Sethian Gnosticism: A Historical and Theological Overview

Sethian Gnosticism: A Historical and Theological Overview 

**Sethian Gnosticism: A Historical and Theological Overview**  

The Sethians were a sect of early Gnosticism that centered their beliefs around Seth, the third son of Adam and Eve, whom they regarded as the progenitor of a spiritual lineage distinct from the rest of humanity. This group, which flourished between the 2nd and 4th centuries CE, produced numerous texts reflecting their cosmology, theology, and interpretation of biblical history. Heresiologists such as Irenaeus, Epiphanius of Salamis, and Hippolytus of Rome documented their beliefs, often critically, yet these records provide valuable insights into Sethian thought.  

### **Origins and Core Beliefs**  

Sethian Gnosticism emerged within a broader context of Jewish and Christian mystical traditions. Unlike other early Christian groups, the Sethians believed that the material world was created by a lower, ignorant deity rather than the supreme God. This creator, often equated with the Demiurge, was responsible for trapping divine sparks within human bodies. However, Seth’s descendants, the "seed of Seth," were thought to possess a unique connection to the higher divine realm.  

The Sethians maintained that a divine being, sometimes called Barbelo or the Forethought, emanated from the ultimate, unknowable God. Through a series of emanations, various divine entities emerged, including Christ, who descended into Jesus of Nazareth. In contrast to orthodox Christian views, Sethians taught that Jesus was an incarnation of Seth, sent to awaken the elect to their true spiritual nature.  

### **Cosmology and Mythology**  

Sethian cosmology was deeply complex, often presented in elaborate mythic narratives. According to their teachings, the highest God, the *Invisible Spirit*, emanated Barbelo, the divine Mother, who, in turn, generated various divine attributes and beings. Through a series of further emanations, lesser divine figures emerged, including Sophia (Wisdom). Sophia, acting independently, brought forth an ignorant creator god, sometimes identified as Yaldabaoth, who fashioned the material world.  

This creator, unaware of the higher God, ruled over a hierarchy of lesser archons (rulers) who sought to keep humanity enslaved in material existence. To counteract this oppression, the divine realm sent Seth and later Jesus as emissaries to awaken the spiritual seed within humanity.  

### **The Role of Seth**  

Seth was a central figure in Sethian theology. Unlike Cain and Abel, whose lineages were seen as corrupted by the archons, Seth was believed to be divinely appointed to preserve the true knowledge (*gnosis*). His descendants, the Sethians, were thought to be spiritually superior, capable of escaping the cycle of reincarnation and returning to the divine realm.  

Some Sethian texts describe Seth as an eternal figure who reappears throughout history, including in the form of Jesus. This perspective led to accusations from early Church Fathers that the Sethians denied the true humanity of Jesus, aligning them with docetic Christology, which claimed that Christ only appeared to have a physical body.  

### **Sethian Texts**  

Several significant texts associated with Sethian Gnosticism have been discovered, particularly among the Nag Hammadi library, a collection of Gnostic writings found in Egypt in 1945. Some of the most important Sethian texts include:  

- **The Apocryphon of John** – A foundational work describing the Sethian cosmology and the fall of Sophia.  

- **The Gospel of the Egyptians** – Expounds on the role of Seth and the Sethian race.  

- **The Trimorphic Protennoia** – Presents a poetic vision of the divine revelation through different manifestations.  

- **The Three Steles of Seth** – A mystical hymn attributed to Seth, detailing the ascent of the soul.  

### **Sethians and Other Gnostic Groups**  

Sethianism shares similarities with other Gnostic traditions, including Valentinianism, yet it remains distinct in its focus on Seth as a salvific figure. While Valentinian Gnosticism integrated more closely with Christian theological concepts, Sethianism retained a more dualistic worldview, emphasizing the opposition between the material and spiritual realms.  

Sethian beliefs also parallel some Jewish mystical traditions, particularly those concerning Adam’s divine image and the pre-existence of certain souls. Some scholars suggest that Sethianism may have originated within heterodox Jewish circles before absorbing Christian elements.  

### **Opposition from Early Church Fathers**  

Christian heresiologists such as Irenaeus, Tertullian, and Epiphanius of Salamis condemned Sethian teachings, branding them as heretical distortions of biblical truth. Epiphanius, in particular, described the Sethians as a secretive sect that ascribed divine status to Seth and believed in a radical dualism between spirit and matter. He accused them of reading apocryphal scriptures and engaging in esoteric rituals meant to invoke divine knowledge.  

Despite this opposition, Sethian Gnosticism continued to influence later mystical movements, including Manichaeism and medieval esoteric traditions.  

### **Decline and Legacy**  

By the 4th and 5th centuries CE, Sethian Gnosticism had largely disappeared, likely due to suppression by Christian authorities and the rise of a more institutionalized church structure. However, its ideas persisted in various mystical and esoteric traditions, resurfacing in later Gnostic revivals and contemporary spiritual movements.  

The discovery of Sethian texts at Nag Hammadi has provided modern scholars with a more nuanced understanding of their beliefs, revealing a complex theological system that sought to answer profound questions about the nature of existence, divine revelation, and humanity’s ultimate destiny.  

In conclusion, Sethian Gnosticism represents a unique strand of early Gnostic thought that placed Seth at the center of salvation history. Its rich cosmology, emphasis on hidden knowledge, and vision of divine restoration continue to intrigue scholars and spiritual seekers alike.

The Apocryphon of John

The Apocryphon of John

# **The Apocryphon of John from the Nag Hammadi Library**  

The *Apocryphon of John*, written between 120-180 AD, is one of the most important texts in the Sethian Gnostic tradition. It presents a post-ascension appearance of Jesus to the Apostle John, during which Jesus imparts secret knowledge about the nature of God, creation, and the origins of the material world. The text was discovered in the *Nag Hammadi Library* and has long been associated with Sethian Gnosticism, a movement that diverged sharply from both Jewish and early Christian teachings. While some regard it as a key source for understanding Gnosticism, others, including early Church writers, dismissed it as a heretical work with no apostolic authority.  

## **Origins and Reception**  

The *Apocryphon of John* was known to early Christian theologians, particularly Irenaeus of Lyon, who referenced it in *Against Heresies* (c. 180 AD). He described it as one of the many false writings used by heretical groups to deceive those unfamiliar with the true scriptures:  

> “An indescribable number of secret and illegitimate writings, which they themselves have forged, to bewilder the minds of foolish people, who are ignorant of the true scriptures.” (*Against Heresies* 1.20.1)  

Irenaeus’ critique highlights a key issue with the text—it lacks apostolic authority and presents a worldview fundamentally different from that found in Jewish and Christian scriptures. Unlike the canonical Gospels, which are rooted in historical events and eyewitness testimonies, the *Apocryphon of John* is a later theological work reflecting Sethian cosmology rather than the teachings of Jesus and the apostles.  

## **Themes and Content**  

The *Apocryphon of John* presents a radical reinterpretation of creation, focusing on the concept of a hidden, unknowable God beyond the material world. The text begins with John in deep grief after the crucifixion of Jesus. Suddenly, Christ appears to him in a vision, offering secret teachings:  

> “It happened one day when John, the brother of James – who are the sons of Zebedee – went up and came to the temple, that a Pharisee named Arimanios approached him and said to him, ‘Where is your master, whom you followed?’ And he said to him, ‘He has gone to the place from which he came.’” (*Apocryphon of John*)  

This passage establishes the setting for Jesus’ revelation, which focuses on the true nature of God, the flawed creator (Demiurge), and the divine realm.  

### **The True God and Barbelo**  

Unlike the Hebrew Bible’s portrayal of a single, personal Creator, the *Apocryphon of John* describes an ultimate, unknowable divine entity called the Invisible Spirit:  

> “He is the invisible Spirit, whom one cannot comprehend, whom one cannot see, and who has always existed eternally.” (*Apocryphon of John*)  

From this divine source emanates Barbelo, a feminine principle associated with forethought and wisdom:  

> “She became the first thought, the image of the Spirit. She became the womb of everything, for she is prior to them all, the mother-father, the first man, the Holy Spirit.” (*Apocryphon of John*)  

This trinity of the Invisible Spirit, Barbelo, and the divine Christ-child reflects the Sethian reinterpretation of divinity, differing from both Jewish monotheism and Christian teachings about the Father, Son, and Holy Spirit.  

### **The Creation of the Material World**  

One of the most controversial aspects of the *Apocryphon of John* is its rejection of the biblical doctrine of creation. In Genesis, God creates the world and declares it “very good.” In contrast, the *Apocryphon of John* introduces a flawed creator, the Demiurge (Yaldabaoth), who is ignorant of the true God and creates the material world out of arrogance:  

> “And when he saw creation which surrounds him and the multitude of angels around him who had come forth from him, he said to them: ‘I am a jealous God and there is no other God besides me.’ But by announcing this, he indicated to the angels who attended him that another God does exist.” (*Apocryphon of John*)  

This view stands in direct opposition to the biblical affirmation that creation is good. Sethians saw the physical world as a prison for divine sparks trapped in human bodies, a concept foreign to both Judaism and early Christianity.  

### **The Role of Sophia**  

Sophia, a key figure in Gnostic mythology, plays a crucial role in the creation story. She acts independently of the divine realm and, in her error, gives birth to the Demiurge:  

> “And when she saw what her desire produced, it changed into a form of a lion-faced serpent. Its eyes were like lightning fires which flash.” (*Apocryphon of John*)  

This portrayal of Sophia as a fallen divine being contradicts the biblical depiction of wisdom as a positive attribute of God. The Sethian narrative reinterprets Genesis, placing Sophia in a tragic role that distances her from the Hebrew concept of divine wisdom.  

## **Why the Apocryphon of John Differs from Christian Teachings**  

The *Apocryphon of John* reflects the Sethian attempt to incorporate Jesus into their mythological framework while redefining essential theological concepts. Unlike the Gospels, which emphasize Jesus as the Son of God who redeems humanity through His death and resurrection, the *Apocryphon of John* presents Jesus as a revealer of secret knowledge rather than a savior in the traditional Christian sense.  

Furthermore, the text's portrayal of creation as fundamentally flawed contradicts both Jewish and Christian theology. In Genesis, God’s creation is good, and in Christian doctrine, Jesus comes to restore humanity through resurrection, not through secret knowledge. The Sethian view of salvation as an escape from the material world differs drastically from the Christian hope of bodily resurrection and the renewal of creation.  

## **Why Christians Should Reject Sethianism**  

While the *Apocryphon of John* provides valuable insights into the beliefs of the Sethian Gnostics, it should not be considered a reliable source for understanding Jesus or early Christianity. The text does not have apostolic authority, and its teachings diverge significantly from both Jewish scripture and the teachings of Jesus and His disciples.  

For those interested in exploring early Christian thought beyond the canonical texts, works like the *Gospel of Thomas*, *Gospel of Truth*, and *Gospel of Philip* provide better insights, as they are more aligned with Valentinian traditions, which maintain a stronger connection to Christian themes. The *Apocryphon of John*, by contrast, represents a radical departure from Christianity, making it an unreliable source for understanding Jesus’ true teachings.  

## **Conclusion**  

The *Apocryphon of John* is an important historical document for studying Sethian Gnosticism, but it should not be mistaken for a Christian text. Its rejection of the biblical doctrine of creation, its reinterpretation of God, and its emphasis on secret knowledge make it incompatible with both Jewish and early Christian beliefs. While it offers insight into a particular religious movement of the early centuries, its teachings should be recognized as a late and non-apostolic distortion of the Gospel message.

The Apocryphon of John (120-180AD)


The Apocryphon of John describes an appearance of Jesus to the Apostle John (after Jesus’ ascension) in which Jesus provides John with secret knowledge, much like other accounts in the tradition of Sethian texts. It is described in a work from AD 180 called Against All Heresies.

Most people would tell you that if you want to understand Gnosticism you should study the Apocryphon of John however I would have to disagree with this I would advise you to study the Gospel of Thomas and Philip 

Why Isn't It Considered Reliable?

In Judaism and Christianity, God's creation is good from the start. The Apocryphon of John's creation story denies this theological starting point. No Christian accepting the creation as it is from Genesis would see the Apocryphon of John story as true or credible.

From a very early date, this book was identified as a Sethian Gnostic fabrication and late document that has no Apostolic eyewitness connection to the Apostle John. In Against Heresies we read the text was one of “an indescribable number of secret and illegitimate writings, which they themselves have forged, to bewilder the minds of foolish people, who are ignorant of the true scriptures.”

How Does it confirm or give support to the Life of Jesus?

The Apocryphon of John presumes the life, death, resurrection and ascension of Jesus. It also affirms that John was the brother of James and the son of Zebedee, and that John was an important disciple of Jesus (who is described as a Nazarene). Jesus is also given the title “Savior” (although the meaning of this term is different in Sethianism).

Where (and Why) Does It Differ from the Reliable Accounts?

The Apocryphon of John is concerned primarily with an account of the creation of the world. The text was discovered in the Nag Hammadi library as the first document in a series of Sethian Gnostic texts and it includes the most detailed Sethian creation mythology. The role and position of Jesus in the Godhead is very different from biblical canonical descriptions as a result of the preconceived ideas of Sethians who wrote this text. Sethian believers appear to have accepted the historicity of Jesus but attempted to place Him within their preconceived Sethian beliefs.

What is the Psychic Aeon The Psychical Realm

The Psychic Realm

A Study of The Psychical Realm
or 

Gnostic Teaching on the Psychic Aeon

What is the Psychic Aeon?

When discussing the term "psychic aeon," it is important to first understand what "psychic" means in this context. Unlike its popular usage in contemporary culture (such as in relation to fortune-telling or the "psychic hotline"), the term "psychic" here refers to "psyche," the Greek word for "mind" or "soul." Thus, when we refer to someone as being centered in the "psychic" realm, we are describing a person whose life and actions are influenced by the mind, intellect, and emotions, as opposed to the "pneumatic" or spiritual realm, which is connected to divine breath or spirit (pneuma). The psychic realm is marked by a focus on the material and natural aspects of life, where reason and emotions drive decisions and actions.

The word "psychic" is derived from the Greek adjective *psychikos* (meaning "soulish" or "ensouled"), which is linked to *psuché* (meaning "soul"). In Strong's Concordance, *psychikos* (Strong's 5591) denotes the "lower" or "natural" aspect of humanity, associated with behaviors tied to the material world, such as those driven by carnality or physical existence apart from divine inspiration (e.g., Jude 1:19, 1 Corinthians 15:44-46). This concept also emphasizes the idea that the body and soul are intertwined, with *psuché* often used synonymously with the physical body.

### The Psychic Aeon in "The Concept of Our Great Power"

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)

The psychic aeon, as described in "The Concept of Our Great Power" from the *Nag Hammadi Library*, is a time period or age in which humanity, influenced by the soul (or *psyche*), exists in a state of defilement and sin. According to the text, this aeon is "mixed with bodies, by begetting in the souls (and) defiling (them)." In this age, the soul becomes tainted by negative forces such as wrath, anger, envy, malice, hatred, and falsehood, resulting in a world dominated by human passions and desires. The text explicitly states that "the first defilement of the creation found strength," leading to the conception of "every work" of destruction, including war, lies, sorrow, and disease. This state of moral degradation and impurity defines the psychic aeon (The Concept of Our Great Power, The Nag Hammadi Library).

The psychic aeon is not to be understood literally in terms of biological reproduction or the natural birth of children. Rather, it speaks metaphorically of the "begetting" of sin in the soul. This mirrors the biblical notion of sin as something that "conceives" and brings forth evil deeds. As the Psalmist writes, "Behold, the wicked man conceives evil and is pregnant with mischief and gives birth to lies" (Psalm 7:14, ESV). Similarly, the Apostle James writes about the "earthly" wisdom that originates "from the soul" and is "demonic" (James 3:15), which again ties into the concept of the psychic realm governed by unholy desires, emotions, and worldly wisdom.

This is reinforced by the words of Philo of Alexandria, who described the soul’s "female offspring" as wickedness and passion, which make a person "effeminate in every one of our pursuits" (Philo, *On the Contemplative Life*). Here, he contrasts the "healthy state of the passions" (virtue) with the unhealthy, leading to the degradation of the soul, similar to what is described in the psychic aeon.

### The Collective Nature of the Psychic Aeon

The psychic aeon is described as a collective noun, referring not to an individual but to the entire human race during a specific age. It "has congress with bodies" (The Concept of Our Great Power), signifying that this aeon encompasses all human beings, whose actions are shaped by the passions of the soul. The "soul-endowed aeon" specifically refers to humanity after the flood, implying that this age will persist until the final consummation, when it will be replaced by a new, purer aeon.

Interestingly, the Bible also uses the term "soul" collectively in various contexts. In Genesis 14:21, for example, the king of Sodom asks Abraham for the "souls" of the people, which here refers to the totality of persons, not individual souls (Genesis 14:21, NWT). Similarly, in Genesis 23:8, Abraham refers to the "souls" of the Hittites collectively, signifying a group of people. This collective understanding aligns with the idea that the psychic aeon refers to the collective human experience during a particular time, one governed by soul-driven passions and actions.

### The Coming of the Savior

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 Concept of Our Great Power, The Nag Hammadi Library)

In the *Nag Hammadi* text, the prophecy speaks of a figure who will come in the psychic aeon—someone who will bring knowledge of the "great Power" and restore the soul. This figure, symbolized as "Noah," will proclaim the coming aeon and speak in parables, as Jesus did in his earthly ministry. This savior figure is described as speaking in seventy-two tongues and performing miracles, including raising the dead and overcoming the dominion of Hades (The Concept of Our Great Power, The Nag Hammadi Library).

The *The Concept of Our Great Power* also speaks of the eventual restoration of divine order, where mercy and wisdom will prevail over the chaos of the psychic aeon. "Then mercy will come…through Sophia…. The firmaments will collapse down to the abyss. The children of matter will perish. From that moment they will not exist. Then will appear the souls who are holy through the light of the Power that is exalted above all powers, the immeasurable, the universal" (The Concept of Our Great Power, The Nag Hammadi Library). In the final consummation, the souls who have been purified through divine wisdom, represented by Sophia, will enter a new aeon of beauty and peace.

### Conclusion

In summary, the psychic aeon represents the realm of human experience dominated by the natural soul and its attachment to the material world. This aeon is fraught with defilements and negative emotions that arise from the soul's engagement with the body and the physical realm. However, it is also a time of potential transformation, as individuals can receive the wisdom of the divine and transcend the corruption of the psychic aeon. Ultimately, through the intervention of a divine figure and the wisdom of Sophia, the souls who are purified will be restored to eternal life in the new aeon.

Original article

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. (Douay-Rheims Bible)

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