of a dead man was not, and is not an "immortal soul". Had this been so, it would have been symbolized as alive and not as a dead man slain.

22:6 Then I asked Raphael, the angel who was with me, and said to him: "Whose spirit is that, the voice of which reaches to heaven, and complains?"
22:7 And he answered me, and said to me, saying: "This spirit is the one that came out of Abel, whom Cain, his brother, killed. And he will complain about him until his offspring (the seed of Cain, the "Seed of the Serpent,") are destroyed from the face of the Earth, and from amongst the offspring of men, his offspring perish."

The voice of thy brother's blood crieth unto me from the ground" (Gen. 4:10). So God said to Cain concerning the slain soul of Abel his brother. This was a cry for vengeance upon Cain. So in this symbolic prophecy.

It is a principle in Scripture that "the life (soul, 'nephesh') of the flesh is in the blood". (Lev. 17:11). By personification, a slain person's blood is said to "cry" or "speak". (Gen. 4:10 cf. Heb. 12:24).

The word soul is an equivalent expression for life in many places. Leviticus 17:11 states: "For the soul of the flesh or the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul." In this place, blood represents life or soul. Enoch, therefore, saw the blood of the slain man which was representative of the life, or soul, poured out in death.

The figure is obviously drawn from Leviticus 17.

22:8 At that time therefore I inquired respecting him, and respecting the general judgement, saying, Why is one separated from another?
22:9 And he answered me, and said to me: "These three places where made, in order that they might separate the spirits of the dead (the unredeemed) might be separated (from the Redeemed). And thus the spirits of the righteous have been separated; this is the spring of water, and on it the light.

LUKE 16:26 And besides all this, between us and you there is a great chasm fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’
The passage states that there was a great chasm fixed between Abraham and the rich man, yet they could both see and converse with each other (vs. 26). Is the great chasm to be taken literally?

LUKE 16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

If you were being tormented in flames of fire, as the rich man was, would you request only a "drop of water" to quench your agony? Would not a jug or jar, or even a handful of water be more logical?

That it cannot be concluded from this parable that Hades itself is a place of blazing fire is made clear at Revelation 20:14, where death and Hades are described as being hurled into “the lake of fire.” The death of the rich man and his being in Hades must therefore be figurative, figurative death being mentioned elsewhere in the Scriptures. (Lu 9:60; Col 2:13; 1Ti 5:6) So the fiery torment was experienced while he was figuratively dead but actually alive as a human after a resurrection to judgement), being in torment


22:10 Likewise, a place has been created for sinners (the unrighteous), when they die, and are buried in the earth, and judgement has not come upon them during their life.
22:11 And (they have lived the good life, but) here their souls will be separated (in sheol) for (after a resurrection to judgement), being in torment) this great anguish (the General concept of judgement, with painful consequences.), at the Great Day of judgement and Punishment and Torment for those who curse, forever, so that there may be retribution for their souls. And there he (Jesus Christ) will bind them forever.
22:12 And this division has been made for the souls of (the righteous) those who complain, and give information about their destruction, about when they were killed, in the days of the sinners.
22:13 Thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. But their souls will not be killed on the day of judgement, nor will they rise from here (to be judged with the righteous and unrighteous."

The Angel Raphael answers this question in Verse 9. above when he says
"Three of the four places have been reserved for the unrighteous, and only one place is reserved for the righteous."

This is a 3-to-1 ratio, which means that out of the over seven billion people who are alive on the earth today, only about 1.75 billion of the people on the earth today will enter into the kingdom of Heaven. To say noting of the billions who have lived on the earth for the past 6000 years of generations that have gone before us,

22:13 Thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. But their souls (life) will not be killed on the day of judgement, nor will they rise from here (to be judged with the righteous and unrighteous.") the sinners remain in sheol forever


Thus, the Scriptures speak of the DEATH-STATE into which all go when they depart from among the living. While "in death" they are said to sleep. From this sleep some never awake; which is equivalent to saying, that they are never the subject of resurrection. This is evident from JER 51:57 where, speaking of the princes, wise men, captains, rulers, and mighty ones of Babylon, the eternal spirit saith: "they shall sleep a perpetual sleep, and not wake": and Isaiah, speaking of the same class, says, "they are dead, they shall not live; they are deceased, they shall not rise;

1st book of enoch 51:1 And in those days the Earth will return that which has been entrusted to it, and Sheol will return that which has been entrusted to it and that which it has received. And destruction will return what it owes.

1st book of enoch 56:8 And in those days Sheol will open its mouth and they will sink into it and their destruction; Sheol will swallow up the sinners in the presence of the elect ones."

1st book of enoch 99.11 Woe to you who extend evil to your neighbours; for you will be killed in Sheol.

22:14 Then I blessed the Lord of Glory, and said: "Blessed are you O Yahweh, Lord of Righteousness, who rules over everything forever."