We Are the Aeons of God Genesis 22:17

We are the Aeons of God 

2enoch 65:3 And the Lord broke up the age for the sake of man ... and divided into times, and from the times he established years, and from the years he set months, and from the months days. And he set the seven days, and in them he set hours, and minutely measured the hours so that a person might think about time, and so that he might count the years and the months and the days and the hours and the perturbations and the beginnings and the endings, and that he might keep count of his own life from the beginning unto death

Just as the present aeon, though a unity, is divided by units of time and units of time are divided into years and years are divided into seasons and seasons into months, and months into days, and days into hours, and hours into moments, so too the aeon of the Truth, since it is a unity and multiplicity, receives honor in the small and the great names according to the power of each to grasp it - by way of analogy - like a spring which is what it is, yet flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit, or like a human body, which is partitioned in an indivisible way into members of members, primary members and secondary, great and small. (The Tripartite Tractate)

So what's being said here is there is the definition of time and time is not a measure of numbers but rather time is a measure of individuality and having those individual experiences is what passes time by way of analogy like a spring which is what it is it flows into streams and lakes and canals and branches so it's the passing of a stream of experience that is time

Noting that Aeons are the materialization of motion; being time.

Time

What is time? Time is the motion of the sun, moon, and stars in relationship to one another.

Psalm 104:19 He has made the moon for appointed times. The sun itself knows well where it sets

The planetary luminaries of the Sun and the moon define years and months. The earth itself defines 'days', although it is the rotation with respect to the Sun that we actually see. So a day is one time of the earth around itself. A month is one time of the moon around the earth. A year is one time of the earth around the Sun. All three are ‘times’ of revolution, cycles. These are God’s celestial time pieces. In scientific terms a 'time' is a 'cycle'.

So in the bible a 'Time' can stand literally or symbolically for a day, a month or a year (occasionally also for an hour).

Spiritual Time

"And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons and for days, and years: And let them be for lights in the firmament of heaven to give light upon the earth: and it was so ... in blessing I will bless thee and in multiplying I will multiply thy seed as the (1) stars of heaven and (2) as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies," (Genesis 1:14-15, Genesis 22:17).

God Himself is the Great Light which the earthly sun symbolizes. Mother Wisdom is symbolized by the moon, and the stars are human beings. And in that regard, the figure of a man is shaped like the familiar 5-pointed star. Our numbers and our "work" constitute "days, seasons, and years". In our world men use clocks, watches, sun dials, and hourglasses to mark "TIME".

Spiritually speaking each son and daughter (sun/moon) pair as one day of spiritual "TIME" is the equivalent of 1000 earthly years. No man has made it alive down here for a full "day". Adam and Methuselah came closest, but their time was cut short because of the introduction of "sin". One looks at a "watch" in order to tell the time. Heavenly "Watchers" look at men below to observe our motions (works). 

Because all men are "watched" by the Heavenly Hosts, we are all "human watches" designating time. Watches "tick" and so do fleshy watches. Our hearts beat daily as time goes by. When our hearts stop beating, the watch stops and time is up h. An hourglass is filled with sand which trickles downward as the hour passes. When all the sand is in the lower part of the glass, one hour has expired. 

Man's body is the "sands of time". When a certain number of human bodies have been lowered in their graves, one spiritual hour has passed. And in regard to this time analogy, when Jesus warned us in parable "not to build a house on sinking sand", he was teaching us not to build our doctrines and place our confidence in the teachings, traditions, and opinions of men, because man's mind and thinking is also under the influence and regulation of sin, (Proverbs 16:25; Daniel 7:4; Revelation 13:4-7). 

We Are Signs and Seasons

“’Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. Zechariah 3:8 compare Isaiah 8:18 Isaiah 20:3 Ezekiel 12:11 Ezekiel 24:24

Men are also for signs and seasons. God uses them to be signs to the kingdoms of this world and as markers for the watching Hosts above.  Abraham was made into a "sign" by God to symbolize Faith. Moses was made into a very important sign to Pharaoh and later generations. (Exodus 7:1) The most famous sign was Jesus himself. Everything he did or said has very great importance and impact for humanity and the revelation of the judgment. Revelation 17:15. Revelation 10:11

Ode 12

He has filled me with words of truth, that I may proclaim Him.
And like the flowing of waters, truth flows from my mouth, and my lips declare His fruits.
And He has caused His knowledge to abound in me, because the mouth of the Lord is the true Word, and the entrance of His light.
And the Most High has given Him to His generations (Aeons), which are the interpreters of His beauty, [the Key of Knowledge found within His Word]
And the narrators of His glory,
And the confessors of His purpose,
And the preachers of His mind,
And the teachers of His works.
5 For the swiftness of the Word is inexpressible, and like its expression is its swiftness and force; 

6 And its course knows no limit. Never doth it fail, but it stands sure, and it knows not descent nor the way of it. 

7 For as its work is, so is its end: for it is light and the dawning of thought; 

8 And by it the generations (Aeons) spoke to one another, and those that were silent acquired speech. [Blessed are they who by means thereof have understood everything, and have known the Lord in His truth]

The Aeons are personified in the Odes the generations of [past] aeons (Ode 12:4, 8) are represents as, some of them, "speaking" while others are "silent." The generations are past aeons of believers the Elect. They speak to each other by the word, the prophetic messages of the scriptures

The Patriarchs were called Fathers of the Age." or the The Leader of the Age (or, World), "the days of the Fathers of the Age (or, World}."

and the Father is actively carrying out His Thought of Redemption, by the Word, through the aeons, and not as the mere object of a contemplative

Philo speaks of "aeon" as being in the life of God what "time" is in the life of Man. Time is measured by material motion, but aeon by immaterial or 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. 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

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"],

Philo says (i. 277) that "time," xpuvos, being measured by the motions of the material 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." 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 (6 x n P l C"f Ji(l "^--- 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.

The Jews believed that all through the generations, from Adam to Abraham, God was waiting for the latter that He might begin to build His Habitation. Before Abraham, all was swamp. When he came, the rock rose to the surface, and building became possible. In effect, the Building was begun when Abraham "believed."

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 material, acoti 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

This Aeon

However believers should be careful that the aeon their mind and heart is dwelling on is not the present aeon of this order of things: 

2Cor 4:4  In whom, the god of this age, hath blinded the minds of the unbelieving, to the end they may not discern the radiance of the glad-message of the glory of the Christ--who is the image of God.

Our mind can easily become corrupted. The joys and goals of this age can distract us or even replace our God-given hope

Rom 12:2  and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what [is] the will of God — the good, and acceptable, and perfect.

 What is meant by being “conformed to this age”? To be “conformed to this age” is to attach greater importance to the joys and goals of this life rather than to spiritual matters. Things of the Spirit should always come first in our life.

"be not fashioned or shaped in harmony with this present age, either in your thinking or your way of life".

"This age" — Gr. aion, the age. Paul refers to the present times in which the works of the flesh predominate in the ways of mankind, which are antagonistic to the ways of the Spirit (Jn. 7:7), and from which believers had separated in order to serve the Truth (Gal. 1:4). Paul told the Ephesians that "in time past ye walked according to the course (aion) of this world (kosmos), according to the prince of the power of the air, the spirit that now worketh in the children of disobedience" (Eph. 2:2). It was the "princes of this world (aion)" that "crucified the Lord of glory" in their ignorance of the divine purpose (1Cor. 2:8), for the wisdom of this aion is deceptive (1cor 3:18), and it blinds "the minds of them which believe not" (2Cor. 4:4). Therefore, believers should not seek identification with the aims and objects of an "age" that is destined to pass away in ignominy. By not conforming to this age, we must concentrate our spiritual gaze upon the age to come, which will replace this sorrowing, sinful present existence (Eph. 2:7).

CONCLUSION

We are the Aeon of God. Each man is his own hourglass, and every time a man dies a "human watch" ceases. We are God's stars and we roll up as a scroll rolled together as fast as we die. We are TIME stuck together by PASSING OVER to that "general assembly of the church of the firstborn" that Paul talked about. Each "star" rises when the Father calls his spiritual name which He alone knows. 

So let us rejoice in the goodness of the Most High as revealed in this Judgment Hour! "There is a season and a time to every purpose under Heaven", Ecclesiastes 3:1. This is YOUR TIME TO LAUGH!

Who is Sophia? Proverbs 8:22

Who is Sophia?

7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Bible, the name "Sophia" does not refer to a specific character or person. The term "Sophia" is derived from the Greek word for "wisdom" and is often personified as a feminine attribute or concept. While wisdom is personified in various passages, it is not presented as a distinct divine being or entity.

In the Old Testament, particularly in the Book of Proverbs, wisdom is personified as a woman who calls out to people and offers guidance. Proverbs 8:1-36 and Proverbs 9:1-6 provide vivid descriptions of wisdom as a feminine figure who speaks and instructs.

In the New Testament, Jesus is described as embodying divine wisdom (1 Corinthians 1:24, 30). However, there is no specific character named "Sophia" in the biblical narrative.

7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Wisdom of Solomon, Sophia is personified as a feminine figure and is associated with attributes such as wisdom, light, and reflection of God's glory. Some interpretations draw parallels between Sophia and the Holy Spirit, highlighting the feminine symbolism of both. However, it is crucial to recognize that this is a theological interpretation and not a universally accepted doctrine within Christianity.
Sophia is a aspects or one of the attributes of the Deity. She is is the breath of God, the Father’s first emanation, reflection, image the first of his creation (Wisdom 7:25,26; Prv 8:22) his companion (Prv 8:30) Her role as his “thought” could be read out of the Greek version of (Proverbs 24:7.48 )

Sophia is identified with the holy spirit (Wisdom 7:7 7:22-2 9:17)

Sophia is called the breath of God (Wisdom 7:25) the Hebrew word for breath can be translated spirit. Therefore wisdom is the holy spirit which in Hebrew is a feminine noun. So we can conclude that Wisdom and the holy spirit are synonymous



Sophia is personal in that she is of God Himself. Sophia is not personal in the sense of being some other person within the Godhead"

Wisdom is more than just a personification; she is an expression of the feminine aspects of God.

Jesus says wisdom is know by her children (Matt 11:19 compare Luke 7:35)
and we are born of the spirit (John 3:6)

Wisdom or Sophia is a feminine aspects of God or one of God's attributes.

In a document called the Tripartite Tractate from the Nag Hammadi Library, the Father does not have a partner therefore Sophia is not a separate person but an aspect of the Father

If Sophia is a feminine aspects of God than God is androgynous being both Father and Mother the holy spirit is the feminine aspect of God. In Hebrew the word spirit is a feminine noun. That is why it can be spoken of as a Mother giving birth. (John 3:8) However the holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. (Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33.) The Spirit is not a 'separate' or 'other' person. (Ac 7:55, 56; Re 7:10) The spirit is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. (Ps 104:30; 1 Cor 12:4-11.)

Therefore the Sophia is a feminine aspect of God his holy spirit. Sophia can be described as the wisdom of God, and, the holy spirit or active force which emanates from God. The Sophia is seen as being expressed in all creation and the natural world as well as, the Holy Spirit is an equivalent expression with Sophia, being the feminine counterpart to the masculine Logos. Whereas the latter is manifested in Jesus of Nazareth, the former is effectively manifested in the Church which Begets, anoints, Empowers, leads God’s people today. Joh 3:5-8; 2Co 1:21, 22 Ga 5:16, 18.


In Gnosticism Sophia is an Aeon. Aeons are both divine beings higher than the angels just like Jesus has been given a position higher than the angels. As well as been aspects of the Deity


In the Gnostic systems Sophia is s split into a higher and lower wisdom

Sophia's descent is her fall (1 enoch 42:1) her recent to her dwelling place in the clouds (1 enoch 42:2 Sir 24:4 Bar 3:29) is the creation sevenfold cosmic structure Prv 9:1

sophia descending in 1 enouch 42 should be understood as a descent before the world came into being her descent results in the creation of the physical universe

The Elohim Angels are Aeons psalm 104:4

 The Elohim Angels are Aeons

The concept of angels, often referred to as messengers of God, is a subject of deep spiritual reflection across various religious traditions. In the Hebrew Bible, the word "malakh" and its Greek counterpart "aggelos" both mean "messenger." These terms describe both human and divine messengers, as seen in texts like Matthew 11:10, Luke 7:24, and James 2:25. The term "Sons of God" can similarly refer to both angels and men, as exemplified in Job 38:7, Deuteronomy 14:1, and John 1:12. These instances suggest that the divine and human realms share a complex connection, where divine messengers transcend physical and spiritual boundaries. 

In Gnostic texts, the idea of divine beings extends further into the concept of Aeons. Aeons are not mere beings or celestial locations but are hypostases, or extensions of God, representing aspects of the divine. These emanations of God are boundless and eternal, lacking any spatial or temporal limitations. Aeons are extensions of divine unity, manifesting as individual essences while remaining part of a unified whole. This is where the connection between angels and Aeons becomes significant.

In Gnosticism, Aeons are depicted as personifications of divine attributes or archetypes. They are spiritual forces through which one can experience the essence of God. For example, to attain eternal life, one would seek the Aeon representing eternal life. To seek divine truth, one would go through the Aeon of Christ. These Aeons, accessible through Gnosis, represent a path to understanding the true nature of God, beyond the teachings of established religious institutions. 

The Gnostic understanding of Aeons provides a deeper insight into the nature of angels. Angels, in this context, are not external beings but divine thoughts, spiritual perceptions, and insights that dwell in the presence of God. They are the personified ideas and messages from the divine mind, projected into human consciousness. In this view, angels are hypostases of the One, extensions of the divine unity that transcend physicality. They represent the divine presence in the spiritual and intellectual realms, guiding human consciousness toward higher understanding.

In biblical texts, angels are often depicted as messengers of God, but they also have a broader role in Gnostic thought. They are described as beings of light, servants of God, and emanations of divine wisdom. For example, the Four Lights—Armozel, Oriel, Daveithai, and Eleleth—are described as angels who serve the divine Autogenes in the Gnostic *Apocryphon of John*. These angelic beings are extensions of the divine, representing different aspects of God's light and wisdom.

Angels are also associated with various spiritual rites in Gnosticism, such as the Five Seals, where they take on roles like giving robes, baptizing, enthroning, and glorifying the initiate. In this way, angels are seen as intermediaries who guide the soul through spiritual transformation and into the presence of the divine.

The Aeons, like angels, are extensions of the Father, emanating from the divine source without separation. They represent the expansion of the One into the many, yet all remain unified in their origin. This concept is expressed in Gnostic texts such as the *Tripartite Tractate*, which describes the emanation of the Totalities from the One as a process of extension rather than separation. In this view, the Aeons are like rays of light emanating from a single source, each representing a different aspect of the divine.

Angels and Aeons share many similarities, particularly in their roles as emanations of God and as beings of light. Both are organized into various orders or hierarchies, with some texts describing angels as part of the "Assembly of the Holy Ones" or "Shadowless Lights." In the *Gospel of the Egyptians*, angels are arranged into different orders, including thrones, powers, glories, authorities, and angels, all serving the divine purpose.

In conclusion, the Elohim, often associated with the concept of God in the Hebrew Bible, can be understood as Aeons in the Gnostic tradition. These Aeons are divine emanations, representing different aspects of God's essence, and are closely related to the idea of angels as spiritual messengers and extensions of the divine. The Gnostic interpretation of Aeons as hypostases of God offers a profound understanding of the interconnectedness of divine beings, human consciousness, and the ultimate unity of all creation in the One.

In both the Hebrew Bible and early Christian traditions, the concept of angels (malakh in Hebrew and aggelos in Greek) emerges as divine messengers. However, in Gnostic thought, these angels transcend their traditional roles as individual entities. Instead, they are seen as Aeons—eternal extensions or hypostases of the divine. This interpretation enriches our understanding of the Elohim, a plural term often used for God in the Hebrew Bible, by aligning them with the Gnostic idea of Aeons.

The term "Elohim," used in Genesis 1:26 ("Let us make man in our image"), is plural, indicating a multiplicity within the divine essence. In Gnostic teachings, this plurality can be understood as the Aeons—divine attributes or hypostases that emanate from the One, the ineffable source of all being. The Apocryphon of John, a Gnostic text, describes how the One extends itself into the many through a series of emanations known as Aeons. These Aeons are not separate beings but are rather aspects of the divine unity, similar to how the Elohim represents a plurality within the unity of God.

Gnostic texts further elaborate that these Aeons are not confined to time and space. They are eternal, boundless, and spiritual, emanating from the divine source without separation. As the *Tripartite Tractate* explains, the emanation of Aeons occurs not as a division from the One but as a continuous process of extension. This idea mirrors the concept of Elohim, where divine plurality exists within unity. Just as the Elohim in Genesis represent different facets of God's creative power, the Aeons are extensions of the divine essence, each representing a specific attribute or archetype of God.

The *Apocryphon of John* mentions four primary Aeons—Armozel, Oriel, Daveithai, and Eleleth—who serve the divine Autogenes (the self-generated One). These Aeons are also referred to as angels, suggesting that in Gnostic thought, angels and Aeons are synonymous. They are extensions of the divine mind, representing spiritual insights and attributes. This aligns with the biblical portrayal of angels as messengers or extensions of God's will, as seen in passages like Luke 1:11, where an angel delivers a divine message to Zechariah.

In addition to their roles as messengers, Gnostic Aeons are seen as personifications of divine principles. For example, in the *Sophia of Jesus Christ*, Christ describes the ineffable nature of the divine source, emphasizing that the One is beyond all creation and understanding. The Aeons, as extensions of this ineffable One, embody various divine attributes such as wisdom (Sophia), truth (Christ), and life (Eternal Life). These Aeons are not separate from God but are manifestations of God's essence, much like the Elohim in the Hebrew Bible.

The Gnostic understanding of Aeons also includes their role in human salvation. In Valentinian Gnosticism, the Elect—those who possess divine knowledge—are destined to reunite with the Aeons in the Upper Pleroma, the divine fullness. This is described in *Adversus Haereses*, where the spiritual beings will divest themselves of their souls and become intelligent spirits, ultimately reuniting with the angels (Aeons) around the Savior. This idea of reunion with the divine reflects the biblical concept of humans being made in the image of God, as seen in Genesis 1:26-27. Just as humans are created in the image of the Elohim, Gnostic believers seek to reunite with the divine Aeons, becoming one with God.

The Gnostic texts also provide a hierarchical structure of Aeons, similar to the angelic orders in traditional Christian theology. For instance, the *Gospel of the Egyptians* describes thrones, powers, glories, and authorities, all surrounding the divine presence. These orders of Aeons are akin to the angelic hierarchies mentioned in the New Testament, such as in Colossians 1:16, where Paul speaks of thrones, dominions, rulers, and authorities created by Christ.

In conclusion, the Gnostic concept of Aeons offers a profound interpretation of the Elohim as divine extensions rather than separate beings. Just as the Elohim in the Hebrew Bible represent the plurality within the divine, the Aeons in Gnostic thought are manifestations of God's attributes, emanating from the ineffable One. These Aeons, often identified with angels, serve as messengers, guides, and embodiments of divine principles, ultimately leading believers back to the divine source. Through this lens, the Elohim can be understood as Aeons, extensions of the divine unity that permeate all creation.

The concept of "Elohim" in the Hebrew Bible, often translated as "God" or "gods," can be intriguingly aligned with the Gnostic concept of Aeons when viewed through the lens of ancient esoteric teachings. Both terms refer to divine entities that are extensions or emanations of a supreme, ineffable source, with roles that encompass creation, governance, and the communication of divine will.

### Elohim as Aeons: The Nature of Divine Emanations

In Gnostic cosmology, Aeons are understood as hypostases or emanations of the One, the ultimate, ineffable source of all existence, sometimes referred to as the Monad or the Father. These Aeons are not independent beings but are extensions of the divine essence, each embodying specific attributes of the One. This idea is echoed in the Biblical concept of Elohim, where the term, though often singularly translated, is plural in form, suggesting a multiplicity within unity.

The Hebrew word "malakh" and the Greek "aggelos," both meaning "messenger," refer to divine messengers or agents of God, which aligns closely with the role of Aeons in Gnostic thought. These messengers, whether they are angels or Aeons, serve as intermediaries between the divine and the material worlds. For instance, the Gnostic text *The Sophia of Jesus Christ* describes the ineffable nature of the Father, who is beyond all comprehension, yet reveals Himself through the emanations known as Aeons.

### The Role of Aeons and Angels

Aeons in Gnostic belief are extensions of the Deity's unity, without spatial or temporal boundaries, representing various aspects of the divine. They are often personified as beings of light, similar to the angels in Judeo-Christian traditions. The *Apocryphon of John* mentions the Four Lights—Armozel, Oriel, Daveithai, and Eleleth—as key Aeons who emerge from the divine Autogenes, analogous to the high-ranking angels surrounding God's throne in the Bible.

Furthermore, Gnostic texts like the *Trimorphic Protennoia* and the *Gospel of the Egyptians* describe rituals involving angels who perform sacred functions, such as enrobing, baptizing, and glorifying the initiate. These angels, also referred to as "receivers" or "shadowless lights," can be seen as parallels to the Elohim who execute God's will in the Old Testament, as seen in Genesis 1:26-27, where God says, "Let us make man in our image, after our likeness."

### Angels as Extensions of the Divine

In both Gnostic and Biblical traditions, angels are more than mere servants; they are embodiments of divine thought or intention. For example, Luke 1:11 describes an angel of the Lord appearing to Zechariah, symbolizing a direct communication from God. This mirrors the Gnostic view of angels as spiritual perceptive faculties, dwelling in the presence of the Father, or Yahweh, and acting as divine messengers who manifest God's will in the material world.

Moreover, the *Gospel of the Egyptians* and other Gnostic writings elaborate on the hierarchical structure of these beings, organized into orders like thrones, powers, glories, and authorities. This hierarchy reflects the Biblical portrayal of angels, as seen in 1 Kings 22:19-21, where the prophet Micaiah envisions Yahweh's heavenly court, with the host of heaven standing by Him.

### Elohim and Aeons: A Unified Vision

In conclusion, the Elohim of the Hebrew Bible and the Aeons of Gnostic tradition share significant similarities, both representing extensions of the divine that interact with the material world. The Elohim, often perceived as plural, mirror the Gnostic concept of Aeons—divine emanations that are both distinct and united in their source. Through this lens, the Elohim can be seen as Aeons, bridging the ineffable One and the created order, revealing the divine will through their actions, much like the angels who serve as messengers in both traditions.

These parallels offer a profound insight into the nature of divinity, suggesting that the ancient understanding of God encompasses a multiplicity of forms, all rooted in the singular essence of the divine, transcending the limitations of time, space, and individual identity.

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)

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