The Figure of Error in the Odes of Solomon

The Figure of Error in Odes of Solomon







First a reading from Ode 38
1 I went up to the light of truth as if into a chariot:
2 And the Truth took me and led me: and carried me across pits and gulleys; and from the rocks and the waves it preserved me:
3 And it became to me a haven of Salvation: and set me on the arms of immortal life:
4 And it went with me and made me rest, and suffered me not to wander, because it was the Truth;
5 And I ran no risk, because I walked with Him;
6 And I did not make an error in anything because I obeyed the Truth.
7 For Error flees away from it, and meets it not: but the Truth proceeds in the right path, and
8 Whatever I did not know, it made clear to me, all the poisons of error, and the plagues of death which they think to be sweetness:
9 And I saw the destroyer of destruction, when the bride who is corrupted is adorned: and the bridegroom who corrupts and is corrupted;
10 And I asked the Truth 'Who are these?'; and He said to me, 'This is the deceiver and the error:
11 And they are alike in the beloved and in his bride: and they lead astray and corrupt the whole world:
12 And they invite many to the banquet, p. 138
13 And give them to drink of the wine of their intoxication, and remove their wisdom and knowledge, and so they make them without intelligence;
14 And then they leave them; and then these go about like madmen corrupting: seeing that-they are without heart, nor do they seek for it!
15 And I was made wise so as not to fall into the hands of the deceiver; and I congratulated myself because the Truth went with me,
16 And I was established and lived and was redeemed,
17 And my foundations were laid on the hand of the Lord: because He established me.
18 For He set the root and watered it and fixed it and blessed it; and its fruits are for ever.
19 It struck deep and sprung up and spread out, and was full and enlarged;
20 And the Lord alone was glorified in His planting and in His husbandry: by His care and by the blessing of His lips,
21 By the beautiful planting of His right hand: and by the discovery of His planting, and by the thought of His mind. Hallelujah.

Now we have read Ode 38 of the Odes of Solomon let us look at the word Error in the Bible


Error in the Bible
05771 עון ‘avon aw-vone’ or עוון ‘avown (#2Ki 7:9; Ps 51:5) aw-vone’ this Hebrew word is normally translated 1) perversity, depravity, iniquity, guilt or punishment of iniquity 1a) iniquity 1b) guilt of iniquity, guilt (as great), guilt (of condition) 1c) consequence of or punishment for iniquity
However the new world translation (1983 edition) translates this Hebrew word 05771 עון ‘avon as Error the Watchtower writes this about the word 05771 עון ‘avon:

,`a·won´ is the Hebrew term most frequently linked with or used in parallel with chat·ta´th´ (sin, missing the mark)

Thus, `a·won´ basically relates to erring, acting crookedly or wrongly. The Hebrew term refers to a moral error or wrong, a distortion of what is right. (Job 10:6, 14, 15

The “error” (`awon´) may be intentional or unintentional, either a conscious deviation from what is right or an unknowing act, a “mistake” (shegha·ghah´), which, nevertheless, brings the person into error and guilt before God. (Le 4:13-35; 5:1-6, 14-19; Nu 15:22-29; Ps 19:12, 13) If intentional, then, of course, the error is of far graver consequence than if by mistake. (Nu 15:30, 31; compare La 4:6, 13, 22.)

Error is contrary to truth, and those willfully sinning pervert the truth, a course which only brings forth grosser sin. (Compare Isa 5:18-23.) The apostle Paul speaks of “the deceptive power of sin,” which has a hardening effect on human hearts. (Heb 3:13-15; compare Ex 9:27, 34, 35.)

In the Septuagint the Hebrew word 05771 עון ‘avon is translated by the word G4108 πλάνη plánē


Prov 14:8 ¶ The wisdom of the prudent will understand their ways; but the folly of fools leads astray. LXX

LXX Deut 29:19 Job 19:4 Job 35:13 Ec 5:6 Ec 10:5 Isa 19:14 Isa 30:28 Isa 32:6 Jer 4:11 Jer 23:17 Eze 44:13 Eze 48:11 Dan 6:4

G4108 πλάνη plánē, plan'-ay; feminine of G4108 (as abstractly); objectively, fraudulence; subjectively, a straying from orthodoxy or piety:—deceit, to deceive, delusion, error.

Thayer:
1) a wandering, a straying about
1a) one led astray from the right way, roams hither and thither
2) metaph.
2a) mental straying
2a1) error, wrong opinion relative to morals or religion
2b) error which shows itself in action, a wrong mode of acting
2c) error, that which leads into error, deceit or fraud




In the N. T. metaphorically, mental straying, i. e. error, wrong opinion relative to morals or religion Ephesians 4:14; 1 Thessalonians 2:3; 2 Thessalonians 2:11; 2 Peter 2:18; 2 Peter 3:17; 1 John 4:6; Jude 1:11

Error has a mental condition That which is untrue. Error thoughts represent belief in thoughts and beliefs not of God. Error thoughts have no foundation in Truth. They originate in the intellect. They are eliminated by one's denying their reality and power, and affirming the Truth of Being.

The Odes of Solomon
In the Odes of Solomon Error means to go astray, mislead, deceive, to be deluded, to forget in the Odes Error parallel to nothingness Ode 18:9,10 and linked to knowing Leading astray is characteristic of Error as her own going astray Ode 31:2 Death is parallel to error Ode 15:6-9 Ode 42:11



Ode 15:6 I repudiated the way of error, and went towards Him and received salvation from Him abundantly.

ode 18

10 And You know not error; because neither does it know You.
11 And ignorance appeared like dust, and like the foam of the sea.
12 And vain people thought that it was great, and they became like its type and were impoverished.
13 But those who knew understood and contemplated, and were not polluted by their thoughts;
14 Because they were in the mind of the Most High, and mocked those who were walking in error.
15 Then they spoke the truth, from the breath which the Most High breathed into them.
Praise and great honor to His name.
Hallelujah.

Now with Ode 18 I have noticed a similarity with the Gospel of Truth in Ode 18 ignorance (which is linked to error in verse 10 and 14) appears "like dust and like the foam of the sea", and in the Gospel of Truth ignorance became dense like a fog. I think "dust like the foam of the sea" is a good description of fog

Acquaintance and ignorance The gospel of truth is joy for those who have received from the Father of truth the grace of knowing him, through the power of the Word that came forth from the pleroma, the one who is in the thought and the mind of the Father, that is, the one who is addressed as 'the Savior', (that) being the name of the work he is to perform for the redemption of those who were ignorant of the Father, while in the name of the gospel is the proclamation of hope, being discovery for those who search for him.

When the totality went about searching for the one from whom they had come forth - and the totality was inside of him, the incomprehensible, inconceivable one who is superior to every thought - ignorance of the Father brought about anguish and terror; and the anguish grew solid like a fog, so that no one was able to see. For this reason, error became powerful; it worked on its own matter foolishly, not having known the truth. It set about with a creation, preparing with power and beauty the substitute for the truth.

Acquaintance is gnosis Un-acquaintance is a lack of gnosis or "deficiency" lack is destroyed by the advent of gnosis.

the terms "error" and "lack" are used interchangeably in the Gospel of Truth

ignorance (Un-acquaintance) of the Father brought about Error through anxiety and fear






Ode 18
1 My heart was lifted up and enriched in the love of the Most High, so that I might praise Him with my name.
2 My members were strengthened, that they may not fall from His power.
3 Infirmities fled from my body, and it stood firm for the Lord by His will; because His kingdom is firm.
4 O Lord, for the sake of those who are in need, do not dismiss Your Word from me.
5 Nor, for the sake of their works, withhold Your perfection from me.
6 Let not light be conquered by darkness, nor let truth flee from falsehood.
7 Let Your right hand set our salvation to victory, and let it receive from every region, and preserve it on the side of everyone who is besieged by misfortunes.
8 You are my God, falsehood and death are not in Your mouth; only perfection is Your will.
9 And vanity You know not, because neither does it know You.





Fog is a visible aerosol consisting of tiny water droplets or ice crystals suspended in the air at or near the Earth's surface.


And ignorance appeared like dust, and like the foam of the sea.
And vain people thought that it was great, and they became like its type and were impoverished.


This ignorance of the father brought about terror and fear. And terror became dense like a fog, so no one was able to see. Because of this, error became strong. But she worked on her material substance vainly, because she did not know the truth. She assumed a fashioned figure while she was preparing, in power and in beauty, the substitute for truth.

Error in the Gospel of Truth is not set in the primordial past, as for instance in the Apocryphon of John, but in the time of Jesus’ earthly mission and in the present time of the community

The personification of error represents the "state of consciousness of the Jewish Sanhedrin and the Roman authorities " For this reason error was angry with him, so she persecuted him. She was distressed by him, and she was made powerless. He was nailed to a tree."(Gospel of Truth 18:16-18).

Error is simultaneously a symbolic designation for the group of people that persecuted Jesus and a description of their mental state.

I have found a paraphrase translation of the Gospel of Truth which best explains this:

Ignorance of the Source of Life generates anguish and fear, which are like a fog clouding mortal vision so that mankind cannot perceive the realities of their existence. This is the reason Error is powerful. It has generated its own world, a world of illusions and falsehoods, in which mortal mind is trapped, unable to see the Divine Reality which is beyond those illusions. Error's illusions are often beautiful and desirable to mortal mind, but in the end they melt like the mists they are, and those who embrace them as their reality are left with only darkness in their place. The evils of mortal existence do not reflect the nature of the Parents. They take nothing from Divine perfection, for it has no part in them. The Parents are the Source of all Good, all Light, all Life. That which is not of these flows from Error's illusions. (A paraphrase of the Gospel of Truth: Truths Good News Church of the Pearl)

In the Odes of Solomon and the Gospel of Truth, Error is a personified power opposed to God. Error has characteristics of the human condition 31:25; 32:35


Ode 31:1 Chasms vanished before the Lord, and darkness dissipated before His appearance.
2 Error erred (Error went astray) and perished on account of Him; and contempt received no path, for it was submerged by the truth of the Lord.

Since error is frequently linked with or used in parallel with sin in the Bible it would be logical to conclude in the Odes of Solomon that error is equivalent to sin

Ode 31 a song of triumph sung by the church this Ode represents the victory of christ over sin and death :

Ode 31:1 The abysses [world's religious systems] were dissolved [the Old Covenant and its institutionalized way of things passed away] before the Lord [with the New Covenant]: and darkness [ignorance] was destroyed by His appearance [leaving no excuse]:
2 Error went astray [and tried to kill Him] and perished at His hand [by His power to overcome death]: and folly found no path to walk in [when the physical temple fell these were in great confusion], and was submerged [brought low] by the truth of the Lord [the hidden higher/inward (spiritual) meaning of the Word].

Again this Ode can be linked to the Error of the Gospel of Truth

Jesus the anointed. Through him he enlightened those who were in darkness because of forgetfulness. He enlightened them and gave them a path. And that path is the truth that he taught them. For this reason error was angry with him, so she persecuted him. She was distressed by him, and she was made powerless. He was nailed to a tree. (the Gospel of Truth)

(the Gospel of Truth) Error was upset, not knowing what to do; it was grieved, in mourning, afflicting itself because it knew nothing. When knowledge drew near it - this is the downfall of (error) and all its emanations - error is empty, having nothing inside. Truth appeared; all its emanations knew it. (Ode 18: Because they were in the mind of the Most High, and mocked those who were walking in error.)

Error hates him because he redeems those who are enmeshed in its chains. Error persecuted him but could not overcome him. It tried to destroy him, but its own state of nothingness was manifested in the attempt. He was nailed to a tree; he became a fruit of divine gnosis, (A paraphrase of the Gospel of Truth: Truths Good News Church of the Pearl)
Ode 38



And He went with me and caused me to rest and did not allow me to err; because He was and is the Truth.
And there was no danger for me because I constantly walked with Him; and I did not err in anything because I obeyed Him.
For Error fled from Him, and never met Him.
But Truth was proceeding on the upright way, and whatever I did not understand He exhibited to me:
All the poisons of error, and pains of death which are considered sweetness.
And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted.
And I asked the Truth, Who are these? And He said to me: This is the Deceiver and the Error.
And they imitate the Beloved and His Bride, and they cause the world to err and corrupt it.
And they invite many to the wedding feast, and allow them to drink the wine of their intoxication;
So they cause them to vomit up their wisdom and their knowledge, and prepare for them mindlessness.
Then they abandon them; and so they stumble about like mad and corrupted men.
Since there is no understanding in them, neither do they seek it.
But I have been made wise so as not to fall into the hands of the Deceivers, and I myself rejoiced because the Truth had gone with me.
Ode 38 can be compared with Revelation 17 the Beast and the Harlot of Revelation 17 is the Deceiver and Error who resemble the Beloved and his bride. The beloved is Christ and his bride is the church. The counterfeits are the Antichrist (The Pope or papacy) and the harlot woman (the roman catholic church) Rev 17:4
The deceiver and Error are both personifications in Ode 38 of the Antichrist the Pope and the Roman Catholic system

[the word of error found in religious systems];


The feminine error is paired with the masculine deceiver this is the architect of all deception and his companion is Illusion (the illusory self)


and the false " Bride." These appear to mean the parody, or false image, or evil antitype, of the union that should join the true "Bridegroom" with the true "Bride" (Ode 38:69)





The passage in Ode 38:9 14 repeatedly mentions "corrupt" in various forms the Bride that is "corrupted" the Bridegroom that "corrupts and is corrupted" and then others who go about "corrupting."

we are told that the teachers of error operate upon their victims with intoxicating wine (Revelation 17:2) ; and the suggestion arises that the deadly poison has been introduced into the wine (false doctrine), and that the wine thus drugged has been sweetened with honey


The Antichrist is the bridegroom who corrupts and is corrupted ode 38:9 the Deceiver ode:38:10; 2 john 7 and his ally is error typified by the harlot gaily adorned. Christ with his church which is truth and Anitchrist with his companion error


They invite many to the wedding feast, and allow them to drink the wine of their intoxication rev 17:3 17:2 Gospel of Thomas saying 28


Who is the Deceiver? The Deceiver is a personification of sin. Sin is a deceiver (Rom. 7:11).

Human nature is the devil of the Bible, and is a great deceiver (see Heb. 2:14; 1 John 3:8; Rom. 7:11; Mark 7:20-23). Moreover, it is manifested in many forms. It can relate to the lust of the flesh, denote a person who incites to evil, describe a government, or an organisation, opposed to the truth, and so forth.
Sin, as the great deceiver of mankind, is there well spoken of as the Liar, the Accuser, the
Slanderer of God—alias the Devil. In its literal aspect, it is, of course, an impersonal thing,
tempting without being a conscious tempter, as expressed by James. "Every man is tempted
when he is drawn away of his own lust, and enticed; then when lust hath conceived, it bringeth

forth sin: and sin when it is finished bringeth forth death" (James 1:14).

1 I went up to [believed in and accepted] the light of truth [Christ] as if into a chariot [a vessel of (spiritual) war]:
2 And the Truth took me and led me [into more Truth]: and carried me across pits [falsehoods of religion] and gulleys [persecutions - "the shadow of death"]; and from the rocks [governments] and the waves [agitated or raging thoughts of political winds] it [Truth] preserved me:
3 And it [Truth] became to me a haven of Salvation [it set me free]: and set me [established me that I put my trust in] on the arms of immortal life [as opposed to "the arm of flesh"]:
4 And it went with me and made me rest [from my own works], and suffered me not to wander [out of the Way] because it was the Truth [and once you have it, you cannot away with it only throw it to the ground].
5 And I ran no risk [of failure], because I walked with Him [obeyed His Commandments];
5 And I did not make an error for anything [did not allow any errant thoughts to take hold of me] because I obeyed the Truth [which discovers our sins for us and helps us destroy them].
7 For Error [errant thoughts and intents] flees away from it [Truth] and meets it not: but the Truth proceeds in the right path [regardless of being surrounded by Error], and
8 What ever I did not know [in my ignorance in the flesh], it made clear to me [in the spirit of Truth], all the poisons [bitter waters] of error [the lower/outward (fleshly) forms (traditions, ordinances etc.) of religion, government], and the plagues of death [caused by the errant word ("the letter which kills") and has been the basis for unjust wars and killing for almost six thousand years] which they [the religious leaders and their adherents] think to be sweetness [sweet waters - they believe that they are doing a service to God and country]:
9 And I saw the destroyer of destruction [the Messiah], when the [Errant] bride [religion] who is corrupted is adorned [by the world as though she is in incorruption]: and the bridgegroom [the Antichrist, the Pope] who corrupts and is corrupted [from the beginning of her ways (as are all religions)];
10 And I asked the Truth, 'Who are these?'; and He said to me, 'This is the deceiver [the Antichrist, the Pope] and the error ["the mother of harlots" (Rev 17:5) and her daughters - the apostate churches of Christendom from Rome downwards]:
11 And they [the religious leaders] are alike in the beloved and in his bride [his ministers also "transform themselves into angels of light"]: and they lead astray [captive] and corrupt the whole world [under Roman Catholic Cult Laws even unto this day]:
12 And they invite many to the banquet [to eat of their poisoned food],
13 And give them to drink of the [worldly] wine of their intoxication [ignorant stupor], and remove their [ability to acquire] wisdom and knowledge, and so they make them without [spiritual] intelligence [these are clearly spoken of in Isaiah];
14 And then they leave them [to their own devices]; and then these go about like madmen corrupting [this is quite evident in how the rulers of the world are acting today]: seeing that they are with out heart [they have no love in them], nor do they seek for it [they only seek power and glory in the world].'
15 And I was made wise so as not to fall into the hands [under the power] of the deceiver; and I congratulated myself because the Truth went with me,
16 And I was established [in faith] and lived and was redeemed,
17 And my foundations [my conscious/subconscious mind and heart (soul)] were laid on [handed over to] the hand [power of] of the Lord: because He established me [by Grace].
18 For He set the root [the foundation of faith of the True Vine] and watered it [with the Words of Life] and fixed it [removed any spots from the world] and blessed it; and its fruits [of Righteousness] are for ever.
19 It [the root] struck deep [into the hearts of man] and sprung up [within them] and spread out [through their testimony] and was full and enlarged [filled the whole earth];
20 And the Lord alone was glorified in His planting [the Vine] and in His husbandry [the branches]: by His care and by the blessing of His lips,
21 By the beautiful planting of His right hand [the Power in Messiah]: and by the discovery of His planting [by those who found Him (or the lost sheep that He found!)], and by the thought of His mind [which they are being conformed to]. Hallelujah.


The Ode 38 above discussed describes the soul as going up to the region of Truth. Its meaning may be illustrated from another Ode which regards the soul not as going up above, but as being above: (34:4 5) "Whosoever is surrounded on every side by beauty in him there is nothing that is divided [against itself]. The pattern of that which is below is that which is above. For everything soever is above. Below is nothing soever. But it merely seems to be [seems] to those who have no knowledge."

The Elohim Angels are Aeons psalm 104:4

 The Elohim Angels are Aeons

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

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

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

Yahweh (He Who Is is ineffable)

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

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

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

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

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


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

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

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

Gen 1:26 ¶ And God said, Let us make man in our image, after our likeness[in the image of the angels, male and female]: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
Gen 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.


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

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

A Vision of God’s Throne Room

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

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

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

Many important angels are named in the Gnostic texts.

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

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


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

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

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

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

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

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

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

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

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


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

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

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

Literal meaning of Mary:

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

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

Mary Magdalene is an inspired leader of the early church

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

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

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

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

Symbolic meaning of Mary: 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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