The Elohim Angels are Aeons psalm 104:4

 The Elohim Angels are Aeons

Both the Hebrew malakh´ and the Greek aggelos literally mean “messenger.” and is used of both human and divine messengers. It is used of humans in the following places: Matt. 11:10; Luke 7:24, 27; 9:52; and James 2:25.

note "Sons of God" can refer to angels as it may in Job 38:7, but the expression is also used of men. (See Deut. 14:1, R.S.V.; Hosea 1:10; Luke 3:38; John 1:12; 1 John 3:1).

In the New Testament, as in the old, the word Angel is sometimes no more than another word for a divine communication or divine operation personified

Yahweh (He Who Is is ineffable)

The Savior said: "He Who Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from the foundation of the world until now, except he alone, and anyone to whom he wants to make revelation through him who is from First Light. From now on, I am the Great Savior. For he is immortal and eternal. Now he is eternal, having no birth; for everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has an end. Since no one rules over him, he has no name; for whoever has a name is the creation of another." (The Sophia of Jesus Christ.)

- The Upper Aeons are invisible, eternal, imperishable, spiritual, light.

Time is a personified as a deity (Chronos) also the word age(s) or Aeon is also personified as a deity. Chronos is usually portrayed as an old, wise man with a long, grey beard, such as "Father Time".
Aeon is usually identified as the nude or semi-nude young man within a circle representing the zodiac, or eternal and cyclical time

This will help us to understand the Aeons as angels or as personifications of the Deity or aspects extensions of being attributes or archetypes of the Deity. Aeons are not beings, places nor are they astrological categories or spaces in a heavenly kingdom

The Aeons are a series of hypostases (extensions of being attributes or archetypes of God) that emanated outward from a common source.
The Aeons are extensions of the Deity’s unity, but without spacial or temporal measure (i.e. boundless and eternal).


God emanates the different aspects and they come to be their own essence that is why they are called individual Aeons even though they are made up of the unity. and it’s hard to know that or understand that because we live in the universe of compartmentalisation so we will always understand rather through time and space the way to overcome or transcend time and space is to see it that way in your mind you have access to all of these vital forces or essences of God. That God is not hiding them from you God actually wants to reveal them to you and he did this through Gnosis, which is the right-hand path through Christ. Christ purposely came here so that you may know the true father and the essence of who God really is not what you have been told by the Church. That is there too so that you may have individuation because everybody is going to come to their truth in their own way through the darkness through the ignorance. but the ignorance is there so that you may find your wisdom that’s what wisdom is wisdom is not had by it being given to you wisdom can only be had through experiencing the essence of existence through the Aeons and with Soph witches in this case is through Sophia. Now there are different aspects of God if you want to if you want the essence of eternal life then you go through that Aeon. If you want the essence of truth then you go through the Aeon known as Christ if you want the essence of God through prudence then you go through that Aeon so forth in it so on. But all of these Aeons have always been accessible to you because you are an extension of God you are part of God you it has always been part of you from the eternal past in the eternal moment and the eternal future

All angels are beings in the Upper Aeons.
- Each angelic being is a hypostasis, extension, image or reflection of the One.

Like the One, all beings in the Upper Aeons are androgynous angels (i.e. - both male and female).

Gen 1:26 ¶ And God said, Let us make man in our image, after our likeness[in the image of the angels, male and female]: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
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.


angel, --messenger; messengers of God. angels represent spiritual insight, ideas that come from the divine mind. Angels are the Thought(s) of Yahweh (Luke 1:11). angels are spiritual perceptive faculties, which ever dwell in the presence of the Father. (Matt. 13:49, (Matt. 18:10). Angels are not external beings but interior spiriual thoughts and divine insights

angels as messengers of God; the projection into consciousness of a spiritual idea direct from the Fountainhead, Yahweh. "And there appeared unto him an angel of the Lord standing on the right side of the altar" (Luke 1:11). The word of Truth, in which is centered the power of God to overcome all limited beliefs and conditions. the intellectual perception of Truth that cleanses the mind and heart and leads to the coming or conscious presence of the indwelling Spirit of truth, the Christ.

A Vision of God’s Throne Room

1 Kings 22:18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?
19 And he said, Hear thou therefore the word of Yahweh (He Who Is is ineffable): I saw Yahweh (He Who Is is ineffable) sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.
20 And Yahweh (He Who Is is ineffable) said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.
21 And there came forth a spirit (aeon), and stood before Yahweh (He Who Is is ineffable), and said, I will persuade him.
22 And Yahweh (He Who Is is ineffable) said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit (aeon) in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.
23 Now therefore, behold, Yahweh (He Who Is is ineffable) hath put a lying spirit (aeon) in the mouth of all these thy prophets, and Yahweh (He Who Is is ineffable) hath spoken evil concerning thee.
24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit (aeon) of Yahweh (He Who Is is ineffable) from me to speak unto thee?
25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.
26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son; (1 Kings 22:18-26)

Spirit and Mind are synonymous; therefore we know God--Spirit--as Mind, the one Mind, or Intelligence, of the universe.

Angels, though they are androgynous, multiply through consent with their consorts.

Many important angels are named in the Gnostic texts.

Aeons bear a number of similarities to Judaeo-Christian angels, including roles as servants and emanations of God, and existing as beings of light. In fact, certain Gnostic Angels, such as Armozel, are also Aeons.

- Foremost among these are the Four Lights: Armozel, Oriel, Daveithai and Eleleth: “For from the light, which is the Christ... the four lights (appeared) from the divine Autogenes... the light-aeon Armozel, which is the first angel.... And the second light (is) Oriel... And the third light is Daveithai,... And the fourth light Eleleth... These are the four lights which attend the divine Autogenes” (Apocryphon of John)


- Also of great importance are the triads of angels who enrobe, baptize, enthrone, glorify and snatch away the initiate in the rite of the Five Seals: “And I delivered him to those who give robes - Yammon, Elasso, Amenai - and (...) to the baptizers - Micheus, Michar, Mnesinous - and (...) to those who enthrone - Bariel, Nouthan, Sabenai - and (...) to those who glorify - Ariom, Elien, Phariel - and (...) to those who snatch away - Kamaliel, [...]anen, Samblo (...) And he received the Five seals.” (Trimorphic Protennoia)

- Angels are also called ‘receivers’: “they who are worthy of (the) invocation, the renunciations of the five seals in the spring-baptism, these will know their receivers as they are instructed about them, and they will know them (or: be known) by them. These will by no means taste death.” (Gospel of the Egyptians)

- Angels are also called ‘Assembly of the Holy One’ and ‘shadowless lights’: “The whole multitude of those angels are called Assembly of the Holy Ones, the Shadowless Lights.” (Eugnostos the Blessed)

Aeons are an extension of the Father, without separation: “The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well.” (Tripartite Tractate)

- This expansion of the One (monad) to the many (the all) continued from tens of thousands to countless myriads: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.” (Eugnostos the Blessed) “They (the immortals) provided for themselves hosts of angels, myriads without number for retinue.” (Eugnostos the Blessed)

Angels are arranged into so many hypostases, aeons, orders or hierarchies around the One, although all are ultimately one with their source.

- In the Gospel of the Egyptians, there are at least five orders of angels: thrones, powers, glories, authorities and angels. E.g. - “...and the thrones which are in them, and the powers which surround them, glories, authorities, and the powers”(Gospel of the Egyptians) “She (Providence) passed through all the aeons which I mentioned before. And she established thrones of glory, and myriads of angels without number who surrounded them, powers and incorruptible glories, who sing and give glory, all giving praise with a single voice, with one accord, with one never-silent voice, (...) to the Father, and the Mother, and the Son.” (Gospel of the Egyptians)

- In the Untitled Text in the Bruce Codex, there are at least five types of angels, though the order is uncertain: powers, glories, angels, archangels, ministers. “These are the powers which were given to the forefather who was placed in the aeon of the mother. And there were given to him myriads upon myriads of glories, and angels and archangels and ministers, so that those that are of matter should serve him.” (Untitled Text in the Bruce Codex)

- Angels may also be arranged in a hierarchy from the One to ‘the countless myriads’: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.”(Eugnostos)


- In Valentinian Gnosticism, certain human beings (the seeds or Elect) have promised themselves to angels, and will re-unite with them in the Upper Aeons: “When the whole seed is perfected (...) the Savior and Sophia [will] form a pair (syzygy). These then are said to be bridegroom and bride, and the bridal chamber is the entire Pleroma. The spiritual beings will divest themselves of their souls and become intelligent spirits, and, without being hindered or seen, they will enter into the Pleroma, and will be bestowed as brides on the angels around the Savior.” (Irenaeus, Adversus Haereses 1.7.1. See also Valentinian Exposition 39:29)

Mary Magdalene is a symbol of wisdom and the church The Gospel of philip

Mary Magdalene is a symbol of wisdom and the church The Gospel of philip

Literal meaning of Mary:

Mary, ma'-ry (fr. Heb.)--contradiction; rebellious outcry; bitter complaint; bitterness; myrrh; bitter waters; aromatic spirits.

Mary Magdalene is a figure of wisdom and the church the bride of Christ she is also a leader of the early church

Mary Magdalene is an inspired leader of the early church

Mary Magdalene is seen as one of the most important of Jesus' disciples

Mary Magdalene is honoured as one of the first witnesses of the Resurrection of Jesus, and received a special commission from him to tell the Apostles of his resurrection
Mary Magdalene, who according to John 20:17–18 and Mark 16:9–1 was commissioned by the risen Jesus to inform the disciples of his resurrection, is called "the apostle to the apostles".

Matthew 28:1–8 and Luke 24:10 speak of women (in the plural), including Mary Magdalene, carrying out this function. An early Christian commentary on the Song of Songs, has Christ speak of two women, whom it calls Mary and Martha, as apostles to the apostles: "Christ showed himself to the (male) apostles and said to them: ... 'It is I who appeared to these women and I who wanted to send them to you as apostles.

Jesus could have appeared first to Peter, John, or one of the other male disciples. Instead, he chose to favour these women by making them the first eyewitnesses of his resurrection and by commissioning them to bear witness about it to his male disciples

Symbolic meaning of Mary: 

The feminine, the soul, the affectional and emotional phase of man's being, both when seemingly bound and limited by sensate thought, and in its freed, exalted state.

Through Jesus seven demons were cast out of Mary Magdalene. This means the releasing of the mind and heart (soul) from the emotional errors that have their existence in the unregenerated feelings, and establishes peace and poise in the consciousness raised to divine understanding and power,. As the soul is purified and lifted day by day out of the bondage of the errors (demons), it pours out upon the whole consciousness. Both soul and understanding (love and wisdom) must enter into our affirmations of Truth if those affirmations are really to become substance and life to us.

There were three who always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion. For Mary is his sister and his mother and his companion. (The Gospel of Philip)

The sentence suggests that there is only a single Mary one who is his mother, his sister, and his companion. The Gospel of Philip wants us to see these figures are more than literal historical characters

Truth did not come into the world naked, but it came in types and images. The world will not receive truth in any other way. There is rebirth and its image. The Gospel of Philip

Mary a symbol of repentance from the vanities of the world.
Mary is also an image of a greater spiritual truth:

As for the Wisdom who is called "the barren," she is the mother of the angels. And the companion of the Saviour. Mary Magdalene she is the one the Saviour loved her more than all the disciples, and used to kiss her often on her mouth. The rest of the disciples they said to him "Why do you love her more than all of us?" The Savior answered and said to them,"Why do I not love you like her? When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness." (The Gospel of Philip)

Isaiah 54:1 "Sing, barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband," says Yahweh.

Gal 4:26 But the Jerusalem above is free, and she is our mother. 27 For it is written, “Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labour! For the children of the desolate one will be more than those of the one who has a husband.”

if we understand Mary as wisdom this explains how she is at once mother, sister and his companion

she is the mother of the angles and his spiritual sister since the son does not have children but siblings and his female counterpart

Mt 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Mr 3:35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

Luke 7:35 But wisdom is justified of all her children.

This helps to explains how Mary is at once Mother his spiritual sister and companion

The word angel means messengers this could be divine or human messengers. However I would understand that the angels are human messengers begotten by spiritual wisdom the word of God
with a spiritual kiss

Kissing refers to the close acceptance of spiritual teaching for not only does the Lord suggest that the male disciples should seek to be loved by him in the same way, but he also says:

We are nourished by the promise of heaven, from the mouth of the word. If the word emanated from the mouth, it is perfect. For it is by a kiss that the perfect conceive and give birth. For this reason we also kiss one another. (The Gospel of Philip)

This again explains how Mary is at once Mother for she conceives and gives birth to spiritual teaching through the kiss, his spiritual sister and companion. This shows the special relationship of Mary Magdalene to Jesus based on her spiritual perfection

I would argue that Mary Magdalene is a figure for the bridal archetype of the Church. That is, she is a symbol or sign for the Church that is called into relationship with it’s spiritual spouse, Christ the Divine Bridegroom.

Then, “Jesus said to her, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God” (John 20:17).

“Do not touch me” or “do not hold me.” It is here that the Song of Songs continues to inform us of what is happening, “when I found him whom my soul loves. I held him, and would not let him go.” (Song 3:3-4).

Jesus wasn’t holding Mary away at arms length, as some would imagine. In fact, she was embracing him, and he tells her she has to let him go now, and fulfil her mission: to be a witness of this encounter and an “apostle to the apostles.”

Mary Magdalene therefore not only models the courageous and faithful disciple who remained with Jesus through his crucifixion, but she also reveals the Church as a missionary Bride to us. Each member of the Body of Christ, must encounter the Lord, as she did. We must embrace him with love (something we can do every time we pray and remember his sacrifice). But, no faith, no matter how powerful and personal is ever private. We cannot simply cling to Jesus for ourselves. He sends us forth, the Good News of our Risen Lord is meant to be shared and lived out by loving others with his tender love.

Aeon Spiritual Time Psalm 90:4 2Peter 3:8

spiritual time Odes of Solomon Ode 9

Ode 9 

1 Open your ears and I will speak to you. Give me your souls that I may also give you my soul,
2 The word of the Lord and His good pleasures, the holy thought which He has devised concerning his Messiah.
3 For in the will of the Lord is your salvation, and His thought is everlasting life; and your end is immortality.
4 Be enriched in God the Father, and receive the thought of the Most High.
5 Be strong and be redeemed by His grace.

 6 For I announce to you peace, to you His saints;

Philo speaks of "aeon" as being in the life of God what "time" is in the life of Man. Time is measured by physical motion, but aeon by spiritual motion. Spiritual motion can only be conceived of, by us men, as "Thought". It is God's Thought. 

God's Thought as is reiterated throughout the Odes is a Thought, Plan, or Design, of Redemption for Man. This Thought was revealed by God's Word or Son moving and expressing Himself in the sons of Man, more especially in Abraham, Isaac, and Jacob. 

Galatians 3:16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

These three Philo calls "measures of aeon," that is to say, phases of God s Thought of Redemption as it was developed through Faith, Joy, and Righteousness

Philo says (i. 277) that "time,", being measured by the motions of the physical Cosmos, may be called son of Cosmos, but only the grandson (not the son) of God, who is the Father of Cosmos.

Aeon, he says, is the archetype of Time. We might be disposed to say that it must be measured by the motions of God's Thought; but he thinks of God's Thought as never past or future but always present: (id.) "In aeon, nothing has passed away, nothing is future, but everything simply subsists."

Ps 90:4  For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.

2Pe 3:8  But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.

 The Hebrew view is that God combines past, present, and future, in a motion that is also rest. 

Elsewhere Philo says that the race of Wisdom produced (i. 455) "the threefold fruits of him that seeth, [namely], Israel." These are "Abraham, Isaac, and Jacob," and he calls these three "measures of aeon" i.e. apparently of divine Time. According to Philo (i. 342),

 "aeonian" does not mean "infinite in time" but "He that is graciously giving always and continuously...," in other words, "infinite in His scope of graciousness," so that no limit of space, time, or thought, can be attached to it.

For him the heroes of Israel are incarnate thoughts of God. His series of illustrations is a picture-book of the progressive phases of God's foreordained redemptive Purpose expressed in human beings. It represents spiritual lives (which are, as Philo says, "measures of aeon 1"],

When Abraham "believed." Nothing outward and visible took place then. But inwardly and invisibly a new spiritual period began, the period, or age (aeon), of "Faith." Such an age is not measured by days or years or by "time" at all. For time depends on physical, aeon on spiritual, motion

With Abraham began the aeon of Faith.

Then after the aeon of Joy typified by Isaac, and the aeon of Hopeful Endurance typified by Jacob, and after the silent aeons of the Egyptian oppression during which the patriarchal seed was being prepared to grow up into the tree of national life came Moses

Now the divine Aeons are not in time and space the Aeons of the Father they always have been and they are and they always will be as they are part of God just our thought or gnosis of the existence of the true Father brings about the creation of those things the beginning of those things for us you see but they always were those vital forces or those essences always existed.

The Repentance and Restoration of Sophia Genesis 3:16

The Restoration of Sophia

The restoration of Sophia

opening reading from the gospel of Philip

When Eve was still with Adam, death did not exist. When she was separated from him, death came into being. If he enters again and attains his former self, death will be no more.

If the woman had not separated from the man, she should not die with the man. His separation became the beginning of death. Because of this, Christ came to repair the separation, which was from the beginning, and again unite the two, and to give life to those who died as a result of the separation, and unite them. But the woman is united to her husband in the bridal chamber. Indeed, those who have united in the bridal chamber will no longer be separated. Thus Eve separated from Adam because it was not in the bridal chamber that she united with him. (Gospel of Philip)

Israel surely would not have been visited by god and brought out of the land of Egypt and the house of bondage if it had not sighed to god and wept about its oppressive labors. Again in the Psalms it is written, (the Exegesis of the soul)

This whole account is an allegory of what is occurring in the heavens (to include the earth). The Father separated a part from within Himself (“Ruach”, the feminine spirit that moves in all creation) and infused it into the body of Adam (mankind). This resulted in the beginning of the first death for the spirit became “individualized” (i.e. was given free will) in the foreknowledge that we might learn through experience all of the facets of the Father’s love and wisdom. It was the only way our heavenly Father could introduce to us the complete knowledge of good and evil that we might come to know the power of agape’ (love).

“Israel” represents the wife who was separated from Him by the veil of flesh that they might learn obedience through suffering (something they could not achieve any other way).

Lamentations 2 New International Version
2:1 How the Lord has covered Daughter Zion with the cloud of his anger!
He has hurled down the splendor of Israel from heaven to earth;
he has not remembered his footstool in the day of his anger.

Jesus was the “firstborn in many brothers” who rent the veil of flesh and by doing so He became the head of the bride of which each body part is being united in the bridal chamber(s) (through the image, our hearts) one member at a time until the whole body is completed. Then shall the dead all be raised in Christ and those who belong to Him at His coming that they be caught away to be with Him for the grand ceremony!

Eve is the mother if all living also a symbol of wisdom and the tree of life

Gen 2:20 ¶ And Adam called his wife’s name Eve; because she was the mother of all living.

Pr 3:18 She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her.

Reading again now from the Gospel of Philip with commentary notes

When Eve [holy spirit (mother of everyone living)] was still with Adam [still in the creative thoughts of the Father], death did not exist [God does not die, hence His image and likeness would not die as long as it continued in Oneness with the Father]. When she was separated from him [when she was manifest in creation as individual spirit consciousness (i.e. was able to make independent choices)], death came into being [by making the wrong choice to follow a path contrary to Gods Law causing double mindedness – it is the separation of the will of the Father from the will of individual spirit]. If he enters again [into harmony with the will of the Father] and attains his former self [brings body, soul and spirit back together as One], death will be no more [this is victory over death] (Philip 56)

The separation of Eve from Adam happened at the fall:

Eve, through her presumptuous action, had lost her equality, her "one-ness" with her husband, and her restoration to this position was made subject to him.

Genesis 3:16 And to the woman He says, "Multiplying, yea, multiplying am I your grief and the groaning of your pregnancy. In grief shall you bear sons. "Yet by your husband is your restoration, and he shall rule over you. (Concordant Literal Version)

Some read teshuwqah, return, instead of teshuwqwah, desire. The Concordant Version reads: "By your husband is your restoration, and he shall rule over you."

The Septuagint and Syriac are similar, and render "turning or returning." The Septuagint renders by the Greek apostrophee, "a turning oneself, an escape, a place of refuge from evil" (see Liddell & Scott Greek Lexicon).

"Desire" is "teshuwqah", found in the OT only here and in Gen 3:16; 4:7; Song 7:10. Eve’s desire was for what she had lost, but hoped to regain it through him. This expresses a desire to return, a desire for oneness, a desire that the individual will (even HIS will!) should be subordinated to the needs of the unit which is the couple: "And the two will become one flesh" (Eph 5:31; cp Jn 17:21; Act 4:32; 27:23; 1Co 6:19,20). Instead "teshuwqah" some read "teshuwbah" return. Thus the Concordant translation renders: “By your husband is your restoration and he shall rule over you”. the LXX and the Syriac also render it as “return.” all these meanings are most significant. 

Spiritually, this state of equality between man and woman is restored in Christ (see Gal. 3:28), for both have equal privileges and status in him. But this is only a token of the complete restoration to equality with "the man" Christ Jesus in the age to come, to which the Lord referred in his prayer: "That they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me" (John 17:21).

As for the Wisdom who is called "the barren," [the little wisdom (Phi 28)] she is the mother of the angels [those who were anointed as men of "God" i.e. the righteousness seeking people who overcome the world and become prophets and guides to the royal line of Israel]. And the companion of the [...Christ was called] Mary Magdalene.  [...He] loved her more than all the disciples [she represents those with a pure heart who are willing and able to hear what the spirit is saying], and used to kiss her often on her mouth [this is a euphemism for passing on the deeper meanings of the Word in love (see Philip 32) – Mary obviously had a pure and unadulterated heart which is what Jesus loves most in people so He was willing to answer her deeper questions, ones the disciples would not ask]

Eve being the mother of all living she is justified by her children

Luke 7:35 But wisdom is justified of all her children.

The restoration of Sophia begins with her children Believers justify or vindicate Sophia

Wisdom or Sophia could be used collectively of the ecclesia the Bride of Christ we can see this from The Exegesis on the Soul it is at the end of the text when we get a clear understanding of who or what the soul is.

Repentance

Reading now from the The Exegesis on the Soul:

Israel surely would not have been visited by god and brought out of the land of Egypt and the house of bondage if it had not sighed to god and wept about its oppressive labors. Again in the Psalms it is written,

I was greatly troubled in my groaning. I will bathe my bed and my cover each night with my tears. I have become old in the midst of all my enemies. Depart from me, all you who work at lawlessness, for look, the lord has heard the cry of my weeping and the lord has heard my prayer.

If we repent, truly god will heed us, he who is long-suffering and abundantly merciful, to whom be glory forever and ever. Amen. (The Exegesis on the Soul)

The text seems to be referring to the nation of Israel or the Israel of God the ecclesia collectively has the soul which needs to repent this can be seen at the end of the document:

If we repent, [we like Israel need to ask for forgiveness] truly God will listen to us, he who is long suffering and abundantly merciful, to whom is the glory for ever and ever. Amen! (Exegesis on the Soul )

The word repent is a Jewish or Hebrew term and would be understood by Jewish-Christian readers

"If we repent, truly God will listen to us,"

The soul is used collectively for the nation of Israel and the church or the Israel of God. (Galatians 6:16) The author of the Exegesis on the Soul is using figurative language the soul is symbolic of a group of people (Genesis 14:21 Genesis 23:8 Jeremiah 48:6)

In the phrase "If we repent, truly God will listen to us" It is obvious "We" is the members of the Church or the spiritual Israel. It also shows the text is addressing a group of people calling them to repentance.

Just as the soul is an allegory for the sons of Israel or the church so is Wisdom or Sophia

So our repentance is also the repentance of Sophia remember wisdom is justified of all her children.

The Restoration

Song of Solomon 7:10 New International Version

I belong to my beloved, and his desire is for me.

When the Bride exclaims: "His desire is toward me," she means that the promised restoration is directed to her, that she has been chosen to enjoy this privilege. It is significant, that immediately upon making this statement, she launches into a description of labor to be performed in mutual cooperation: "let us go forth," "let us lodge," "let us get up early," "let us see." When her Lord returns she shall be united to him, and will experience that glorious unity promised, including a restoration of that state of fellowship and equality that existed before sin entered into the world.

Therefore, Christ came to correct the separation that was from the beginning. There was both unity and equality in Eden before sin made its ugly appearance. The man and the woman were as one rejoicing together before God, which was brought to an end by the seductive suggestion of the serpent, and its terrible fruit of sin. 

The unity in Eden was broken, and because the woman was first in the transgression, she was brought into subjection to her husband (1Tim 2:12-14). After God told the serpent, He would provide a Redeemer who would bruise its head and release man from its power (sin). sentence was than pronounced upon the woman: Gen 3:16 And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shall bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. Your desire... to Your husband: Woman's desire to man, Christ: Song 2:16; 6:3. Man's pre-eminence over his wife: Eph 5:22-24. 

Eve was reminded that her restoration, return, was subject to her husband, and that he must exercise the rule over her. Eve, however, was typical of the bride of Christ, and these words spoken to her have an added significance when related to the bride. The restoration of the bride is subject to her husband (Christ), and he must bear rule over her, if she would attain unto it.

What is the restoration?

That unity for which Christ prayed the Father when he declared: John: 17:20,21 Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

This expresses the complete union of marriage; that oneness that shall only be experienced when the marriage of the lamb hath come. For the moment, the bride is espoused as a “chaste virgin” to Christ, and in this relationship, there is partial restoration. Thus, Paul wrote: Galatians: 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 

Paul taught that in Christ there is a restoration of oneness. We experience that initially at baptism, for no matter of which sex we might be, we are than made personally responsible to Christ. But the “oneness” there indicated, is but a token of the complete restoration in the future, when Christ’s prayer will be fulfilled, and when, taking her to himself in the bridal chamber, he will acknowledge that they are “one flesh” (Eph 5:31). Meanwhile, the second Eve remains in subjection to her husband (1Tim 2:11-12 Eph 5:22 Col 3:18)

The Marriage

Reading again from the Exegesis on the Soul

Then, by the will of the father, the bridegroom came down to her in the bridal chamber, which had been prepared. And he decorated the chamber.

This marriage is not like carnal marriage, in which those who make love with each other become satiated in their lovemaking. And as if it were a burden, they leave behind the annoyance of physical desire. They turn their faces from each other. In this marriage once they join they become a single life. As the prophet said about the first man and woman,

They will become a single flesh.

They were originally joined to each other when they were with the father, before the woman led the man astray, who is her brother. This marriage brings them together again, and the soul joins her true love and real master, as the scriptures tell us :

The woman’s master is her husband.

Then gradually she recognized him and was again happy, weeping before him as she remembered the disgrace of her former widowhood. She adorned herself abundantly so he might be pleased to stay with her.

And the prophet said in the Psalms,

Hear, my daughter, and see me and bend your ear, and forget your people and your father’s house, for the king has desired your beauty, and he is your lord.

He has her turn her face from her people and the gang of her adulterers with whom she had mingled, to devote herself now to her king, her real lord, and to forget the house of the earthly father with whom things were bad for her, and remember her father in heaven. So Abraham was told,

Leave your country and kin and your father’s house. (Exegesis on the Soul)

As Above, So Below Matthew 6:10

As Above, So Below 

A Saying Of Jesus

when you make the below 

like the above

Title: The Gnostic Dimensions of "As Above, So Below" in Ancient Christian Texts

Introduction:

The phrase "As Above, So Below" has profound implications in various ancient Christian texts, especially in the Gnostic tradition, where the duality of the spiritual and material realms is explored. This discussion focuses on Matthew 6:10, examining how this saying of Jesus reverberates through Gnostic scriptures like "The Acts of Peter," "Gospel of Philip," "The Acts of Philip," and "Odes of Solomon," as well as its reflection in the Gospel of Thomas.

Gnostic Perspectives:

1. The Acts of Peter:

The Acts of Peter conveys a mysterious teaching attributed to Jesus, emphasizing the harmonization of opposites. Jesus instructs that unless one aligns what is on the right with what is on the left, and what is above with what is below, the kingdom will remain unrecognized. This underscores a Gnostic understanding of the interconnectedness and unity of dualities.

2. Gospel of Philip:

The Gospel of Philip delves into the significance of the veil being rent from top to bottom during the crucifixion. This rending symbolizes a connection between the realms above and below, allowing access to the truth. The text suggests that the veil's tearing reveals a profound unity, where the spiritual influences the material and vice versa, echoing the Gnostic belief in transcending dualities.

3. The Acts of Philip:

In The Acts of Philip, the protagonist, Philip, hangs in a cruciform position and explains his willingness to endure such a fate. He claims to bear the form of the first man, symbolizing the inversion of the worldly order. This inversion aligns with Jesus's precept to make the below like the above, challenging conventional perspectives on the crucifixion and emphasizing the transformative power of embracing opposites.

4. Odes of Solomon:

The Odes of Solomon express the idea that everything below is a reflection of the divine pattern above. The text encourages believers to embrace simplicity of heart, connecting the inward and outward realms, and recognizing that true knowledge transcends superficial divisions. The Odes illustrate the Gnostic concept that everything real emanates from the divine above, while what is below is mere illusion without understanding.

5. Gospel of Thomas:

Saying 22 in the Gospel of Thomas expands on the idea of making the inside like the outside and the above like the below. This saying urges the unification of opposites and the transcendence of dualistic thinking. It envisions a state where the male and female become one, eyes replace an eye, and a likeness of God replaces the human image. The Gospel of Thomas echoes the Gnostic theme of achieving oneness and enlightenment by merging apparent contradictions.

Conclusion:

The Gnostic implications of "As Above, So Below" in Matthew 6:10 resonate throughout various ancient Christian texts. These writings underscore the interconnectedness of the spiritual and material realms, challenging conventional views on dualities and encouraging a holistic understanding of existence. The Gnostic teachings emphasize the transformative power of aligning opposites, transcending superficial divisions, and recognizing the divine pattern that unifies all aspects of reality. The saying becomes a guiding principle for seekers of spiritual truth, urging them to bridge the gap between the above and below in their quest for enlightenment.

The Gnostic Implications of The Message “Bible’s” “As Above, So Below” Matthew 6:10 comes from  many ancient Christian documents which speak of a above and below.  

The Acts of Peter 

"Concerning this the master says in a mystery, 'If you do not make what is on the right like what is on the left and what is on the left like what is on the right, and what is above like what is below, and what is behind like what is before, you will not recognize the kingdom.'"

Gospel of Philip 

For this reason, the veil was not rent at the top only, since it would have been open only to those above; nor was it rent at the bottom only, since it would have been revealed only to those below. But it was rent from the top to bottom. Those above opened to us the things below, in order that we may go in to the secret of the truth.

The Acts of Philip

139 And Philip, still hanging, spoke to them and told them of his offense 140 And some ran to take him down: but he refused and spoke to them . . . . " Be not grieved that I hang thus, for I bear the form (type) of the first man, who was brought upon earth head downwards, and again by the tree of the cross made alive from the death of his transgression. And now do I fulfil the precept. For the Lord said to me: Unless ye make that which is beneath to be above, and the left to be right (and the right left), ye shall not enter into my kingdom. Be like me in this: for all the world is turned the wrong way, and every soul that is in it."

Odes of Solomon

Ode 34 There is no hard way where there is a simple heart, nor barrier for upright thoughts,

Nor whirlwind in the depth of the enlightened thought.

Where one is surrounded on every side by pleasing country, there is nothing divided in him.

The likeness of that which is below is that which is above.

For everything is from above, and from below there is nothing, but it is believed to be by those in whom there is no understanding.

Grace has been revealed for your salvation. Believe and live and be saved.

Hallelujah.

"From above." This probably implies, as often in Jewish literature, that there is no dualism between "above" and "below." Comp. Ode 34:4 5 there is nothing that is divided, the likeness of what is below: He is the one that is above";

below and above the spiritual and the natural the worlds

likeness  the Syr. might perhaps be better translated "pattern" (instead of "likeness"} as it is in Exod 25:9 "according to all that I shew thee, the pattern of the tabernacle," alluded to in Heb. 8:5 "See, saith he, that thou make all things according to the pattern that was shewed thee in the mount." 

"likeness, pattern, image--"A mental representation of anything not actually present to the senses" (Webster). Everything that is manifested was first a mental picture and was brought into expression by the forming power of the imagination.

pattern--The divine manifestation of Jesus is the divine pattern for all men who are seeking the Christ way of life.

What the poet means is "The pattern (i.e. type, or idea) of everything [that is real] below is above [in the Mount of God]." This makes the next words clear, " For everything [that is real] is above [in the Mount of God, or, in the Mind of God]. What is below [so far as it differs from the pattern above] is nothing: it is [mere seeming] what seems to those in whom know ledge has no existence." 

ODE 34.

1 No way is hard where there is a simple [undemanding/meek] heart [this one is malleable and easily moved wherever the spirit guides him]. 2 Nor is there any wound [affliction in one's conscience] where the thoughts are upright [toward the heavenly things]: 3 Nor is there any storm [turbulence that arises] in the depth [the lower/outward (fleshly) forms] of the illuminated thought [the higher/inward (spiritual) substance]: 4 Where one is surrounded on every side by beauty [this one sees the beauty of God's plan in every work], there is nothing that is divided [to this one the outward becomes the inward in One Spirit, One Truth, One Master, One Way]. 5 The likeness [image] of what is below [the outward (visible) traditions, ordinances, festivals etc. that are conducted in by those of the first birth hoping to gain life by them] is that which is above [they are only a picture of the inward (hidden) struggle that anyone who truly has Christ in them must endure i.e. they eat a physical loaf of bread and drink a physical cup of wine saying they are the body and blood of Christ in ignorance not knowing that the bread (the body of Christ) is now His faithful, obedient followers who not only eat the true hidden manna from heaven but become that bread and that the cup, the blood of His covenant is the persecution and suffering His True Disciples must endure while "in the world"]; for everything is above [all what you see whether in the image or in your spiritual body is of God]: what is below is nothing but the imagination of those that are without knowledge [religion that "do not see what is in front of them"]. 6 Grace has been revealed [by the Word, the Truth] for your salvation. Believe [first step (even the demons do this) so one must also have (true) faith which included obedience] and live [find the resurrection in Christ while still in the earth by learning obedience through suffering (crucify the flesh) and be saved. Hallelujah.

The Gospel of Thomas 

saying 22 Jesus saw some little ones nursing. He said to his disciples, "These little ones who are nursing resemble is those who enter the kingdom." They said to him, "So shall we enter the kingdom by being little ones?" Jesus said to them, "When you (plur.) make the two one and make the inside like the outside and the outside like the inside and the above like the below, and that you might make the male and the female be one and the same, so that the male might not be male nor the female be female, when you make eyes in place of an eye and a hand in place of a hand and a foot in place of a foot, an image in place of an image - then you will enter [the kingdom]."

22) ##Jesus saw infants [the Elect] being suckled [by their true spiritual mother]. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two [the higher/inward (spiritual) substance and the lower/outward (fleshly) form)] one, and when you make the inside [where the Kingdom of God actually is] like the outside [where they allege it to be - you make it this way by your fruit] and the outside like the inside [replacing their image with the Fathers which is spread out over the earth - see v-113], and the above [heavenly] like the below [earthly], and when you make the male [spirit] and the female [soul] one and the same, so that the male not be male nor the female female [you become One in spirit]; and ##when you fashion eyes [two levels of seeing] in the place of an eye [one level], and a [right] hand [which knows what Jesus is doing (in His Power)] in place of a [left] hand [which doesn't (in your own power], and a [right] foot [which walks in the Way, the Truth and the Life] in place of a [left] foot [which doesn't], and a likeness [image of God] in place of a likeness [image of man]; then will you enter [the Kingdom]."

above and below see John 8:23

'make that which is above like that which is below' (saying 22). Yet the kingdom is not really a place above (saying 3) but a state of consciousness in which the Mind and the Heart are in harmony with the Mind of God.

The Message, intended as a "version of the New Testament in a contemporary idiom",uses the maxim in its translation of the Lord's Prayer from Matthew 6:10. (The prayer's phrase is traditionally rendered "on earth, as it is in heaven".)

Matthew 6:7-13 The Message (MSG)

7-13 “The world is full of so-called prayer warriors who are prayer-ignorant. They’re full of formulas and programs and advice, peddling techniques for getting what you want from God. Don’t fall for that nonsense. This is your Father you are dealing with, and he knows better than you what you need. With a God like this loving you, you can pray very simply. Like this:

Our Father in heaven,

Reveal who you are.

Set the world right;

Do what’s best—

as above, so below.

Keep us alive with three square meals.

Keep us forgiven with you and forgiving others.

Keep us safe from ourselves and the Devil.

You’re in charge!

You can do anything you want!

You’re ablaze in beauty!

Yes. Yes. Yes.

God is Corporeal Spirit John 4:24

John 4:24  "God is spirit; and those who worship Him must worship in spirit and truth" (RSV) 

PROBLEM: This verse is quoted to show that God is not tangible.

Most people misunderstand this verse and assume or declare that Spiritual beings are immaterial.

SOLUTION: Jesus is not saying that God is immaterial

Jesus is concerned with redemption and worship that is acceptable not with a description of whether God is tangible or not. cf. v.7 - 23.

It is in the framework of this purpose that men must worship the Father4. Jesus was teaching the woman that in the redemption he had brought, he had living waters5 to offer so that they could worship God "in spirit".

4 "To be spiritually minded is life". (Rom. 8:6).

5 the teaching of the Spirit (i.e. Word of God) (cf. v.14).

The verse does not say that we must have received some divine effluent from God into our hearts before we can worship correctly. The context shows that: 

correct knowledge ("in truth") is one necessity, "salvation is of the Jews". (v. 22). 

attitude of mind ("in spirit" i.e. sincerity, Josh. 24:14) is the other necessity6. 

"Ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." (v. 21). 

6) It was not where the worship occurred (empty tradition or letter) that mattered but the attitude of the worshipper that mattered i.e. a positive response showing love and zeal for the truth. cf. 2 Cor. 3:5, 6.

God is Corporeal

"We should not assume that anything we cannot see or hear or touch is by nature, by its basic character, silent, immaterial or invisible. We cannot see God who is Spirit. We cannot, today, see angels who are spirits. We hear no voice from heaven. Yet we know that some men heard, saw and touched things which are eternal, things which may be described as eternal." 2

Stephen saw the "heavens opened, and the Son of man standing on the right hand of God",3 Acts 7:56 while those around saw nothing. So we cannot argue that God, Jesus and the angels are immaterial because we by our limited senses cannot see or touch them.4

Angels appeared as ordinary men to Abraham ("three men stood by Him", Gen.18:2).

In the future the "inhabitants of Jerusalem ... shall look upon me (Jesus) whom they have pierced". (Zech. 12:10). They will say unto him, "What are these wounds in thine hands?" 

That conception of God which thinks of Him as mere abstract power, intangible, universal, without person or locality is not true. We cannot worship abstract universal power and claim we worship God.

The phrase "God is Spirit" is sometimes offered as evidence that He is immaterial but Jesus (whom we know to be a corporeal being) is called the Lord the Spirit in 2 Cor. 3:17,18. "He is now no longer flesh and blood; but Holy Spirit Nature a flesh and bones embodiment of Spirit."

Then He said to Thomas, “Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.” (John 20:27).

"And they gave him a piece of a broiled fish,....and he (Jesus) took it, and did eat before them" (Luke 24:43).

Dr. Thomas’ comments as follows: 

"The spiritual body is constituted of flesh and bones energized by the spirit. This appears from the testimony concerning Jesus. On a certain occasion, he unexpectedly stood in the midst of his disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or ghost, as at a former time. But, that they might be assured that it was really he himself, he invited them to handle him, and examine his hands and feet: "For", said he, "a spirit hath not flesh and bones as ye see me have". He gave them further proof by eating a piece of fish and. Thomas placed his hand into his side, and was convinced that he was the same who had been crucified. What stronger proof can we need of this that the spiritual body is corporeal and tangible in nature? It is the animal body purified, not evaporated into gas, or vapour. It is a bloodless body; for in the case of Jesus he had poured out his blood on the cross. The life of the animal body is in the blood: but not so that of the spiritual body: the life of this resides with the Father." (Elpis Israel)

Since Jesus has flesh and bones it seems inconsistent that his Father would not. The writer to the Hebrews says that Christ was "the very image of his substance"

The angels are "ministering spirits" but they were seen by men many times.

Many passages in scripture show that God is corporeal and shares emotions that we do:

"And God said, Let us make man in our image, after our likeness." (Gen. l:26).

"God created man, in the likeness10 of God made he him" (Gen. 5:1, 3).

"He that sitteth in the heaven shall laugh" (Psa. 2:4).

"Hide not thy face . . . incline thine ear unto me" (Psa. 102:2).

"He hath looked down from the height of His sanctuary" (Psa. 102:19).

" ... sat on the right hand of God" (Mark 16:19).

"Man... is the image ... of God" (1 Cor. 11:7).

"Christ, who is the image of God"11 (2 Cor. 4:4).

"Men, which are after the similitude of God" (James 3:9).

Jesus is not saying that God is immaterial nor is he just referring to the nature of God, but is stating that God is acting in a specific manner for the redemption of man, as he once acted in the past. 

We should continually remember that to Israel God was Spirit, an Angel bearing His Name. This statement can be verified by an analysis of Isaiah 48:16, 17, 20.
"The Lord Yahweh, and his Spirit hath sent me. Thus saith Yahweh, thy Redeemer, the Holy One of Israel; I am Yahweh thy God ... which leadeth thee the way that thou shouldest go."

Note that the Spirit is "the Holy One of Israel".

In this Spirit activity of redemption, there was to be corresponding spirit in their worship.

So if God is spirit - and the Bible emphatically declares this truth - it does not mean that he does not have material form! It is consistent to say that God, *in the sense of an individual person* has a body of spirit

The fact that Israel believed God has a human form is quite clear from Gen 1:26 where God makes man in their image (demut), and their likeness (tselem). That this image and likeness refers to *genetic* resemblance is made clear from Gen 5:1,3 where Adam begets a son after his own likeness (tselem) after his image (demut) and called his name Seth.

Notice that "Adam begat a son in his likeness, after his image." If this language is understood, then surely it can be seen that we are created in the image of God even as Jesus was the express image of Him. 

If we are to be one with God even as Jesus is one with the Father (John 17:22) then we must be physically and morally like Jesus was after his glorification. 

2nd Century Understanding 

Also for early Christians like Origen, Heracleon, and Theodotus understood God to be Corporeal:

Heracleon understands this verse to refer to the nature of worship and not the nature of God:

Fragment 24, on John 4:24 (In John 4:24a, it says,) “God is spirit.” Undefiled, pure, and invisible is his divine nature. (In John 4:24b, it says,) “Those who worship him must worship in spirit and truth." Worthily of the one who is worshipped, in a spiritual, not a fleshly fashion.....and they worship in truth, not in error, as the Apostle teaches when he calls this kind of piety “ a rational service.” (Romans 12:2) (Heracleon: Fragments from his Commentary on the Gospel of John)

Theodotus understood the spirit world to have shape and body: 

10 But neither the spiritual nor the intellectual things, nor the archangels <and> those created first, nor even he is shapeless and formless and figureless and incorporeal, but he also has his own shape and body proportionate to his superiority over all spiritual things, just as also those created first (have their own shape and body) proportionate to their superiority over the beings beneath them.

For in general what has come to be is not without substance, but unlike the bodies in this world, they have form and body. For male and female here differ from each other, but there the Only-Begotten and uniquely intellectual one has been furnished with his own form and substance that is utterly pure and sovereign, and he has the immediate benefit of the Father’s power. The ones created first, even if in number they are distinct and each is bounded and delineated, in any case the likeness of their deeds demonstrates their unity, equality, and likeness. (Extracts from the Works of Theodotus)

14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body. (Extracts from the Works of Theodotus)

apocalyptic

apocalyptic

Revelation, Apokalupsis, Apocalypse from apo, away, and kalupto, I cover or conceal. The word is applied to the " manifestation " of the sons of God (Rom. 8 : 19), and to the personal " coming " (1 Cor. 1 : 7), and "appearing" (1 Peter 1 : 7), of the Lord Jesus Christ.

Apocalyptic—from the Greek word apokalupsis meaning * 'revelation'' or "disclosure"—is an adjective 

revelation--An unveiling, a disclosure of Truth, making known that which is hidden. The revelation of Christ to all men is the ultimate revelation.

Divine revelation is much more common than is understood. The Spirit of truth is revealing the hidden wisdom  in the Nag Hammadi texts

” the Greek a·po·ka´ly·psis basically means “unveiling” or “uncovering.” Thus, the last book of the Bible is properly entitled “A Revelation.” Here we find, not a mere fatalistic message of world doom, but an uncovering of divine truths that should build in our hearts a radiant hope and an immovable faith.

Enoch is said to be "apocalyptic" literature......and it is NO such thing. Ignorant people assign the word "apocalyptic" to any writing that seems to portray what they ignorantly misunderstand as "doom and gloom" prophecy. There is nothing in the book of Enoch that is not already related in the books of the Bible. The word "apocalypse" means "REVELATION".....or the uncovering of truth that has been hidden.

 The Gnostic texts discovered in 1945 reveal the TRUTH that God is "Divine Mind". This is why this revelation when "digested" is sweet tasting in the mouth, but bitter in the stomach. It's bitter because it destroys all the carnal minded lies of false religion and people who think they know God, but do not. In other words, their "religion" is proven to be IDOLATRY. This is also why the prophet is told that he must prophesy (teach) again to many people this new revelation of TRUTH that is revealed in the Nag Hammadi texts or the "little book "...... that "God is Spirit" ( MIND / THOUGHT / CONSCIOUSNESS )

The Psychic Realm Genesis 1:7

The Psychic Realm

A Study of The Psychical Realm
or 

Gnostic Teaching on the Psychic Aeon

What is psychic?

When using the term "psychic," it's crucial to clarify that we are not referring to the likes of Sylvia Browne or the activities associated with the psychic hotline. Instead, we are using "psychic" in a more nuanced sense, relating it to "psyche," which pertains to the mind as we commonly understand it, including the intellect and other faculties such as emotions and reasoning. Therefore, an individual centered in the psychic realm is primarily driven by their intellectual and cognitive aspects, as well as their emotional dimensions.

Conversely, the term "pneumatic" is derived from "pneuma," signifying the breath of spirit. In this context, it describes someone who is closely connected to or centered in the spiritual realm. Being pneumatic involves identifying with the higher, transcendental aspects of existence. This orientation moves beyond the confines of the physical world, delving into matters of faith, purpose, and establishing a profound connection with the divine.

To truly comprehend these terms, it's essential to grasp their original and intricate meanings rather than getting caught up in modern misconceptions. By doing so, we can gain a more profound understanding of the intricate relationship between intellectual and spiritual dimensions. This understanding is crucial for navigating beyond the sensational portrayals often associated with the term "psychic" and delving into the rich theological and philosophical insights that these terms offer.

When delving into matters of religion, it is essential to consider the triad of conscious activities: spiritual, psychical, and physical. The spiritual domain pertains to fundamental principles of absoluteness, the psychical encompasses the realm of mental imagery, while the physical corresponds to the plane of tangible manifestation. The archetype of a well-rounded and fully developed individual, epitomized by figures like Jesus, embodies the harmonious alignment and conscious synchronization of spirit, soul, and body. This unity allows one to honour the inherent laws of existence. Those progressing towards this state undergo diverse encounters, symbolically depicted in religious scriptures.

The term "psychic" originates from the Greek word "psychikos," which signifies attributes related to the mind or mental realm. This term also holds a connection with the human mind or psyche. Additionally, in Greek, the word "psuché" represents the concept of the soul. It's worth noting that "psuchikos" is an adjective associated with "psuché," suggesting qualities of being soulful, soulical, ensouled, or soul-endowed.

The usage of "psychic" or "psychical" appears relatively sparingly within the New Testament.

psuchikos: natural, of the soul or mind

Original Word: ψυχικός, ή, όν

Part of Speech: Adjective

Transliteration: psuchikos

Phonetic Spelling: (psoo-khee-kos')

Definition: natural, of the soul or mind

Usage: animal, natural, sensuous.

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).

the psychic body

1Co 15:44 It is sown a natural <5591> body; it is raised a spiritual body. There is a natural <5591> body, and there is a spiritual body.

1Co 15:44 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:-- (Rotherham’s Emphasized Bible)

1Co 15:46 Howbeit that was not first which is spiritual, but that which is natural <5591>; and afterward that which is spiritual.

1Co 15:46 Howbeit, not first, is the body of the spirit, but that, of the soul,--afterwards, that of the spirit. (Rotherham’s Emphasized Bible)

In the original Greek, the term "natural" (ψυχικός) refers to the psychical or ensouled nature of the body. This suggests that the natural body is inherently tied to the realm of the soul, the animating force that gives life to the physical form. This body is susceptible to the limitations and vulnerabilities of the material world.

Here the body of the soul or the Psychical body is the natural body or the flesh.

14...Why even the soul is a body, for the Apostle says, "It is sown a body of soul, it is raised a body of spirit." (1cor 15:44) And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, "Fear him who, after death, is able to cast soul and body into hell." (Matthew 10:28) Now that which is visible is not purged by fire, but is dissolved into dust. (Extracts from the Works of Theodotus)

Title:  The Significance of the Psychical Body in 1 Corinthians 15:44

Introduction

Throughout human history, the contemplation of the soul and its connection to the physical body has been a subject of deep philosophical and religious inquiry. The writings of ancient texts, such as the New Testament, and the interpretations and reflections of thinkers over the centuries have contributed to a nuanced understanding of the relationship between the soul, the body, and the spirit. In this exploration, we delve into the insights provided by ancient texts, particularly focusing on passages from 1 Corinthians 15, and the interpretations of scholars like Theodotus, shedding light on the complex interplay of the soul, the body, and the spirit.

The scriptural passage in 1 Corinthians 15:44 presents a fascinating exploration of the psychical body, shedding light on the intricate relationship between the physical and the spiritual. This passage, when analyzed in its original Greek context, provides profound insights into the nature of human existence, the resurrection, and the interconnectedness of body and soul.

In this verse, the term "natural" is translated from the Greek word "psuchikos," which refers to the psychical or ensouled nature of the body. This terminology suggests a fundamental connection between the physical body and the animating force of the soul. The psychical body represents the embodied state of humanity, encompassing both the material and the immaterial aspects of human existence.

The apostle Paul's intention in employing the terms "natural" and "spiritual" becomes clearer when considering the broader context of his theological message. He contrasts the psychical body with the spiritual body, indicating an evolution or transformation that occurs after death and in the resurrection. This transformation signifies a shift from the limitations of the material world to a higher, more refined state of being.

Paul's reference to the natural body as a "body of the soul" underscores the inseparable connection between the physical and the spiritual. It challenges the dualistic notion that separates the body from the soul, emphasizing that the soul is intimately intertwined with the physical vessel it animates. This perspective aligns with a holistic understanding of human nature, where the body and soul are not opposing forces but integral components of the human experience.

Furthermore, the concept of the psychical body holds implications for discussions on immortality and the afterlife. The Greek term "psuche," often translated as "soul," refers to the vital life force that sustains an individual. This concept diverges from traditional notions of an immortal soul and aligns more closely with the biblical understanding of the soul as mortal, subject to both physical death and potential resurrection.

This understanding leads to the interpretation that the psychical body, or the body of the soul, is synonymous with the natural body or the flesh. This implies that the body, which is animated by the soul, is inherently tied to the material realm. This body is subject to the limitations, vulnerabilities, and mortality of the physical world. It is the vessel through which the soul experiences the tangible existence on Earth.

Paul's distinction between the natural and the spiritual body is a reflection of the transition from the mortal to the immortal, from the earthly to the transcendent. He elucidates that while the natural body is essential for earthly life, it is the spiritual body that is raised in resurrection. The spiritual body is not bound by the constraints of the physical realm; it is freed from the limitations of mortality. This concept echoes the transformation undergone by Christians in their resurrection, resembling the glorified body of Jesus Christ.

This distinction between the natural and the spiritual body underscores the temporary nature of the psychical body. It implies that the earthly existence, encompassing the psychical body, is transitory. The idea of the psychical body aligns with the biblical narrative of creation, where humans were formed from the dust of the ground and received the breath of life. The combination of the physical body and the animating soul constitutes the psychical body, which is subjected to both physical death and the eventual resurrection.

This perspective on the psychical body stands in contrast to the concept of the immortal soul that has been pervasive in various religious and philosophical traditions. The belief in the immortal soul often suggests a separation between the physical and the spiritual, wherein the soul persists beyond death. However, the biblical interpretation of the psychical body emphasizes the interconnectedness of body and soul, and their mutual dependence.

The Roman Catholic translation, The New American Bible, reinforces this viewpoint by stating that saving one's soul is not about salvaging a distinct spiritual entity but about the entirety of the person, including their living, desiring, and willing aspects. This aligns with the notion that the soul is deeply intertwined with the physical existence.

In conclusion, the concept of the psychical body, or the body of the soul, in the Bible serves to emphasize the connection between the earthly, material form and the animating force of the soul. This connection highlights the impermanent nature of the psychical body, which is subject to mortality and transformation. While the psychical body is inherently linked to the natural, earthly realm, the understanding of the spiritual body signifies a transition to the immortal and transcendent state. This interpretation challenges the notion of the immortal soul and encourages a holistic view of human existence, wherein body and soul are intricately interwoven elements.

The reference to the psychical body also contributes to the discourse on resurrection. The transformation from the natural body to the spiritual body signifies a profound change in the state of being. While the natural body is bound by the limitations of the physical realm, the spiritual body transcends these limitations and attains a higher form of existence. This transformation echoes the biblical narrative of redemption and renewal, highlighting the transformative power of divine intervention.

In interpreting 1 Corinthians 15:44, it's essential to consider the cultural and philosophical context of the Corinthian society. The Corinthians were influenced by various philosophical schools of thought, including Platonic dualism, which emphasized the separation of the physical and the spiritual. Paul's use of "psuchikos" challenges this dualistic perspective by emphasizing the inherent unity of body and soul.

Ultimately, the notion of the psychical body serves as a bridge between the material and the spiritual, offering a holistic understanding of human existence. This concept echoes throughout the New Testament, emphasizing the interconnectedness of body, soul, and spirit. It invites believers to contemplate the profound implications of the resurrection and the transformative journey from the psychical to the spiritual.

In conclusion, 1 Corinthians 15:44's reference to the psychical body holds significant theological implications, challenging dualistic perspectives and underscoring the unity of body and soul. The passage speaks to the transformation of human existence from the limitations of the physical world to the expansiveness of the spiritual realm. By delving into the original Greek terminology and considering the broader biblical narrative, we gain a deeper appreciation for the intricate interplay between the material and the immaterial aspects of our being.

Conclusion

The contemplation of the soul, body, and spirit as depicted in ancient texts like 1 Corinthians 15 and interpreted by scholars like Theodotus provides a profound exploration of human existence. The interplay between the soul and the body, described as a "body of soul," suggests a complex relationship that intertwines the tangible and the ethereal. While the soul's connection to the body allows for a tangible experience of existence, the interplay between the "natural body" and the "spiritual body" hints at a transformative journey toward a refined and immortal state.

Theodotus's insights offer a thought-provoking perspective on the soul's potential for immortality, underscoring the significance of aligning one's soul with higher principles. Ultimately, these contemplations invite individuals to consider the intricate relationship between the soul, the body, and the spirit, sparking profound reflections on the nature of human existence and the path to spiritual growth.

God has a Soul the psychic substance

The Divine nature has been a subject of profound contemplation for centuries, sparking philosophical, theological, and spiritual inquiries. Among these, the notion of God having a soul and consequently a physical body unveils an intricate perspective that challenges conventional interpretations. This concept, while rooted in scriptural references and ancient thought, offers a new dimension to our understanding of the Divine.

 
The idea of God having a soul, a psychic essence, adds a fascinating layer to our understanding of the divine nature. Biblical passages and ancient texts intertwine to unveil a concept that transcends the traditional boundaries of theological discourse. From Leviticus to the Nag Hammadi Library, the notion that God possesses a soul gains momentum, challenging us to rethink our perception of the divine.

Leviticus provides the initial clue, offering a unique perspective on God's relationship with humanity. "And I will set my tabernacle among you: and my soul shall not abhor you" (Leviticus 26:11). This passage suggests that God's soul is not distant but intimately connected to His creation. It implies that God's essence is not only spiritual but also resonates within the realm of the soul.

Further insights emerge from the Book of Job, where the creation of man is described as a collaboration between God's spirit and His breath: "God’s own spirit made me, And the Almighty’s own breath proceeded to bring me to life" (Job 33:4). Here, God's spirit is the agent of creation, but it is His breath that animates and brings life. This act signifies the union of the divine and the corporeal, suggesting that the soul is an integral part of God's identity.

The Psalms and Isaiah's prophecies add depth to this notion of God's soul. References to "my soul" in relation to God (Psalm 24:4) and descriptions of God's servant as having a soul (Isaiah 42:1) challenge conventional perceptions of divinity. These passages intimate that the divine essence is not limited to the realm of spirit; it extends to the soul, implying a more profound connection between God and humanity.

This perspective prompts us to consider that humanity's creation is not just in the likeness of God's spirit but also in the likeness of His soul. If humanity mirrors God's soul, then there exists a shared psychic realm that unites the divine and the human. This concept expands our understanding of being created in the image of God beyond the physical and spiritual dimensions.

The [Invisible] Spirit [is] a psychic (animate) and intellectual power, a knower and a foreknower.  (Zostrianos, The Nag Hammadi Library)

The Nag Hammadi Library adds layers of complexity to this enigma. In "Zostrianos," the Invisible Spirit is portrayed as a psychic and intellectual power, a knower and a foreknower. This depiction aligns with ancient beliefs that the Divine possesses not only transcendent wisdom but also an intimate understanding of creation. This portrayal bridges the gap between the divine and the psychic, suggesting that God's soul encompasses profound knowledge and insight.

Grant what no angel eye has seen and no archon ear (has) heard, and what has not entered into the human heart which came to be angelic and (modelled) after the image of the psychic (animate) God when it was formed in the beginning, since I have faith and hope. (Prayer of the Apostle Paul, The Nag Hammadi Library)

The "Prayer of the Apostle Paul" resonates with this idea, drawing parallels between humanity and God's psychic image. It suggests that humans were created in the beginning after the model of the psychic God, bestowed with an animating force that reflects the divine essence. This concept implies that the soul is not just a bridge between body and spirit but a vessel that carries the very essence of God within the human experience.

The Valentinians, who believed God to be corporeal, further contribute to this perspective. They envisioned God as having a shape and body corresponding to His preeminence over all spiritual beings. This belief aligns with the notion that God's soul is intricately connected to a corporeal form, solidifying the concept of a divine corporeal identity.

In conclusion, the idea that God has a soul and, by extension, a corporeal identity challenges conventional theological boundaries. Biblical passages and ancient texts converge to reveal a divine essence that encompasses not only the spiritual but also the psychic. This concept expands our understanding of humanity's relationship with the divine, suggesting a shared psychic realm that unites both. The notion of God's soul encourages us to rethink the depths of our connection to the divine, inviting us to explore the intersection of the spiritual and the corporeal within the framework of our faith.

In the tapestry of theological exploration, the concept of God possessing a soul beckons us to reconsider the boundaries of our understanding. It prompts us to delve into the mysteries of divine embodiment, cosmic ensoulment, and the profound connection between the human and the divine. As we navigate these depths, we are reminded that the enigma of God's soul is an invitation to expand our perception, to embrace the ineffable, and to explore the timeless question of what it truly means to be made in the image and likeness of the Divine.

The Psychic Place a Mental Realm

The soul as the mind, as the seat of the senses, affections, and various emotions. The soul is used occasionally for mental acts and the intellect

Psalm 139:14 Proverbs 19:2 that the soul be without knowledge is not good (but RVm desire without knowledge, 

Proverbs 24:14 know wisdom for thy soul (or according to thy desire, think not in thy soul (or in thyself,  

Jas 3:15  This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal! (Rotherham’s Emphasized Bible)

Jude 1:19 These are the ones who cause divisions, worldly-minded, devoid of the Spirit.

 You have become psychic, since you have received the substance of the formed. If you cast out the smallest part of this, so that you do not acquire again a human part - but you have accepted for yourself the animal thought and likeness - you have become fleshly, since you have taken on animal nature. For (if) it is difficult to find a psychical man, how much more so to find the Lord? (The Teachings of Silvanus)

Heracleon: Fragments from his Commentary on the Gospel of John

The ascent to Jerusalem signifies the ascent of the Lord from material realm things to the animate (psychic) place (or realm), which is an image of Jerusalem. 

the lower material (hylic) level of existence is symbolized by Capharnaum the psychic level of existence is symbolized by Jerusalem

Heracleon compares the holy of holies the part of the temple accessible only to the high pries to the eternal realm of the pleroma which the spirituals are permitted to enter

Here Heracleon links the psychic realm with the image of Jerusalem 

image refers to a pattern. type, plan, or form

image--"A mental representation of anything not actually present to the senses" (Webster).

Here the Psychic aeon is a world of forms it is a mental realm 

psychic--Pertaining to the intellect which is common to the ordinary man; but not yet quickened to the standard of Spirit.

When the psychic dominates in an individual it separates him from, or hinders him from coming into, consciousness of the true peace, unity, and joy that are results of the spiritual life. The psychic, apart from true spiritual understanding and dominion, leads to piercing, cutting, inharmonious experiences.

The realm of the soul is not the realm of God that is the higher realm of the consciousness built in accordance with the Christ mind. The realm of Spirit is wherever God is working to express Himself. When man as principle becomes the perfect image and likeness of God, no other realm will appear to have being.

The Soul is man's consciousness--that which he has realized or developed by the Spirit or intellectual reasoning; and also the impressions that he has received from the world around him ie social and environmental influences thus man's consciousness- is made up of intellectual reasoning, social and environmental factors (See The Psychic Aeon below) 

The soul is both the conscious mind and the memory of a person. It is in this realm of the soul that ideas first take form.

The psychical realm is a mental feeling plane and must have its base of activity, therefore the body is this base of activity

the same word occurs in 1Cor 2:14: 

  

1Co 2:14  But the natural <5591> man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

1Co 2:14  But, a man of the soul, doth not welcome the things of the Spirit of God, for they are foolishness unto him, and he cannot get to know them, because, spiritually, are they examined; (Rotherham’s Emphasized Bible)

"natural," that is, living on the level of instincts, not on a spiritual level

The word natural in 1Co 2:14 stands opposed evidently to spiritual.  It denotes those who are governed and influenced by the natural instincts; the animal passions and desires, in opposition to those who are influenced by the Spirit of God.

Natural.--That is, literally, that part of our nature which we call "mind," and hence signifies that man in whom pure intellectual reason and the merely natural affections predominate.

Jas 3:15  This wisdom descendeth not from above, but is earthly, sensual <5591>, devilish.

Jas 3:15  This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal! (Rotherham’s Emphasized Bible)

Here in James 3:15 we get a glimpse into the Psychical Realm it is not of God or in heaven but is of the natural or the outward senses. It is from beneath (cp. 1 Cor. 15:43), and not of God (see James 1:17). The emanation of the flesh, governed by its emotions (Rom.7:5), and not properly disciplined by the divine wisdom.

It is a wisdom from beneath, It is dusty, pyschical, and demoniacal. It is dusty, or of the earth, because it is the vain speculation of the groundling; it is psychical, because it has no higher origin than the thinking of the soul flesh, or body of this death; and it is demoniacal, because it is that thinking of the flesh which begets many works of wrath, anger, envy, malice, hatred, slander, contempt and war, lying and evil counsels, sorrows and pleasures, basenesses and defilements, falsehoods and diseases

Philo of Alexandria: Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated.

Jude 1:19  These be they who separate themselves, sensual <5591>, having not the Spirit.

Jude 1:19  These, are they who make complete separation, mere men of soul, Spirit, not possessing. (Rotherham’s Emphasized Bible)

Jude 1:19 These are the ones who cause divisions, worldly-minded, devoid of the Spirit. 

They were moved by the motions of sin found in the flesh; so the flesh governed their thinking and actions (Rom. 7:5; 8:5-6)

the word psuchikos is used in the apocrypha LXX 2 Maccabees 4:37; 2 Maccabees 14:24. heartily, from the heart, in the 4th book of Maccabees the word psuchikos is translated mental when referring to desires, desires that springs from the mental and emotional impulses

4 Maccabees 1:32

Some desires are mental, others are physical, and reason obviously rules over both.  (New Revised Standard Version (NRSV)

and of desires some relate to the soul and others to the body reason obviously holds sway (4 Maccabees, H. Anderson, OTP)

32 Some desires come from the inner person, and others come from the body. Clear thinking obviously has control over both. (4 Maccabees 1 Common English Bible CEB)

The Psychic Aeon 

What is the Psychic Realm or aeon?

According to the Concept of Our Great Power, from the Nag Hammadi Library, the Psychic Realm is identical with the existing world that we live in:

This is the work that came into being. See what it is like, that before it comes into being it does not see, because the aeon of the flesh came to be in the great bodies. And there were apportioned to them long days in the creation. For when they had polluted themselves and had entered into the flesh, the father of the flesh, the water, avenged himself. For when he had found that Noah was pious (and) worthy - and it is the father of the flesh who holds the angels in subjection. And he (Noah) preached piety for one hundred and twenty years. And no one listened to him. And he made a wooden ark, and whom he had found entered it. And the flood took place.

And thus Noah was saved with his sons. For if indeed the ark had not been meant for man to enter, then the water of the flood would not have come. In this way he intended (and) planned to save the gods and the angels, and the powers, the greatness of all of these, and the <nourishment> and the way of life. And he moves them from the aeon (and) nourishes them in the permanent places. And the judgment of the flesh was unleashed. Only the work of the Power stood up.

Next the psychic aeon. It is a small one, which is mixed with bodies, by begetting in the souls (and) defiling (them). For the first defilement of the creation found strength. And it begot every work: many works of wrath, anger, envy, malice, hatred, slander, contempt and war, lying and evil counsels, sorrows and pleasures, basenesses and defilements, falsehoods and diseases, evil judgments that they decree according to their desires.

Yet you are sleeping, dreaming dreams. Wake up and return, taste and eat the true food! Hand out the word and the water of life! Cease from the evil lusts and desires and (the teachings of) the Anomoeans, evil heresies that have no basis.

And the mother of the fire was impotent. She brought the fire upon the soul and the earth, and she burned all <the> dwellings that are in it. And its shepherd perished. Moreover, when she does not find anything else to burn, she will destroy herself. And it will become incorporeal, without body, and it will burn matter, until it has cleansed everything, - and all wickedness. For when it does not find anything else to burn, it will turn against itself until it has destroyed itself.

Then, in this aeon, which is the psychic one, the man will come into being who knows the great Power. He will receive (me) and he will know me. He will drink from the milk of the mother, in fact. He will speak in parables; he will proclaim the aeon that is to come, just as he spoke in the first aeon of the flesh, as Noah. Now concerning his words, which he uttered, he spoke in all of them, in seventy-two tongues. And he opened the gates of the heavens with his words. And he put to shame the ruler of Hades; he raised the dead, and he destroyed his dominion.

The soul-endowed aeon is the human race after the flood. This aeon will remain in place until the final consummation. That aeon is a colletive noun here is indicated by the fact that the soul-endowed aeon singular has congress with bodies" plural the soul-endowed differs from the fleshly in that souls with which it is endowed are eligible for eternal life

The word soul is sometimes used collectively for a group of people in some parts of the Bible Genesis 14:21 Genesis 23:8 Jeremiah 48:6

Genesis 14:21 After that the king of Sodom said to Abram: “Give me the souls, but take the goods for yourself.” 

The souls,” (Hebrew., han·ne´phesh, singular. but used collectively)

 

23:7 Thereupon Abraham got up and bowed down to the natives, to the sons of Heth, 

8 and spoke with them, saying: “If YOUR souls agree to bury my dead out of my sight, listen to me and urge Ephron the son of Zohar for me, 

9 that he may give me the cave of Mach·pe´lah, which is his, which is at the extremity of his field. For the full amount of silver let him give it to me in the midst of YOU for the possession of a burial place.” (Genesis 23:7-9 NWT)　

NWT Footnote: Lit., "with your soul," used collectively. Heb., 'eth-naph·shekhem´; Gr., psy·khei´.

Gen 23:8  and spoke to them, saying, If it be your will that I should bury my dead from before me, hear me, and entreat for me Ephron the son of Zohar, (Derby)

Gen 23:8  And said to them: If it please your soul that I should bury my dead, hear me, and intercede for me to Ephron the son of Seor. ()

Gen 23:8  and he speaketh with them, saying, ‘If it is your desire to bury my dead from before me, hear me, and meet for me with Ephron, son of Zoar; (Youngs)

KJV translates nephesh (H5315) as "mind" here!

Gen 23:8  And he communed with them, saying it be your mind (H5315) that I should bury my dead out of my sight; me, and intreat for me to Ephron

The phrase "If it be your will" (Derby) or "you are willing" (NIV) indicates "will" is also involved in this translation of nephesh:

"If you are willing to let me bury my dead." - Gen. 23:8 - NIV; NEB

So the noun soul can be used collectively for a group of people this agrees with the understand the psychic aeon in the The Concept of Our Great Power

Then, in this aeon, which is the psychic one,

The psychic aeon is a collective noun

The aeon is the totality of the persons who live during the time 

see Mental Perception for an understanding of the psychic aeon. It is a small one

Next the psychic aeon. It is a small one, which is mixed with bodies, by begetting in the souls (and) defiling (them). For the first defilement of the creation found strength. And it begot every work: many works of wrath, anger, envy, malice, hatred, slander, contempt and war, lying and evil counsels, sorrows and pleasures, basenesses and defilements, falsehoods and diseases, evil judgments that they decree according to their desires. (The Concept of Our Great Power, The Nag Hammadi Library)

 which is mixed with bodies, by begetting in the souls (and) defiling (them). For the first defilement of the creation found strength

this is not to be understood literally as natural human offsprings rather it is sin conceiving remember the questions from the letter of James 3:15 and Philo of Alexandria above 

Jas 3:15  This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal! (Rotherham’s Emphasized Bible)

Philo of Alexandria: Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated.

Psalm 7:14, ESV: Behold, the wicked man conceives evil and is pregnant with mischief and gives birth to lies.

The ancient text "The Concept of Our Great Power" from The Nag Hammadi Library paints a vivid picture of this psychic aeon. It emerges as a realm where the first tendrils of defilement found strength, birthing a multitude of works – works that spring from the tainted well of wrath, anger, envy, malice, and other divisive forces. This aeon, a collective noun encompassing generations, finds itself entwined with the physical realm, begetting in souls a defilement that taints the very essence of their being. The image is stark – a creation marred by the shadow of its own potential, a creation led astray by the siren calls of desires and self-serving judgments.

Yet, this concept of defilement is not to be taken as a literal offspring, but rather as sin's insidious conception. Just as James 3:15 suggests, there exists a wisdom born not from above but from the earthly, a wisdom that carries the imprint of the soul's defilement. In this light, the words of Philo of Alexandria resonate, describing the offspring of the soul as wickedness and passion. Here, wickedness conceives mischief, and lies are birthed – a poignant echo of Psalm 7:14.

The psychic aeon, a collective age, stands as a testament to the human condition. It reflects the perpetual struggle between the higher virtues that elevate humanity and the base impulses that tarnish the soul. This aeon, entwined with bodies, finds itself at the crossroads of potential, poised between the currents of defilement and the yearning for redemption.

The Psychic Heaven

The psychic heaven, i.e. the realm of the heavenly bodies, or the hebdomad the beings of the psychic realm, which rule the seven heavens, are reflections of their archetypes in the Pleroma

The spiritual substance is a single thing and a single representation, and its weakness is the determination in many forms. As for the substance of the psychics, its determination is double, since it has the knowledge and the confession of the exalted one, and it is not inclined to evil, because of the inclination of the thought. As for the material substance, its way is different and in many forms, and it was a weakness which existed in many types of inclination. (The Tripartite Tractate)

the images of the Pleroma which have been emitted in fact constitute this sphere. in which the aeon-logos resides and from which he creates and supervises the visible world

In Philo’s writings, the Logos is not only the pattern according to which the world was created (ἀρχέτυπος, παράδειγμα) or place (τόπος) for the Ideas, but also an instrument (ὄργανον) through which (δι’ οὗ) God created the world. The Logos also functioned as a cutter (τομεύς) that divided matter and shaped the cosmic elements (earth, water, air and water) out of it. (Opif. 25; Her. 140. See Runia, Philo of Alexandria, 446-451)

47 Now the Saviour became the first universal creator. “But Wisdom,” the second, “built a house for herself and hewed out seven pillars” and first of all she put forth a god, the image of the Father, and through him she made heaven and earth, that is “heavenly things, and the earthly” – the things on the right hand and on the left. This, as an image of the Father, then became a father and put forth first the psychic Christ, an image of the Son, then the archangels as images of the Aeons, then the angels of the archangels from the psychic and luminous substance to which the prophetic word refers, “And the Spirit of God was superimposed upon the waters,” declaring that in the combination of the two substances, made for him, the simple was superimposed but the heavy and material substance is borne under, the thick and coarse. But it is even suggested that this was incorporeal in the beginning when it is called “invisible.” Yet it was never invisible to any man that ever lived nor to God, for he made it. But he has somehow declared its absence of form, shape and design. (Extracts from the Works of Theodotus)

However, the psychic essence is not associated with Sophia’s will to turn back but it is simply presupposed as a luminous essence out of which the essences of the angels and the heavenly lights were made.

according to which the Savior is the “first creator” who delegated the final task of creation to Sophia and the Demiurge, who finally shaped the psychic heaven and material earth out of pre-cosmic matter (Gen. 1:1). It is notable that Heracleon also interpreted “all things” in John 1:3 to be a reference to “the cosmos and its contents” (Orig. Comm. Joh. 2.14).

the psychic heaven, i.e. the realm of the heavenly bodies, was ruled by the psychic “intellects,” who had their archetypes in the Pleroma

The Savior bestowed upon matter the capability of forming into two essences (hylic and psychic essences) and the elements of the world (earth, water, air and fire). The Savior left matter in a confused stage to be separated by the Demiurge into structures and bodies.

Hebdomad this is the domain of angelic manifestations and therefore the realm of archetypes, thrones and powers

Moreover, he says, the psychic substance is of a fiery nature, and they call it [Middle] Space and Hebdomad and Ancient of Days. And whatever other statements of this kind they make concerning this [space], they [in reality] refer to the [cosmic] psychic substance, which they declare to be the fabricative power of the [physical] world. And it is of a fiery nature. Moses also, says the writer, declares, 'The Lord, thy God, is fire burning and consuming,' for thus he would have it written." (Frangements of a Faith Forgotten)

the Psychic Realm is the Intermediate place called the Middle or the firmament, the hebdomad

"According to this, then, the soul [that is, the psychic substance] is partly mortal [and partly immortal], being as it were a kind of mean. (It is [both] the Hebdomad [the sublunary space] and [also] the means of bringing the Hebdomad to an end.) For it is below the Ogdoad [the mind or spirit-substance]--where is Wisdom, the day of perfect forms [that is, the sun-space], and the Common Fruit of the Pleroma--but above the hylic matter [the earth-space], of which it is the fashioner [or demiurgic power]. If then the soul is made like unto the things above, it becomes immortal, and entereth into the Ogdoad; which is, he says, the Jerusalem above the heavens; whereas if it be made like to matter, that is to say the material passions, then it is destructible and perishes." (Frangements of a Faith Forgotten)

there are many realms or worlds astronomical and physical worlds, worlds of thought, spiritual worlds and so on in every one of them the Father is all in all.

the material world knowable by the senses, the invisible world of angels and the divine world of Reality

The spiritual is the realm of absolute principles; the psychical is the realm of thought images; the physical is the realm of manifestation. The well-balanced, thoroughly developed man, of which Jesus is the type, comprehends and consciously adjusts his spirit, soul, and body as a whole, and thereby fulfills the law of his being. Those who are on the way to this attainment have various experiences, which are symbolically set forth in the Scriptures.

The soul touches both the higher realm of the pleroma, from which it receives direct inspiration, and the external world, from which it receives impressions. But as man brings into expression the original image and likeness of the divine mind his soul is purified and established in its primitive innocence.

food for the soul. The soul is fed by the divine mind, the true food for the soul is the Word of God. The Word of God when properly understood gives eternal life.

Psychic thoughts that connect the individual soul with the soul of the earth and the heavenly bodies. They are not spiritual, but shine by borrowed light.

the psychical realm of consciousness in man is the power of confusion

the psychical realm is deceptive for it is governed by the outward senses
the psychical realm lacks true spiritual discernment
the psychical realm is the domain of thought images