Grace: The Undeserved Kindness of God and the Aeon Charis

Grace: The Undeserved Kindness of God and the Aeon Charis

Grace, in its profound essence, is the undeserved kindness of God. Rooted in the Greek term xáris (5485), grace is described as a "favor freely done, without claim or expectation of return, leaning toward to share benefit." It embodies God's inclination to give Himself freely to humanity, extending an open invitation to partake in His divine nature. This favor, freely extended to give God’s benevolent presence to people, comes without any claim for repayment, reflecting God's unconditional goodwill. As described in Ephesians 2:5, “By grace have ye been saved,” grace represents the divine mercy that aids humanity in the process of regeneration and spiritual renewal.

The concept of grace is more than a theological idea; it is the action of God’s love and favor in the world. As noted in John 1:17, "Grace and truth came through Jesus Christ," grace manifests fully through Jesus, bringing a transforming, redeeming, and saving power to humanity. This grace is not merely a passive gift, but a dynamic force that transforms the believer’s consciousness and relationship with God.
The Aeon Charis: Divine Emanation of Grace

In the context of divine emanation, grace can be understood through the Aeon Charis, a primordial principle within the divine fullness or Pleroma. Charis, as an Aeon, signifies not only God's kindness but also His active disposition to share His divine life with humanity. This Aeon embodies the unearned favor extended to mankind, offering salvation, transformation, and enlightenment.

The role of the Aeon Charis within the Pleroma is essential. It is through Charis that humanity can access the divine realm, aligning with the Logos (Word) and entering into the higher consciousness revealed by Jesus Christ. As the Aeon Charis flows from the divine fullness, it becomes the mediating force that connects the human experience to the eternal divine. Just as light is radiated from a source, grace emanates from God, bringing knowledge, wisdom, and salvation to those who receive it. Charis, in this sense, is both a gift and a call to transformation, guiding believers toward a higher consciousness and a more intimate communion with the divine.
Conditional Grace and the Human Response

While grace is freely given, it is also conditional, requiring a response from humanity. God’s grace has been extended to the entire human race, as noted in Titus 2:11: "For the grace of God hath appeared, bringing salvation to all men." However, this does not imply universal salvation, for grace, while offered to all, requires a human response of faith and obedience.

The example of Noah illustrates this principle. As stated in Genesis 6:8, Noah "found grace in the eyes of Yahweh," yet Noah's salvation came through obedience, building the ark as God instructed (Hebrews 11:7). Similarly, believers must accept and actively engage with God's grace through faith, obedience, and repentance. The Apostle Paul underscores this idea in Romans 5:1 and 6:3-4, teaching that grace is accessed through faith in the work of Christ, and through it, believers are justified, sanctified, and ultimately glorified.
The Grace and Knowledge Connection

Grace is intimately connected with the knowledge of God. In 1 Corinthians 1:4-7, Paul speaks of the Corinthians being enriched "in everything by Him in all utterance and all knowledge," emphasizing that grace includes the impartation of divine wisdom and understanding. God's grace is not merely a passive gift; it is coupled with the revelation of divine truth, enabling believers to grow in knowledge and spiritual maturity.

This connection between grace and knowledge is essential for the Christian life. As Paul writes in Titus 2:11-12, God's grace teaches believers how to live godly lives. Knowledge of God's will, through His word and revelation, is the means by which grace operates in the life of the believer. Christianity is not only about receiving grace but also about learning from the divine instruction that grace makes available. The grace of God is, therefore, both an unearned favor and an active force that leads believers into a deeper understanding of God's truth and purpose.
Grace Is Not Earned

An essential characteristic of grace is that it is not earned. Humanity cannot merit God's favor through good works or deeds. As Paul writes in Ephesians 2:8-9, "For by grace ye are saved through faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast." Grace excludes all human merit; it is a free gift from God, given out of His boundless mercy. Even if a person were to perform every righteous act commanded by God, they would still be unworthy of the favor extended through grace. Jesus Himself taught that no one can "liquidate" the debt of sin through their own efforts, as seen in the parable of the unforgiving servant (Matthew 18:24-27).

Understanding grace in its fullness compels believers to approach God with humility and gratitude, recognizing that salvation is not a result of human achievement but of God's generous mercy. It is only by comprehending the unearned nature of grace that believers can serve God with true zeal and devotion, free from the misconception of earning God's favor.
The Transformative Power of Grace

Grace is more than a theological concept; it is a transformative power that can radically change a person's life. "Grace and truth came through Jesus Christ," John 1:17 tells us. Through Christ’s life, death, and resurrection, grace was made available to all, bringing redemption and transformation to those who respond. This grace is not passive but dynamic, fostering a new and higher consciousness in the earth.

Through grace, humanity can be regenerated, brought into a higher state of spiritual awareness, and united with the divine. This grace is available to all who are willing to receive it, through faith and obedience to the teachings and example of Jesus. It is through the Aeon Charis that believers are drawn into a deeper relationship with God, empowered by the grace that flows from the divine fullness.

In conclusion, grace, as expressed through the Aeon Charis, is both a gift and a calling. It is freely given, but it requires a response from humanity—faith, obedience, and the pursuit of knowledge. As we align ourselves with this divine grace, we enter into the transforming power that leads to redemption, spiritual renewal, and a higher consciousness in Christ. Grace, in all its fullness, opens the door to a life of transformation, empowering believers to live in accordance with God's will and purpose.

Unveiling Symbolism: Exploring Political Interpretations and Figurative Language in The Exegesis on the Soul

**The Exegesis on the Soul: Unveiling a Valentinian Gnostic Text**

The Nag Hammadi Library presents us with a treasure trove of ancient texts, each offering unique insights into early Christian thought and spirituality. Among these, The Exegesis on the Soul stands out as a profound yet enigmatic work whose authorship and precise historical context remain shrouded in mystery. Dating back to a period likely spanning the 2nd to 4th centuries AD, this text offers a captivating narrative that delves into the nature of the soul, its fall from grace, and its ultimate redemption.




Contrary to typical Gnostic cosmological themes prevalent in other texts of the Nag Hammadi Library, The Exegesis on the Soul chooses a different path. It remains notably silent on concepts such as the pleroma, aeons, Yaldabaoth, and the Demiurge. Instead, it unfolds as an allegorical exposition, inviting readers to explore its depths through comparisons within its own scripture-like narrative. Rather than delving into myths surrounding the fall of Sophia, the text encourages an allegorical interpretation rooted in scripture itself.

The narrative within The Exegesis on the Soul is not presented in a linear or straightforward manner. Instead, it weaves a tapestry of allegorical storytelling, interspersed with commentary, quotations from Old and New Testament scriptures, and even references to Homer's Odyssey. This eclectic mix underscores the author's syncretistic background and suggests a Valentinian Gnostic context, likely originating in Alexandria at the dawn of the third century.

Central to the text is the allegorical portrayal of the soul as a fallen woman, symbolizing humanity's descent from a state of perfection into spiritual degradation. Drawing parallels with biblical motifs, particularly from Lamentations 2:1, the text paints a vivid picture of the soul's journey through metaphorical prostitution and eventual redemption. The overarching theme revolves around the soul's reunion with the divine, symbolized by an androgynous union between the soul and the Spirit within the nuptial chamber.

Through copious quotations from both Old Testament prophets, New Testament gospels, and the epistles of Paul, the author establishes a rich tapestry of scripture. Interestingly, the inclusion of Homer's Odyssey alongside biblical texts suggests a broader understanding of scripture encompassing Greek legend and mythology. This inclusive approach underscores the author's view of diverse sources as potential sources of spiritual wisdom.

Understanding The Exegesis on the Soul as a Valentinian Gnostic text sheds light on its theological framework and thematic underpinnings. While the text touches upon sacramental themes, it does so with a subtlety distinct from other Valentinian writings in the Nag Hammadi Library. This nuanced exploration of sacramental themes further enriches our understanding of the text's theological milieu.

In conclusion, The Exegesis on the Soul emerges as a captivating Valentinian Gnostic text that challenges readers to delve into its allegorical depths. Through its intricate narrative, rich symbolism, and eclectic scriptural references, it offers a unique perspective on the nature of the soul, its fall from grace, and its journey towards redemption. As we unravel its mysteries, we embark on a spiritual journey that transcends conventional boundaries, inviting us to explore the depths of the human soul and its quest for divine reunion.

**Exploring the Nature of the Soul: Perspectives from Gnosticism and Biblical Teachings**

The concept of the soul has been a subject of profound philosophical and theological inquiry throughout history, with diverse perspectives emerging from different religious and philosophical traditions. In the context of Gnosticism, particularly among the Valentinian school, and within the framework of biblical teachings, the nature of the soul takes on varied interpretations that shape fundamental beliefs about human existence and spirituality.

April D. DeConick, in her seminal work *The Gnostic New Age*, elucidates the prevailing view among most Gnostics regarding the mortality of the soul. Contrary to Plato's notion of the immortal soul, Gnostics, particularly those within the Jewish-Christian tradition like the Valentinians, believed that the soul shares the same mortality as the physical body. According to DeConick, the soul is not endowed with eternal existence but is subject to the same fate of impermanence and eventual demise as the physical form it inhabits.

April D. DeConick in her book The Gnostic New Age "most Gnostics thought that the psyche, or soul, was mortal." page 21

According to most Gnostics, the soul is not immortal, as Plato thought. Rather, it is mortal, just like the physical body, and will not endure. (The Gnostic New Age P. 212 April D. DeConick)

This perspective finds resonance in the teachings of Heracleon, a prominent figure within the Valentinian Gnostic tradition who flourished around AD 175. Described by Clement of Alexandria as the most esteemed of the school of Valentinus, Heracleon's insights shed light on the Valentinian rejection of the doctrine of the immortal soul. Fragment 40 from Heracleon's commentary on the Gospel of John provides a nuanced interpretation of biblical passages, particularly John 4:46-53, emphasizing the mortal nature of the soul. By dissecting the symbolism within the biblical narrative, Heracleon argues against the notion of the immortal soul, asserting instead that the soul possesses only a disposition towards salvation and is susceptible to destruction in death.

Fragment 40, on John 4:46-53 (In John 4:46, “So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum, there was an official whose child was ill.) The official was the Craftsman, for he himself ruled like a king over those under him. Because his domain is small and transitory, he was called an “official,” like a petty princeling who is set over a small kingdom by the universal king. The “child” “in Capernaun” is one who is in the lower part of the Middle (i.e. of animate substance), which lies near the sea, that is, which is linked with matter. The child’s proper person was sick, that is, in a condition not in accordance with the child’s proper nature, in ignorance and sins. (In John 4:47, “When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his child , for it was at the point of death.”) The words “from Judea to Galilee” mean ‘from the Judea above.’. . . By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” (1 Corinthians 15:54) (Heracleon: Fragments from his Commentary on the Gospel of John.)

This perspective aligns with biblical teachings found in both the Old and New Testaments, which consistently portray the soul as mortal and subject to death. Throughout biblical literature, the soul is depicted in various contexts, but it is never attributed with inherent immortality. Rather, it is portrayed as inseparable from mortal life, capable of perishing and facing destruction. For instance, Matthew 10:28 highlights the mortality of both body and soul, refuting the notion of inherent immortality. Similarly, 1 Corinthians 15:54 speaks of mortality being transformed into immortality, suggesting that the soul's imperishability is contingent upon divine intervention rather than an innate quality.

In essence, the exploration of the nature of the soul from both Gnostic and biblical perspectives offers intriguing insights into fundamental questions about human existence and spirituality. While Gnosticism, particularly within the Valentinian tradition, emphasizes the mortal nature of the soul as part of its broader cosmological framework, biblical teachings consistently underscore the mortal condition of the soul, devoid of inherent immortality. These perspectives invite further contemplation and dialogue on the nature of the soul and its significance within the larger tapestry of human spirituality and theological inquiry.

**The Collective Nature of the Soul: Insights from Biblical Usage**

In the rich tapestry of religious and philosophical thought, the concept of the soul holds a central place, often provoking profound reflections on the nature of human existence. Delving into the Scriptures, we find intriguing examples of a singular noun used to denote a collective group, shedding light on the collective nature of the soul in certain biblical contexts.

A notable instance is the collective use of the term "Israel" in the Scriptures. It refers not just to an individual, but to all the descendants of Jacob collectively at any given time. This collective usage is evident in various biblical passages, including Exodus 9:4, Joshua 3:7, Ezra 2:2b, and Matthew 8:10. Similarly, the term "The Amorite" appears singular in the Hebrew text but is used collectively to denote the Canaanite tribe descended from the original Amorite. This collective understanding extends to other groups, such as the Hamitic race mentioned in Genesis 10:6, 15, 16 and 1 Chronicles 1:13, 14.


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´.

The concept of the soul also takes on a collective dimension in certain biblical verses, such as Genesis 14:21, Genesis 23:8, and Jeremiah 48:6. Genesis 14:21 presents an interesting use of the term "souls," emphasizing its collective nature. The king of Sodom requests Abram, saying, "Give me the souls, but take the goods for yourself." Here, the Hebrew term "han·ne´phesh" is singular but used collectively, suggesting a group of individuals.

Genesis 23:8 further exemplifies the collective use of the term "soul." In Abraham's conversation with the sons of Heth, the phrase "If your souls agree" is used collectively. The New World Translation (NWT) emphasizes the collective nature by providing a footnote stating that "lit., 'with your soul,' used collectively."

The nuances of the collective noun "soul" in these biblical passages provide a foundation for understanding its role in Gnostic teachings. The Gnostic text, *The Concept of Our Great Power*, introduces the notion of the soul-endowed aeon as the human race post-flood. This aeon, designated as the psychic one, is described as collective, suggesting a group of individuals with shared attributes and characteristics.

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

Here, the soul-endowed aeon (the psychic aeon) is depicted as encompassing the human race after the flood, representing a collective entity endowed with spiritual potential and eligibility for eternal life. The Gnostic text emphasizes the collective nature of this soul-endowed aeon, highlighting its distinctiveness from the fleshly aeon.

The reference to seventy-two tongues in *The Concept of Our Great Power* underscores the universality and diversity within this collective aeon. The individual within this aeon is portrayed as capable of opening the gates of the heavens with their words, challenging the dominion of Hades, and even raising the dead. This collective empowerment aligns with the biblical understanding of the soul as a collective noun, emphasizing the interconnectedness of individuals within a shared spiritual journey.

In conclusion, the exploration of the collective nature of the soul, as depicted in biblical passages and Gnostic teachings, unveils a nuanced understanding of the soul's role in the human experience. The collective noun "soul" not only reflects a shared identity within specific groups but also contributes to the broader discourse on spirituality, collective empowerment, and the transformative potential inherent in the human soul. As we delve into these diverse perspectives, we embark on a journey that transcends individual boundaries, inviting contemplation on the interconnectedness of souls in the unfolding narrative of human existence.


**The Soul as an Allegorical Representation: Unveiling the Symbolism in the Exegesis on the Soul**


In exploring the Exegesis on the Soul, it becomes apparent that a nuanced understanding of the text requires delving into its allegorical nature, rooted in Judeo-Christian traditions rather than Greek philosophy or mythology. The text employs symbolic language, personifying the soul as a woman, to convey deeper truths about the collective spiritual condition of a group of people. This allegorical approach refrains from literal interpretations and instead invites readers to discern spiritual truths within its symbolic narrative.

Central to this allegorical interpretation is the identification of the soul as representing the nation of Israel, utilized collectively to symbolize a group of people. Drawing parallels with biblical passages where the term "soul" is used collectively for groups of individuals, such as Genesis 14:21, Genesis 23:8, and Jeremiah 48:6, the Exegesis on the Soul employs similar symbolism to convey its message. The personification of the soul as a woman embodies the collective spiritual state of the nation of Israel, depicted allegorically as a wife fallen into prostitution, mirroring the biblical narrative where Israel is metaphorically portrayed as the wife of God who has strayed from righteousness.


The allegorical interpretation extends further to encompass the concept of repentance within the narrative. The call to repentance within the text is addressed to a collective group, identified as the spiritual Israel or the church. By utilizing the term "Israel" as a collective representation of the soul, the text emphasizes the collective responsibility for repentance and spiritual renewal. The symbolic language employed throughout the text underscores the interconnectedness of individuals within the spiritual community, highlighting the shared journey towards redemption and restoration.


At the conclusion of the Exegesis on the Soul, the allegorical interpretation becomes clearer as the text shifts from speaking about the soul to addressing the nation of Israel directly. This transition underscores the allegorical nature of the narrative, where the soul serves as a symbolic representation of the collective spiritual condition of the nation. The call to repentance, articulated within the allegorical framework, resonates with Jewish-Christian readers familiar with the concept of repentance as a fundamental aspect of spiritual renewal.

In essence, the Exegesis on the Soul offers a compelling allegorical narrative that delves into profound spiritual truths through symbolic language and imagery. By personifying the soul as a woman and utilizing the term "Israel" collectively, the text invites readers to contemplate the collective spiritual journey of a community and the imperative of repentance as a pathway to restoration. This allegorical interpretation, rooted in Judeo-Christian traditions, provides a deeper understanding of the text's symbolism and its relevance for spiritual reflection and renewal within the community of believers.

**The Symbolism of the Soul's Feminine Nature: Insights from The Exegesis on the Soul**

The Exegesis on the Soul, a profound Gnostic text, introduces the soul with a distinctive feminine persona, highlighting the symbolic and allegorical dimensions embedded in its narrative. Across languages such as Hebrew, Coptic, and Greek, the term "soul" inherently carries a feminine grammatical form. However, in this text, the soul is not merely a linguistic entity; rather, it emerges as a symbolic woman, serving as an allegory for both the natural seed of Israel and the spiritual Israel, represented by the Church.

The author of The Exegesis on the Soul notes that wise men of old ascribed a feminine name to the soul, emphasizing its feminine nature. The text transcends linguistic nuances, delving into a profound metaphorical representation. This feminine portrayal aligns with biblical usage, where the term "woman" is occasionally employed to depict a weak or vulnerable man, underscoring the nuanced gendered language present in both the text and broader biblical traditions (Isaiah 3:12; 19:16).

The assertion that the soul is "female in her nature" reaches beyond mere grammatical considerations. It invites readers to explore the metaphorical aspects of femininity, particularly through the reference to the soul having a womb. In this context, the womb symbolizes sin, drawing parallels with biblical passages that metaphorically associate sin with conception, birth, and the bearing of iniquity.

James 3:15 highlights the earthly origin of wisdom, describing it as "born of the soul" or "demoniacal" in Rotherham's Emphasized Bible. This imagery of earthly wisdom being born from the soul further reinforces the reproductive symbolism associated with the soul, indicating its role in the genesis of earthly desires and temptations.

The concept of the soul's womb is intricately linked to the notion of sin as a female principle. Psalm 7:14 portrays sinners as pregnant with what is hurtful, conceiving trouble, and giving birth to falsehood. Similarly, James 1:13-15 depicts the process of temptation and sin as akin to childbirth, where desire conceives and gives birth to sin, ultimately leading to death. This language of childbearing in connection with lust and sin underscores the reproductive aspect of the soul, illustrating its role in the genesis of sinful desires and actions.

Philo, a Jewish philosopher, further elaborates on the feminine nature of the soul's offspring, identifying wickedness and passion as female offspring of the soul. According to Philo, these female offspring lead to effeminacy in pursuits, contrasting with the masculine characters of good dispositions, which invigorate and strengthen individuals in their spiritual journey.


In essence, the feminine symbolism of the soul in The Exegesis on the Soul serves as a powerful allegory, highlighting the nurturing and reproductive aspects of the soul in its spiritual journey. The imagery of the soul as a woman with a womb underscores its role in the genesis of earthly desires and temptations, while also emphasizing the importance of cultivating virtuous dispositions to transcend the influence of sinful tendencies. Through this allegorical framework, the text invites readers to reflect on the transformative power of spiritual renewal and the journey towards overcoming the frailties of the soul in pursuit of divine wisdom and virtue.

**The Virgin Soul: Symbolism, Androgyny, and the Descent into Mortality**

In the labyrinth of allegorical prose within *The Exegesis on the Soul*, a striking revelation unfolds—“As long as she was alone with the father, she was virgin and in form androgynous.” This profound statement not only encapsulates the virginity of the soul but also introduces the concept of androgyny, a state of being both male and female. To unravel this enigma, we delve into the figurative use of the term “virgin” in biblical and literary contexts, uncovering its symbolic significance in the narrative.

The metaphorical use of "virgin" in connection with cities, places, or peoples is a recurring theme in biblical literature. Various references, such as the “virgin daughter” of Israel, Judah, and Zion, convey a sense of being unsubdued, untarnished by foreign conquerors. The symbolic virginity of a people or place implies an undisturbed and pristine state, unspoiled by external forces. In this context, the virginity of the soul in *The Exegesis on the Soul* takes on a symbolic dimension, signifying a state of purity and untarnished existence while in communion with the Father.

The narrative introduces the concept of androgyny, describing the soul as being both male and female in its form. This androgynous nature finds resonance in the symbolic understanding of Israel as the wife of God and, simultaneously, the sons of Israel. The spiritual unity and interconnectedness within this symbolism allow for the conception of trouble within the soul without the involvement of an external agent. The androgynous state of the soul reflects its dual nature—the feminine aspect as the wife of God and the masculine aspect as the sons of Israel, capturing the complexity of its spiritual identity.

However, the narrative takes a poignant turn as it describes the soul's descent into mortality. The transition from being alone with the Father to descending into a body signifies a profound shift—from a state of purity and androgyny to a state of bondage or servitude to sin. The choice of the term "body" in this context holds significant weight. In Greek, the word translated as "body" (Strong’s 4983) can also be rendered as "slave." This nuanced interpretation introduces a layer of depth, suggesting that the soul, once in union with the Father, becomes a servant to sin upon its descent into mortality.

The descent into life, characterized by alienation from the life of God and the blindness of the heart, aligns with biblical concepts of spiritual estrangement due to ignorance. The narrative draws parallels with the idea that friendship with the world is enmity with God, emphasizing the transformative impact of worldly influences on the soul's spiritual state. The symbolism within this descent echoes the biblical notion of falling away from divine communion into a state of spiritual separation.

In essence, the allegorical narrative in *The Exegesis on the Soul* unveils a profound journey—from the virgin and androgynous state of the soul, in harmonious communion with the Father, to its descent into mortality and bondage to sin. The use of symbolism, androgyny, and the metaphorical understanding of virginity enriches the narrative, offering readers a contemplative exploration of the soul's complex spiritual identity and its profound relationship with divinity. As the soul navigates the realms of purity, duality, and mortality, the narrative invites reflection on the intricate interplay between the spiritual and the earthly, urging readers to delve into the profound mysteries concealed within the allegorical depths of the text.

**The Symbolic Descent: Figurative Language in the Exegesis on the Soul**

In the labyrinth of *The Exegesis on the Soul*, a profound revelation echoes - "When she fell down into a body and entered this life, then she fell into the hands of thieves." This statement, laden with symbolism and figurative language, unfolds a narrative of spiritual descent and apostasy. To decipher its depths, we embark on a journey through biblical allegory, exploring the nuanced meanings of falling, bodies, and the hands of thieves.

The notion of falling from heaven is not foreign to biblical literature. Figuratively understood, it represents a loss of authority or a descent from a position of prominence. In Isaiah 14, the demise of the king of Babylon is expressed as a fall from heaven, a metaphorical expression signifying a loss of dominion. This figurative descent is also applied to the nation of Israel in Lamentations 2:1, where the daughter of Zion is beclouded and thrown down from heaven to earth. Luke 11:23 further emphasizes the concept, illustrating how Capernaum, despite its previous exalted state, will descend to Hades. This figurative language is not about celestial realms but political and spiritual authority.

Theologian Matthew Henry, in his commentary, interprets such figurative language as political speeches. For example, in his analysis of Revelation 6, he sees the earthquake, darkened sun, and falling stars as symbols of political upheaval and the collapse of the Jewish church and state. This perspective aligns with a figurative understanding of the Exegesis on the Soul, urging readers to interpret its symbolic language as reflections of spiritual and political realities.

In interpreting passages that describe descent or falling, such as those encountered in the Exegesis on the Soul, Matthew Henry adopts a figurative approach. Instead of interpreting these depictions as literal falls from physical heights, he discerns them as symbolic representations of political or spiritual declines. This interpretative strategy reflects a broader trend in biblical scholarship that endeavors to unveil layers of meaning beyond the literal sense of the text.

Matthew Henry, an English Presbyterian minister whose Complete Commentary on the Bible remains influential, demonstrates a keen awareness of the figurative language employed in biblical narratives. In his commentary on Revelation 6, where cataclysmic events are described, Henry sees these occurrences not as literal cosmic disturbances but as political upheavals. The great earthquake, the darkened sun, and the falling stars are, for him, symbols of significant political changes, reflecting the collapse of the Jewish church and state. This approach showcases an inclination to view dramatic and cosmic language in the Bible as conveying deeper, symbolic truths about political and spiritual realities.

This interpretive stance aligns with a broader trend in biblical scholarship that seeks to move beyond a rigidly literal understanding of scripture. Scholars often recognize the rich tapestry of symbolic language woven throughout the Bible to convey profound truths. The use of metaphor, allegory, and symbolism is acknowledged as a common and intentional feature in ancient texts, allowing for layers of meaning beyond the surface narrative.

In the case of passages discussing falling or descent, the figurative interpretation is rooted in the recognition that these expressions carry more than just physical or geographical implications. Instead, they often signify shifts in political authority, spiritual states, or moral conditions. This nuanced approach respects the literary conventions of the time and the cultural context in which these texts were written.

For example, when the Exegesis on the Soul speaks of the soul falling into a body, the figurative understanding embraces the idea that this descent is not a literal fall from a celestial realm but a symbolic representation of a spiritual and political decline. The body, in this context, takes on a dual meaning—it can be understood both as a collective entity or a societal organization and as a state of servitude or slavery to sin. This figurative interpretation allows for a more nuanced and layered comprehension of the text.

In conclusion, Matthew Henry's figurative approach to passages describing descent or falling in the Bible is part of a broader trend in biblical scholarship that seeks to uncover deeper layers of meaning. Embracing the symbolic and metaphorical aspects of biblical language allows scholars and readers alike to appreciate the intricate tapestry of truths woven into these ancient texts, transcending literal constraints to reveal profound insights into spiritual and political realities.

So, when the Exegesis speaks of the soul falling into a body, we enter the realm of metaphorical richness. The Greek word for body, Strong’s 4983, carries a dual meaning—it can be translated as both "body" and "slave." This opens a nuanced interpretation, suggesting that the soul, once in unity with the Father, becomes a "slave" or "servant" to sin upon its descent. Moreover, the term "body" is used in various contexts in the Bible, ranging from the temple of the Holy Spirit to the spiritual unity of believers. In this context, it symbolizes a collective whole or a totality, hinting at a political body or an organized society.

The Exegesis draws parallels with Ezekiel 37, where a valley full of bones symbolizes Israel in a state of political death and captivity. The restoration of the bones signifies the revival of the nation from its dispersed and captive state. Likewise, when the soul falls into a body, it implies a political descent for Israel, losing its place of preeminence and falling into a state of spiritual death—the body of sin.

However, delving deeper, the word "body" is also a versatile term, portraying a social, ethical, or mystical unity, such as the church. It casts a shadow, a reflection of truth. Thus, the soul's descent into a body is not a mere physical journey but a profound transformation—a transition from a higher state to a lower one, signifying servitude to sin or dwelling in a house of sin. 

The narrative unfolds further, proclaiming that the soul, in its descent, enters this life—an existence marked by alienation from the life of God. Drawing on biblical wisdom, the text invokes Ephesians 4:18, portraying the ignorance and blindness that shroud the hearts of those separated from divine understanding. The stark dichotomy is emphasized by the declaration that friendship with the world is enmity with God, solidifying the soul's predicament as an enemy of God when entangled in the pursuits of worldly allure.

The hands of thieves, in the narrative, represent the agents of spiritual decay and apostasy. This figurative language finds resonance in biblical passages where thieves are associated with destruction and plundering. The soul's descent into the hands of thieves encapsulates the spiritual fall and corruption of the nation of Israel.

In essence, the Exegesis on the Soul weaves a tapestry of figurative language, drawing from biblical allegory to convey the spiritual descent and apostasy of Israel. The fall from heaven, the descent into a body/slave, and the hands of thieves collectively depict a narrative of political and spiritual decline. As readers navigate the symbolic terrain of this text, they are beckoned to unravel the layers of meaning, recognizing the rich tapestry of metaphorical language employed to articulate profound truths about the spiritual journey of the soul and the fate of nations.

GNOSTIC PHILOSOPHY

GNOSTIC PHILOSOPHY

 Title: Exploring the Depths of Gnostic Philosophy: A Journey into Esoteric Wisdom

Introduction:

Gnostic Philosophy, deriving from the Greek term "gnostikón," forms the cornerstone of a profound exploration into knowledge, particularly esoteric mystical knowledge. Functioning as an adjective, "gnostic" links the seeker to the depths of understanding, emphasizing a connection to hidden realms of wisdom. Rooted in the Love of Wisdom, or "philosophia" in Greek, this philosophy encompasses both the esoteric and exoteric, inviting individuals to embark on a transformative journey of self-discovery and enlightenment.

Gnostic: A Crucial Adjective:

At its essence, "gnostic" serves as an adjective, denoting a profound connection to knowledge, especially esoteric mystical knowledge. This term lays the foundation for the exploration of Gnostic Philosophy, providing insight into the philosophy's focus on a specialized and profound understanding of the mysteries of existence.

Philosophy: The Love of Wisdom Explored:

As a noun, "philosophy" embodies the Love of Wisdom, transcending the ordinary and inviting individuals to delve into the intricacies of knowledge, reality, and existence. As an academic discipline, it signifies the study of the fundamental nature of these concepts, forming the intellectual framework upon which Gnostic Philosophy unfolds.

Esoteric and Exoteric Dimensions:

Delving into the adjectives "esoteric" and "exoteric," the former signifies knowledge intended for a select few with specialized knowledge or interest. In contrast, "exoteric" in its formal sense denotes knowledge accessible to the general public. This dual nature encapsulates the inclusivity of Gnostic Philosophy, catering to both those immersed in esoteric pursuits and those seeking a broader understanding.

Mystic: A Transformative Noun:

Within Gnostic Philosophy, the term "mystic" emerges as a noun, representing a person who seeks unity with or absorption into the Deity or the absolute. Through contemplation and self-surrender, the mystic embarks on a journey that transcends mere intellectual understanding, seeking spiritual apprehension of truths beyond conventional comprehension.

Embracing Diversity in Knowledge:

Gnostic Philosophy encourages an open-minded approach to knowledge, emphasizing that wisdom transcends cultural, religious, and philosophical boundaries. The call to listen before judging underscores the importance of diverse sources in making informed decisions. This philosophy promotes a holistic understanding of the human experience, fostering unity amid the multitude of paths to enlightenment.

The Door to Gnosis and Personal Empowerment:

Central to Gnostic Philosophy is the concept that one can lead themselves to the door of gnosis, intuitive knowledge that brings enlightenment. This transformative journey toward self-discovery does not necessitate intermediaries like priests. Instead, Gnostic Philosophy advocates for direct communion with one's inner self, reinforcing the idea that to unlock the profound mysteries of existence, one must first know oneself.

Conclusion:

In conclusion, Gnostic Philosophy unfolds as a rich tapestry, interweaving the adjectives and nouns that define its essence. "Gnostic" serves as the key to understanding, "philosophy" embodies the Love of Wisdom, "esoteric" and "exoteric" capture the dual nature of its teachings, and "mystic" represents the transformative seekers within its fold. The philosophy beckons each individual to step through the door to gnosis, empowering themselves to unravel the profound truths that lie within and fostering a deep connection to esoteric wisdom. In this journey, the call echoes loudly – know thyself, for therein lies the key to unlocking the mysteries of existence.

GNOSTIC
γνωστικών (greek)
[ˈnɒstɪk]

ADJECTIVE
"Relating to knowledge, especially esoteric mystical knowledge."

PHILOSOPHY
φιλοσοφία (greek)
or "philo"+"sophia" which is the Love of Wisdom
[fɪˈlɒsəfi]

NOUN
"the study of the fundamental nature of knowledge, reality, and existence, especially when considered as an academic discipline."

That is my definition of the name : "Gnostic Philosophy".

[The words below will follow these definitions so we all know what I am talking about : not the Urban Dictionary terms.]

ESOTERIC
[ˌɛsəˈtɛrɪkˌiːsəˈtɛrɪk]

ADJECTIVE
"intended for or likely to be understood by only a small number of people with a specialized knowledge or interest."

EXOTERIC
[ˌɛksə(ʊ)ˈtɛrɪk]

ADJECTIVE
formal
"intended for or likely to be understood by the general public."

MYSTIC
[ˈmɪstɪk]

NOUN
"a person who seeks by contemplation and self-surrender to obtain unity with or absorption into the Deity or the absolute, or who believes in the spiritual apprehension of truths that are beyond the intellect."

Knowledge can come from anyone and any faith so remember to listen first before we judge. 

We need more than one source to make an informed decision.

You can lead yourself to the door of gnosis but you must open it.

You do NOT need priests, you need to know yourself

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

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.

Mary Magdalene the Companion of the Lord The Gospel of Philip

The Gospel of Philip:

Wisdom, who is called barren, is the mother of the angels.
The companion of the [saviour] is Mary of Magdala. The [saviour loved] her more than [all] the disciples, [and he] kissed her often on her [mouth].
The other [disciples] [64]…said to him, “Why do you love her more than all of us?”
The saviour answered and said to them, “Why do I not love you like her? If a blind person and one who can see are both in darkness, they are the same. When the light comes, one who can see will see the light, and the blind person will stay in darkness.”

In their traditional manner to kiss one upon the lips means " to compliment, give credit to, to favour

There was no word for "kiss" in Aramaic it's just like saying "your pulling my leg" there are those that speak of his blood line and want to link themselves to him, for that reason he took his body so that they could not match the DNA of the physical body that he was in to the elite rulers of this world.

Three Women Named Mary

Three women always walked with the master: Mary his mother, his sister, and Mary of Magdala, who is called his companion. For “Mary” is the name of his sister, his mother, and his companion.

In this passage many have misunderstood it's meaning, they take and run with it without checking other text that speaks of the same thing.

Companion:......... one that accompanies another

In a group, there are companions being both male or female, these assist in helping the group to understand what the master of the group is saying.

In the book of "Thunder the Perfect Mind" Sophia speaks of herself being " the Mother, sister and companion, this is what Christ meant by saying that Mary was his companion here on this world,

Christ was referring to the power of the Sophia that was on the inside of Mary his mother, sister and also in Mary Magdalene, it was the power of the Sophia that is his companion, but most who have not eaten the full loaf, never can tell or explain what the entire loaf taste like, they only taste a piece and do not know the fullness of it's flavor.

The Sophia is called the barren one, she has perfect virginity, and many sons also, and we are virgins as well.

I am the members of my mother
and the barren one with many son

To accompany some one you must know that one, and as I have said on many occasions accompany me as I accompany Christ, in this way we are his companions, this is what was meant by Mary was Christ companion, she accompanied Christ more and closer than his other disciples she understood the mysteries he spoke of on a higher level than they, and he often complimented her, this is what it means to " kiss upon the lips " he simply congratulated her for understanding him more that his disciples did.

Ex 18:7 At once Moses went on out to meet his father-in-law, and he proceeded to prostrate himself and to kiss him; and they each one began asking how the other was getting along. After that they went into the tent.

Samuel kissed Saul when anointing him as Israel’s first king.—1Sa 10:1

Rom 16:16 Greet one another with a holy kiss. All the congregations of the Christ greet YOU

The “Holy Kiss.” Among early Christians there was the “holy kiss” (Ro 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26) or “kiss of love” (1Pe 5:14). This early Christian form of greeting may correspond to the ancient Hebrew practice of greeting one with a kiss. The “holy kiss” or “kiss of love” evidently reflected the wholesome love and unity widespread in the Christian congregation.—Joh 13:34, 35.

Figurative Use. Kissing, as representing a demonstration of respect and devotion, is mentioned in the inspired advice to “serve Jehovah with fear” and “kiss the son, that you may not perish from the way.” (Ps 2:11, 12) Persons responding favourably and submitting to the Messiah God's appointed as King and his Kingdom will realize great blessings when it can be said: “Righteousness and peace—they have kissed each other,” because the connection of the two will be as evident to all as is the close association of affectionate friends.—Ps 85:10.

What is Consciousness? Romans 9:1

What is Consciousness? Romans 9:1

Romans 9:1 I am telling the truth in Christ; I am not lying, since my conscience bears witness with me in holy spirit

Romans 9:1 since my conscience (4893) bears witness with me in holy spirit

Amplified Bible
I am telling the truth in Christ, I am not lying, my conscience testifies with me [enlightened and prompted] by the Holy Spirit,

The meaning of ‘consciousness

the quality or state of being aware especially of something within oneself

the state of being characterized by sensation, emotion, volition, and thought

Mind
the totality of conscious states of an individual

Gr "suneidesis" has the sense of an independent witness within, examining and passing judgment on a man's own conduct: cp Rom 2:15: "their consciences also bearing witness, and their thoughts either accusing or defending them".

4893. συνείδησις suneidesis soon-i’-day-sis; from a prolonged form of 4894; co-perception, i.e. moral consciousness: — conscience.

“conscience” [Strong’s 4893] suneidhsiv suneidesis, ‘knowing oneself, being one’s witness’, moral awareness

(Greek suneidesis - a compound of sun, together, and eideo, to see, or know) means, the power of judging ourselves, which is always in accordance with the knowledge of ourselves, and the relations in which we stand to our Father and fellow brethren.

“Conscience” comes from the Latin word "conscius ", meaning “knowing inwardly.” The Latin word has the prefix “con " meaning “together,” and the root " scire " meaning “to know.” 

So then conscience is co-knowledge with oneself. There is no Hebrew word for conscience or suneidesis, # <4893>. Instead, “heart” is used in the Old Testament in ways that resemble our understanding of “conscience.” When the Old Testament speaks of a “tender heart,” it refers to a sensitive conscience (2Chron 34:27); the “upright in heart” refers to those with a pure conscience (Psa 7:10), and a “clean heart,” refers to those whose conscience is clean (cf. Psa 51:10).

Translated 32 times in the New Testament as “conscience”

From [Strong’s 4894] suneidon suneidon, ‘to see together, hence to comprehend

4894. συνείδω suneido soon-i’-do; from 4862 and 1492; to see completely; used (like its primary) only in two past tenses, respectively meaning to understand or become aware, and to be conscious or (clandestinely) informed of: — consider, know, be privy, be ware of.

AV-by privy 1, consider 1, be ware of 1, know 1; 4

brain' and the 'mind'

What is the difference between the 'brain' and the 'mind'?

Answer:

It may seem, on the surface, that distinguishing between the brain and the mind is not important but to understand the Scriptures properly we must recognize the difference in the brain versus that which the brain produces.

The difference is seen in considering the two words, “brain” and “mind”. The brain is brain-flesh, the physical source of the impulses of man’s defiled nature. The brain is defined as, “

The dictionary says, Brain: "That part of the central nervous system that includes all the higher nervous centers; enclosed within the skull". In other words it is the physical member of the body that controls the biological functions of the body in addition to producing thoughts, attitudes &c.

The mind is defined as, “human consciousness that originates in the brain and is manifested especially in thought, perception, emotion, will, memory, and imagination” (Am. Heritage Dictionary).  

Mind: Thinking produced by the brain.

Look, when you get down to it, even mental states are actually only physical states, are they not? I mean, the brain is just a-a chemical supercomputer (Dr. Rodney Mckay) 

The brain creates chemicals which produce feelings and emotions

Like it or not, emotions share some very real biochemical links with your nervous system, immune system and digestive system.

Consciousness is a property of the brain, and the brain is a biochemical engine or its just a chemical super-computer.

Sin originates in the brain-flesh, not in the mind.

The problem is that some false teaching say that sin is a matter of morality and not as a physical law of that nature’s constitution.

The uncleanness is shifted from the physical realm of the brain’s flesh to the mental-moral

realm.

Note: The brain, when functioning, provides consciousness which consists of "thoughts" or "the mind". When we are told "Let this mind be in you, which was also in Christ Jesus" (Phil 2:5), we are being told to have the same thinking as Christ, not his brain.

"Let this mind be in you, which was also in Christ Jesus" (Phil 2:5)
"A double minded man is unstable in all his ways" (James 1:8)

"Operating upon the brain [physical], it [indwelling sin] excites the 'propensities', and these set the 'intellect' [mental], and 'sentiments' [moral] to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, 'the understanding is darkened through ignorance, because of the blindness of the heart'". (Elpis Israel, p . 127)

Man in his physical constitution is imperfect; and this imperfection is traceable to the physical organization of his flesh, being based on the principle of decay and reproduction from the blood; which, acted upon by the air, becomes the life of his flesh. All the phenomena which pertain to this arrangement of things are summed up in the simple word sin; which is, therefore, not an individual abstraction, but a concretion of relations in all animal bodies; and the source of all their physical infirmities. Now, the apostle says, that the flesh thinks, that is, the brain, as all who think are well assured from their own consciousness. If, then, this thinking organ be commanded not to do what is natural for it to do under blind impulse, will it not naturally disobey?  (Elpis Israel)

Now, the law of God is given, that the thinking of the flesh, instead of being excited by the propensities within and the world without, may be conducted according to its direction. 

Consciousness is not Eternal 

If you talk to anyone who’s used DMT or psilocin/psilocybin (aka magic mushrooms) at one time or another they’ll tell you they experienced some very vivid hallucinations — and an almost completely altered perception of reality. This clearly implies that brain biochemistry is consciousness. If consciousness resided in some kind of soul or spirit as the ancients believed, then taking chemicals would have no effect on your consciousness. If you can alter your consciousness by taking a chemical to interfere with or mimics neurotransmitters, on the other hand, then consciousness must be biochemical in nature.

Psychedelic drugs like Magic mushrooms demonstrate that consciousness is a property of the brain, and the brain is a biochemical engine in the same way that the engine in your car is a mechanical one.

When your car’s engine dies, does another car nearby immediately start up as the “spirit of the car” transfers from one automobile to another? Of course not. You intuitively know that makes no sense. So if consciousness is a property of the brain (which is a biochemical engine), why would it transfer from one vehicle to another when the brain dies? that doesn’t make any sense.

Psalm 146:4 NASB 1995
His spirit departs, he returns to the earth; In that very day his thoughts perish.

Ecclesiastes 3:19 For an event is to the sons of man, and an event is to the beasts, even one event is to them; as the death of this, so is the death of that; and one spirit is to all, and the advantage of man above the beast is nothing, for the whole is vanity.

The Consciousness of Sin Hebrews 10:2

For if it were otherwise, would not these sacrifices have stopped being offered? For the worshipers, having once [for all time] been cleansed, would no longer have a consciousness of sin. (Hebrews 10:2)

By law comes knowledge of sin and consciousness of guilt and liability to punishment

The TCNT has: "for where there is no consciousness of law, sin shows no sign of life". 

Unless the law is recognised, sin is dormant, ignored and "dead". But the law of God starts the challenge between flesh and spirit, and shows the evil character of sin that resides in the flesh.

The result of the law in this context is that it had the effect of rousing the innate tendency of man to sin, and so bound the consciousness of the individual to the "old man" (the natural and evil propensity of the flesh).

The awakening of sin in life by the power of God's law and its display to the spiritual consciousness demonstrates the repulsively ungodliness of sin, and the impossibility of overcoming it without the aid of Almighty God through His Son (Psa. 80:17). It was seen to be absolutely and violently opposed to God and His law.

World English Bible because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be.

Now, the apostle says, that the flesh thinks — that is, the brain, as all who think are well assured from their own consciousness

Hence, in ch. 8:3 Paul speaks of "sin in the flesh." Notice, particularly, that in both passages the apostle emphasizes the "body" or "the flesh." He does not say "the mind," for it is the "flesh" or "mortal body" which is the source of sin. Evil propensities given free reign, produce the carnal mind; not the other way round.

The Carnal Mind is an expression used by Paul; or rather, it is the translation of words used by him, in his epistle to the Romans. It is not so explicit as the original. The words he wrote are the thinking of the flesh. In this phrase, he intimates to us, that the flesh is the thinking substance, that is, the brain; which, in another place, he terms "the fleshy tablet of the heart"

Mark 7:21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
22 Thefts, covetousness, wickedness, deceit, an evil eye, blasphemy, pride, foolishness:
23 All these evil things come from within, and defile the man.

Do not become slaves to a bad conscience. It is easy to defile one’s conscience. A Christian’s aim should be as shown in Acts 23:1: “Brothers, I have behaved before God with a perfectly clear conscience down to this day.”

Do not conform to the pattern of this world, but be transformed by the renewing of your mind.

There is therefore no more condemnation in Christ who strengthens me

The sense of awareness, of knowing.

"And the heaven and the earth and all their world was Completed."{1}{#ge 2:1.} Having previously related the creation of the mind and of sense, Moses now proceeds to describe the perfection which was brought about by them both. And he says that neither the indivisible mind nor the particular sensations received perfection, but only ideas, one the idea of the mind, the other of sensation. And, speaking symbolically, he calls the mind heaven, since the natures which can only be comprehended by the intellect are in heaven. And sensation he calls earth, because it is sensation which has obtained a corporeal and some what earthy constitution. The ornaments of the mind are all the incorporeal things, which are perceptible only by the intellect. Those of sensation are the corporeal things, and everything in short which is perceptible by the external senses. Philo of Alexandria

Consciousness is our acquaintance of knowing; that phase of understanding by which we take awareness of our existence and of our relation to what we call environment. Our consciousness is our real environment or Garden of Eden. The outer environment is always in correspondence to the thoughts making up our consciousness. Environment is made by ideas held in mind and established. The ideas that are held in mind are the basis of all consciousness. The thoughts and ideas upon which consciousness is formed gives personality to it.

Therefore consciousness is the sum total of all ideas accumulated in and affecting man's present sinful nature.

It is of great value to understand the importance of our consciousness in spiritual growth. Divine ideas must be incorporated into our consciousness before they can mean anything to us. An intellectual understanding does not meet the needs. To be satisfied with an intellectual comprehension leaves us subject to error, false doctrine and sin than eternal death. We must seek to incorporate divine ideas into our mind.

The Christ consciousness or spiritual consciousness, is a state of consciousness that is based upon divine ideas, upon an understanding and realisation of spiritual Truth.

Personal consciousness is formed from limited, selfish ideas.

It can be called the consciousness of sin. Believers are to be conscious of sin and avoid it at every turn.

Rom 6:14 For sin shall not have dominion over you: for ye are not under the law, but under grace.

1Jn 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

To be sin conscious is to be under the law and to be righteousness conscious, continually receiving this free gift is to be under grace.

Let’s develop the consciousness of righteousness and throw away a sin consciousness.

The Christ Consciousness established in accordance with the Eternal Spirit, is the true relationship or fellowship with the Father. The Christ Consciousness is the logos that was manifested in Jesus.