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Thursday, 20 March 2025

What is the Psychic Aeon The Psychical Realm

The Psychic Realm

A Study of The Psychical Realm
or

Gnostic Teaching on the Psychic Aeon

What is the Psychic Aeon?

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

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

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

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

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

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

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

### The Collective Nature of the Psychic Aeon

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

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

### The Coming of the Savior

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

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

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

### Conclusion

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

Original article

What is psychic?

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

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

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

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

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

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

psuchikos: natural, of the soul or mind

Original Word: ψυχικός, ή, όν

Part of Speech: Adjective

Transliteration: psuchikos

Phonetic Spelling: (psoo-khee-kos')

Definition: natural, of the soul or mind

Usage: animal, natural, sensuous.

5591 psyxikós (an adjective, derived from 5590 /psyxḗ, "soul, natural identity") – properly, soulish, i.e. what is natural, as it relates to physical (tangible) life alone (i.e. apart from God's inworking of faith).

5591 /psyxikós ("natural") typically describes the natural ("lower") aspect of humanity, i.e. behavior that is "more of earth (carnality) than heaven." 5591(psyxikós) then sometimes stands in contrast to 4152 /pneumatikós("spiritual") – the higher, spiritual aspect of humanity that develops through faith (4102 /pístis).

the psychic body

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

1Co 15:44 It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:-- (Rotherham’s Emphasized Bible)

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

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

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

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

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

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

Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion

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

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

God has a Soul the psychic substance

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

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

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

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

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

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

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

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

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

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

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

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

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

The Psychic Place a Mental Realm

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

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

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

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

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

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

Heracleon: Fragments from his Commentary on the Gospel of John

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

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

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

Here Heracleon links the psychic realm with the image of Jerusalem

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

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

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

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

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

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

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

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

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

the same word occurs in 1Cor 2:14:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4 Maccabees 1:32

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

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

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

The Psychic Aeon

What is the Psychic Realm or aeon?

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The psychic aeon is a collective noun

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

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

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)

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

Wednesday, 19 March 2025

The Lost Ten Tribes: Their Deportation to the East According to the Bible

### The Lost Ten Tribes: Their Deportation to the East According to the Bible

The fate of the lost ten tribes of Israel has been a subject of speculation for centuries. Many theories attempt to trace their movements and settlements, but the Bible itself provides a clear answer regarding their initial deportation. According to the biblical record, the Assyrian Empire conquered the northern kingdom of Israel and exiled its inhabitants to regions in the east. This document will explore the biblical evidence demonstrating that the ten tribes were taken to eastern lands, as recorded in the scriptures.

#### **The Assyrian Conquest and Exile**

The Bible states that the ten tribes of Israel were exiled by the Assyrians during the reign of King Hoshea (732–722 BCE), the last king of the northern kingdom. The key passage describing this event is found in **2 Kings 17:6**:

*"In the ninth year of Hoshea, the king of Assyria took Samaria and carried Israel away into Assyria, and placed them in Halah, and in Habor by the river of Gozan, and in the cities of the Medes."*

This verse provides specific locations to which the Israelites were deported:

1. **Halah** – A region in northern Mesopotamia.

2. **Habor by the River of Gozan** – This refers to the Khabur River, which flows through modern-day Syria and Iraq.

3. **The cities of the Medes** – This refers to the region of Media, in what is now northwestern Iran.

These places were all located in the east, confirming that the ten tribes were taken beyond the Euphrates River, into Assyria and the surrounding regions.

#### **Further Biblical Confirmation**

The book of **1 Chronicles 5:26** reinforces this account:

*"And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tiglath-Pileser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day."*

This passage indicates that some tribes, including Reuben, Gad, and the half-tribe of Manasseh, had already been taken into exile before the final conquest of Samaria. The phrase *"unto this day"* suggests that the writer of Chronicles, traditionally believed to be Ezra, was aware that these Israelites remained in those eastern locations even centuries later.

#### **Ezra and Nehemiah’s Recognition of the Exiles**

During the period of Ezra and Nehemiah, when some Israelites returned from Babylonian captivity, there is no mention of the ten tribes returning. Instead, the returnees were primarily from Judah, Benjamin, and Levi, as seen in **Ezra 1:5**:

*"Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem."*

The absence of the ten tribes in this return indicates that they remained in the lands of their Assyrian exile, reinforcing the idea that they had not migrated westward but continued to dwell in the eastern regions.

#### **The Apocryphal Evidence: 2 Esdras**

The book of **2 Esdras 13:40-45**, an apocryphal text, provides an interesting account of the ten tribes moving even further east:

*"These are the ten tribes which were carried away prisoners out of their own land in the time of Osea the king, whom Salmanasar the king of Assyria led away captive, and he carried them over the waters, and so came they into another land. But they took this counsel among themselves, that they would leave the multitude of the heathen, and go forth into a further country, where never mankind dwelt, that they might there keep their statutes, which they never kept in their own land."*

This passage suggests that after being settled in the east, some groups of the ten tribes moved even further away, seeking a land where they could practice their faith freely. Although this is not a biblical book, it reflects an ancient Jewish tradition that the tribes continued to reside in remote eastern regions.

The restoration of the Lost 10 tribes

The Bible not only records the exile of the ten tribes to the east but also speaks of their future restoration. **Ezekiel 37:15-22** prophesies the reunification of the scattered northern tribes with Judah. In the vision of the two sticks, God commands Ezekiel to take two sticks—one for Judah and one for Ephraim (representing the northern tribes)—and join them together into one. **Ezekiel 37:22** states: *"And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all."* This prophecy assures that the division of Israel will be undone, and all twelve tribes will once again be united under one rule in their land.

Jesus reaffirmed this future restoration in **Matthew 19:28**, saying to His disciples: *"Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."* This statement confirms that in the coming age, the twelve tribes will be fully restored, and the apostles will have authority over them. The use of the term *regeneration* suggests a future renewal of Israel, not merely a symbolic restoration but an actual gathering of all the tribes. This aligns with the prophets' vision of a restored kingdom in which Israel is no longer scattered among the nations.

Similarly, **Luke 22:28-30** reinforces this promise when Jesus tells His disciples: *"Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel."* This passage indicates that the twelve tribes will have a role in the future kingdom, and the apostles will be entrusted with governing them. The restoration of Israel is not just a past hope but a future certainty in God's plan. The Bible consistently teaches that the lost ten tribes will one day return, be reunited with Judah, and become one nation under divine rule.

#### **Conclusion**

According to the Bible, the ten tribes of Israel were deported to the east, specifically to regions in Assyria, Media, and Mesopotamia. 2 Kings 17:6 and 1 Chronicles 5:26 confirm that they were settled in Halah, Habor, the river of Gozan, and the cities of the Medes—areas corresponding to modern-day Iraq, Iran, and Syria. While their exact movements after the exile remain uncertain, the scriptures make it clear that they were not lost to history. Instead, the Bible promises their eventual restoration and reunification with Judah under one king, bringing an end to their division.

Though the ten tribes were scattered, their exile was never meant to be permanent. Prophecies like Ezekiel’s vision of the two sticks and Jesus’ promise to His disciples confirm that all twelve tribes will be gathered again in the future kingdom. The apostles themselves will have a role in judging and leading them when God's restoration is fulfilled. The fate of the ten tribes is not one of disappearance but of a future return, where they will once again be part of a unified and restored Israel under divine rule.west.

Gnosticism and the Nag Hammadi Library: A Fundamentalist Faith

### **Gnosticism and the Nag Hammadi Library: A Fundamentalist Faith**

#### **Gnostic Fundamentalism**

Many scholars and modern spiritual seekers attempt to compare Gnostic texts from the *Nag Hammadi Library* with Hinduism or Buddhism. However, such comparisons are artificial constructs. The Gnostic worldview does not promote the idea that all religions contain elements of truth. Instead, Christian Gnosticism arose from a combination of Jewish, Christian, and Greek philosophical traditions, particularly drawing from wisdom literature. Comparisons with the *Old Testament Pseudepigrapha*, the *Dead Sea Scrolls*, the works of *Philo of Alexandria*, the *Corpus Hermeticum*, and Greek philosophy are far more appropriate than attempts to associate Gnosticism with Eastern mysticism.

#### **The Exclusionary Nature of Gnostic Belief**

The *Nag Hammadi Library* presents a Gnostic worldview that is fundamentally exclusive. Unlike universalist religious traditions, Gnosticism emphasizes that knowledge (*gnosis*) is not freely available to all, but only to the initiated who are capable of understanding hidden teachings. This is clearly expressed in the *Gospel of Thomas*:

> "Whoever finds the interpretation of these sayings will not taste death." (*Gospel of Thomas*, NHC II,2)

This statement implies that salvation is not universally accessible but depends on the individual's ability to grasp secret meanings. Gnosticism rejects the notion that multiple religious paths lead to the divine. Instead, the Gnostic tradition asserts that salvation comes only through revealed knowledge, accessible to the few who can truly comprehend it.

Gnostic texts also emphasize the necessity of exclusive commitment to truth, as illustrated in Saying 8 of the *Gospel of Thomas*:

> "The man is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them, the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear." (*Gospel of Thomas*, Saying 8)

This parable highlights the necessity of discerning true knowledge from falsehood. Those who understand Jesus' words are like the wise fisherman, choosing only what is truly valuable and discarding the rest.

Jesus describes his followers as bearers of divine truth who illuminate the world, much like a city on a hill:

> "You are the light of the world. A city set on a hill cannot be hidden." (*Gospel of Thomas*, Saying 24, 33)

Furthermore, Jesus emphasizes that only his words reveal the truth, requiring the listener to obey him exclusively:

> "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you will look for me and will not find me." (*Gospel of Thomas*, Saying 38)

This underscores the belief that truth is not scattered across various traditions but is found only in Jesus’ teachings.

In Saying 39, Jesus further critiques religious authorities who withhold knowledge:

> "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as simple as doves."

This text portrays religious leaders as obstacles to true understanding, suggesting that official institutions cannot be trusted. The rejection of external religious authorities is reinforced in Saying 41:

> "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."

Only those who have already received *gnosis* will gain further understanding, while those without it will remain in ignorance.

Moreover, Jesus states that anything not rooted in the Father will ultimately be destroyed:

> "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish." (*Gospel of Thomas*, Saying 40)

This further supports the exclusive nature of Gnostic salvation.

#### **Medieval Gnosticism: The Bogomils and Cathars**

During the medieval period, groups such as the *Bogomils* and *Cathars* revived Gnostic ideas, maintaining their exclusive and fundamentalist nature.

The *Bogomils* (10th–15th century) rejected the material world as the work of an evil creator and opposed mainstream Christian doctrine. Similarly, the *Cathars* (12th–13th century) believed in two gods—one good, one evil—and saw the physical world as fundamentally corrupt. Their *Book of the Two Principles* explicitly condemns the Christian God as a false deity:

> "The God of the Christians, the God of this world, is the Devil." (*Book of the Two Principles*)

Both groups rejected church hierarchy, sacraments, and religious icons, maintaining an uncompromising stance against traditional Christianity.

#### **The Parallels Between Christian Gnosticism and Fundamentalism**

Gnostic movements share significant similarities with religious fundamentalism:

- **Rejection of the Trinity** – Many Gnostic groups did not adhere to Trinitarian doctrine, often distinguishing between the highest God and the lesser creator.

- **Rejection of Idolatry** – Gnosticism opposed the veneration of religious images and relics, viewing them as distractions from true knowledge.

- **Rejection of Sacraments** – Baptism, the Eucharist, and other church sacraments were often dismissed as unnecessary.

- **Rejection of Clergy and Priesthood** – Gnosticism criticized religious authorities, portraying them as deceivers who hinder true understanding.

#### **Jesus’ Teachings as the Path to a Higher Civilization**

Gnosticism teaches that Jesus' words provide the only true escape from ignorance and corruption. His teachings alone overcome the precondition of sin and flawed reasoning. To build a higher civilization, Jesus' spiritual principles must be implemented on a global scale.

> "Christ Jesus is the ONLY way to the Father. Don't be angry, don't be upset; figure this out through the fine tune and see the pattern narrowing down to one."

God created both good and evil, light and darkness, as part of a divine plan. However, Jesus is the singular path to the Father:

> "God KNOWS Jesus is the ONLY way you come INTO the Father's presence. If there were two ways, He would say so. Yet what confusion would there be in two, when we know there is only one?"

Two paths lie before humanity—one leading to life, the other to death. As Jesus himself stated:

> "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it." (*Matthew 7:13*)

#### **Conclusion**

Gnosticism, as preserved in the *Nag Hammadi Library*, is not a universalist faith but a fundamentally exclusive one. It rejects the idea that all religions contain truth and instead asserts that Jesus' teachings alone provide salvation. The medieval *Bogomils* and *Cathars* continued this exclusivist tradition, maintaining a sharp divide between truth and falsehood. This exclusivity aligns Christian Gnosticism with fundamentalist religious movements, which also reject religious pluralism in favor of absolute truth.

Ultimately, Jesus' message is clear: his teachings must be understood, obeyed, and lived out as the only path to God and the only foundation for a higher civilization.

Gnosticism and the Nag Hammadi Library: A Fundamentalist Faith

Gnostic Fundamentalism

The Exclusionary Nature of Gnostic Belief

The Gnostic worldview, as represented in the Nag Hammadi Library, is not one of inclusivity but rather one of exclusivity. In the Gospel of Thomas (NHC II,2), a text that emphasizes personal revelation and knowledge, Jesus states:

"Whoever finds the interpretation of these sayings will not taste death." (Gospel of Thomas, NHC II,2)

This suggests that salvation is not available to everyone equally, but rather to those who can interpret the secret teachings of Jesus. In the same vein, Gnosticism does not see other religions or philosophies as equal paths to the divine. The emphasis is on secret knowledge that is hidden from the masses and only accessible to the initiated.

we should be exclusively committed to the truth like the fisherman (Saying 8)

And he said, "The man is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."

if we follow Jesus we are a man of light lighting up the whole world (Saying 24) like a city built on a high mountain (Saying 33

Jesus alone reveals the truth so the listener must obey him and serve him exclusively (Saying 38)

(38) Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you will look for me and will not find me."

no one else has the truth (Saying 39)

Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as simple as doves."

anything outside of the Father will be uprooted (Saying 40)

Jesus said, "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish."

The Pharisees (clergy) have nothing to offer us (Saying 41)

Jesus said, "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."

Jesus is the cornerstone (Saying 66)

Jesus said, "Show me the stone that the builders rejected: that is the keystone."

Jesus tells us we must worship the Father (Saying 15 and saying 27)

Medieval Gnosticism: The Bogomils and Cathars

Medieval Gnostic sects like the Bogomils and Cathars mirrored the fundamentalist nature of their earlier counterparts. The Bogomils, who emerged in the 10th century, held a dualistic worldview, seeing the material world as the creation of a false god or demon. They rejected the authority of the Church and traditional Christian teachings, and their teachings were considered heretical by the Catholic Church. Similarly, the Cathars in the 12th and 13th centuries believed in the existence of two gods—one goodthe other evil—and rejected the material world as corrupt and evil. The Cathar Bible, known as the Book of the Two Principles, illustrates this dualistic view:

"The God of the Christians, the God of this world, is the Devil." (Book of the Two Principles)

Just as in earlier Gnosticism, these medieval groups emphasized a strict separation between the divine and the material, making their faith exclusive and fundamentally anti-universalist.

The similarities between Christian Gnosticism and Fundamentalism are significant and substantive

Rejection of the trinity rejection of idols rejection of sacraments the rejection of the clergy and the priesthood

Jesus' teachings is the only way to overcome the precondition of sin, judgmental reasoning, and therefore, is a practical path to a higher civilization in the new millennium.

We must also make Jesus' teachings spiritual principles a global reality. Love is the answer and his teachings are the only way to a higher civilization based on reasoning lovingly.

Christ Jesus is the ONLY way to the Father. Don't be angry, don't be upset; figure this out through the fine tune and see the pattern narrowing down to one.

Christ is NOT divide.

God created both good and evil; light and darkness.

God KNOWS Jesus is the ONLY way you come INTO the Father's presence. If there was two ways, he'd say yet what confusion would there be in two when we know there is only one. Two ways out of this world, one leads to life the other to death. One is the narrow way the other the broadway

Corpus Hermeticum and Hermeticism: The Key to Understanding the Nag Hammadi Library and Emanation in Valentinianism

**Welcome to Pleroma Pathways, apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.**

## **Corpus Hermeticum and Hermeticism: The Key to Understanding the Nag Hammadi Library and Emanation in Valentinianism**

The *Corpus Hermeticum* and Hermeticism are essential for understanding the *Nag Hammadi Library* and the concept of emanation in Valentinian thought. While many modern scholars and spiritual seekers attempt to compare Gnostic texts with Eastern traditions such as Hinduism and Buddhism, this approach often leads to misunderstandings. The *Nag Hammadi Library* is best understood within its own historical and theological context, which is deeply rooted in Hellenistic and early Christian thought rather than Eastern mysticism.

### **Hermetic Texts in the Nag Hammadi Library**

The *Nag Hammadi Library* contains three Hermetic texts:

1. **The Discourse on the Eighth and Ninth (NHC VI,6)** – A dialogue describing an ascent through the celestial spheres to divine illumination.

2. **The Prayer of Thanksgiving (NHC VI,7)** – A praise of divine knowledge, similar to passages in the *Corpus Hermeticum*.

3. **The Excerpt from the Perfect Discourse (NHC VI,8)** – A fragment from the *Asclepius*, a Hermetic text that emphasizes the relationship between divine intellect and the created world.

These texts illustrate that early Christian and Gnostic groups were influenced by Hermetic thought. In particular, Valentinianism shares with Hermeticism a structured view of divine emanation, where the unknowable Source extends itself into various levels of existence.

### **The Role of Emanation in Valentinianism and Hermeticism**

In Valentinian cosmology, emanation is the process by which the Father (the primal Depth) brings forth divine attributes, known as *Aeons*. These Aeons manifest in a structured order, with the first emanations being *Mind (Nous)* and *Truth*, followed by *Word (Logos)* and *Life*, leading to *Humanity* and *Ecclesia*. The *Pleroma*, or fullness of divine reality, consists of these emanations, all of which remain within the divine realm except for the final, flawed emanation—Sophia’s misguided desire for knowledge.

Hermeticism also operates within an emanationist framework. The *Corpus Hermeticum* describes how *Nous* (divine intellect) comes forth from the unknowable *One*, creating the intelligible and material worlds. However, it is important to clarify the nature of *Nous* in Hermeticism. *Nous* is not corporeal in the sense of having a physical body, but it is substantial—it possesses ontological reality and is not merely an abstraction. Unlike later Platonic thought, which treats *Nous* as purely immaterial, Hermeticism presents it as an active, creative force with a kind of *spiritual corporeality*. It is not a material entity, but it is a real, substantial presence that emanates, influences, and guides.

The *Corpus Hermeticum* describes this emanation:

> "The One is the source of all things and from it comes Nous, which is the craftsman of the cosmos. It is filled with the creative fire, and through it all things come into being." (*Corpus Hermeticum* XI.2)

In some passages, *Nous* is depicted as a form of *light* or *fire*, reinforcing its dynamic and active role in the divine order:

> "This light is a spiritual power sent forth from the One. It moves all things and is itself moved by nothing. It is the vital force within all that lives." (*Corpus Hermeticum* XIII.2)

This understanding of *Nous* aligns with the Valentinian concept of Aeons within the Pleroma—real, substantial emanations rather than abstract metaphysical principles. Just as *Nous* in Hermeticism is an active, structuring force within creation, so too does *Nous* in Valentinianism play a key role in the divine order.

The *Corpus Hermeticum* further describes how humanity possesses a portion of *Nous* and is called to recognize it within:

> "If you realize within yourself that which is divine, then you will return to that which is divine." (*Corpus Hermeticum* XIII.9)

This mirrors the Valentinian belief that the divine attributes emanating from the Pleroma must be restored within the believer to achieve spiritual wholeness.

### **Why the Nag Hammadi Library Should Not Be Compared to Eastern Traditions**

Many attempt to link the *Nag Hammadi Library* to Hindu and Buddhist ideas, but this is a misreading of the texts. While superficial similarities exist, such as the idea of illusion (*Māyā* in Hinduism and ignorance in Gnostic thought), the underlying frameworks are different.

1. **Distinct Cosmology** – Hinduism often views reality as a cycle of rebirth, where the ultimate goal is merging with *Brahman* or realizing *Ātman*. Gnosticism and Hermeticism, by contrast, focus on a structured divine hierarchy of emanations. The goal is not merging with an impersonal absolute but restoring one's place within the divine Pleroma.

2. **The Role of Nous vs. Atman** – In Hindu Vedanta, *Ātman* is one’s true self, identical to *Brahman*. In Hermeticism and Valentinian thought, *Nous* is the divine intellect, an active principle that must be cultivated to ascend spiritually. Moreover, unlike *Atman*, which is considered ultimately identical to the universal absolute, *Nous* in Hermeticism remains a distinct, substantial principle that emanates from the One.

3. **Creation vs. Illusion** – Hindu and Buddhist traditions often describe the world as an illusion (*Māyā*). The *Nag Hammadi* texts and Hermeticism, however, present a cosmos shaped by emanation, where the material world is the result of a flawed Demiurge or an intermediary divine action, not an illusion to be escaped.

The *Corpus Hermeticum* emphasizes this distinction:

> "God did not create the world as an illusion, but as a reality filled with His power. It is only those who do not understand who see it as a shadow." (*Corpus Hermeticum* X.4)

This demonstrates that, unlike Eastern traditions, Hermeticism views creation as a structured reality, not as an illusion to be dissolved.

### **Conclusion**

The *Corpus Hermeticum* and the Hermetic texts in the *Nag Hammadi Library* provide a crucial foundation for understanding Valentinian Gnosticism. Both systems share an emanationist framework that distinguishes them from Eastern traditions. Attempts to compare these texts with Hindu or Buddhist concepts obscure their true meaning. The key to unlocking the *Nag Hammadi Library* lies in understanding its Hellenistic, Jewish, and early Christian influences, particularly through the lens of Hermeticism.

By incorporating these direct quotations, we can better appreciate the depth of Hermetic thought and its relevance to Valentinianism. The *Corpus Hermeticum* does not present a purely immaterial philosophy but one deeply rooted in the substantial reality of divine emanation.

The Gnostic understanding of the resurrection of Jesus

The Resurrection of Jesus

The resurrection of Jesus is a central teaching of early Christianity, demonstrating the power of God to transform human nature into incorruptibility. The Gospel of Philip, a Valentinian text, presents a nuanced understanding of resurrection—one that begins before physical death. This document explores the Gospel of Philip’s perspective alongside early Christian writings, emphasizing the corporeal nature of the spiritual body.

Resurrection Before Death

The Gospel of Philip states:

"Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would ." (Gospel of Philip)

This passage refers to Jesus’ baptism as his first resurrection. When Jesus rose from the waters, the Logos was manifested within him—the Word became flesh (John 1:14). This moment marked his spiritual rebirth, demonstrating that true resurrection precedes physical death. Baptism, in this understanding, is not merely a ritual but a transformative experience where one becomes spiritually alive.

Similarly, another passage in the Gospel of Philip states:

"Those who say that the Lord died first and (then) rose up are in error, for he rose up first [in baptism] and (then) died. [All of the sons of God must be raised up in the flesh (be born of a woman) first and then be 'put to death...in flesh' that they be 'quickened in the spirit'—i.e., all must put on the new man, and 'overcome' their carnal nature (sinful lusts). This is the same in the case of Jesus. He was made of a woman under the Law of Sin and Death. He took on sinful nature although He had no personal sins himself. He destroyed sin in the flesh on the cross first for himself and for all of us.] If one does not first attain the resurrection [i.e., 'Christ in you,' 'a new creation' separated to Him (while in the 'body')], he will not die [his 'old man' (sinful nature) will continue to lord it over him]. As God lives, he would [...]." (Gospel of Philip 15)

This passage affirms the necessity of spiritual renewal before death. In this view, resurrection is not just about rising from physical death but about overcoming the corruptible nature of the flesh. Jesus, by taking on human nature, experienced the full weight of mortality yet remained sinless. His resurrection was not merely a return to life but a transformation into incorruptibility, which believers are also called to partake in.

The Nature of the Spiritual Body

A significant theme in the Gospel of Philip is the distinction between ordinary flesh and "true flesh":

"[The master] was conceived from what [is imperishable], through God. The [master rose] from the dead, but [he did not come into being as he] was. Rather, his [body] was [completely] perfect. [It was] of flesh, and this [flesh] was true flesh. [Our flesh] is not true flesh but only an image of the true." (Gospel of Philip 69)

This statement highlights an early Christian understanding of Jesus’ resurrected body. Unlike ordinary human flesh, which is subject to corruption, Jesus’ resurrected body was incorruptible. The term "true flesh" suggests a transformation from mortality to a spiritual, yet corporeal, existence.

A 19th-century writer describes the spiritual body in a way that aligns with this concept:

"Now, a Spiritual body is as material, or corporeal and tangible, a body as that which we now possess. It is a body purified from 'the law of sin and death.' Hence it is termed 'holy,' and 'spiritual,' because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air. 'That which is born of the flesh,' in the ordinary way, 'is flesh,' or an animal body: and that which is born of the Spirit,' by a resurrection to life, 'is spirit,' or a Spiritual body (John 3:6). Hence, in speaking of Jesus, Paul says, 'born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead' (Romans 1:3-4). Thus, He was born of the spirit, and therefore became 'a Spirit;' and, because highly exalted, and possessing a name which is above every name (Philippians 2:9-11), He is styled 'the Lord the Spirit.'"

This explanation reinforces the understanding that the spiritual body is not immaterial but is transformed into incorruptibility. It is a real, tangible body, free from the limitations of mortal flesh.

Jesus' Resurrected Body: Corporeal and Substantial

The Gospel of Luke provides an important testimony regarding Jesus’ resurrected body:

"On a certain occasion, He unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: 'for,' said he, 'a spirit hath not flesh and bones as ye see me have.' Incredulous for joy, He gave them further proof by eating a piece of broiled fish and of a honeycomb." (Luke 24:36-43)

This passage demonstrates that Jesus' resurrection was not a mere spiritual event but involved a tangible, corporeal body. The distinction made between a mere "spirit" and a body of "flesh and bones" affirms that the resurrection was physical.

A 19th-century commentary elaborates on this point:

"The Spiritual body is constituted of flesh and bones vitalized by the Spirit. It is the animal body purified, not evaporated into gas or vapor. It is a bloodless body; for in the case of Jesus, He had poured out His blood upon the cross. The life of the animal body is in the blood; but not so that of the Spiritual body: the life of this resides in that mighty power which suspends 'the earth upon nothing,' and is diffused through the immensity of space."

This aligns with the Gospel of Philip's teaching on "true flesh"—Jesus' resurrected body was not mere spirit, nor was it subject to decay. Instead, it was a perfected, incorruptible body, the same type of body promised to believers at their resurrection.

Conclusion

The Gospel of Philip provides a profound insight into the nature of resurrection. It teaches that Jesus’ resurrection was twofold—first, a spiritual awakening at baptism, and second, a physical transformation after death. This understanding aligns with the New Testament depiction of Jesus' bodily resurrection, where He is seen, touched, and even eats food. The spiritual body is not ethereal but corporeal and substantial—true flesh, perfected and incorruptible.

For believers, this understanding of resurrection provides hope. Just as Jesus' body was transformed, so too will those who follow Him experience a resurrection that is not merely spiritual but tangible, marking the final victory over sin and death.

Tuesday, 18 March 2025

The Spiritual Resurrection in the Gospel of Philip

# The Spiritual Resurrection in the *Gospel of Philip*: The Spiritual Resurrection Born from Above

## Words and Names

The *Gospel of Philip* emphasizes the deceptive nature of worldly words and names, which often mislead people from reality to illusion. It states:

> "The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] [54] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm." (*Gospel of Philip*)

This passage suggests that worldly terminology can obscure spiritual truth, requiring deeper insight to understand the true nature of divine realities.

## Christ Arose, Then Died

A striking assertion in the *Gospel of Philip* is that Jesus was first resurrected and then died:

> "Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>." (*Gospel of Philip*)

This passage refers to Jesus' baptism, where He arose from the waters and was anointed with the Holy Spirit. The Logos became manifest in Him, and He was "born again," symbolizing spiritual resurrection.

## This World, the Resurrection, and the Middle

The *Gospel of Philip* divides human existence into three states: life in this world, resurrection, and a middle place of death:

> "A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way." (*Gospel of Philip*)

This passage teaches that spiritual resurrection must be attained in this life to avoid the "middle place," where one is lost in spiritual death.

## Truth and Nakedness

Truth comes to the world in symbols and images, making it accessible only to those who seek deeper understanding:

> "Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ." (*Gospel of Philip*)

Here, resurrection is depicted as an image of rebirth, linked to the bridal chamber and anointing with oil, which signifies transformation into Christ.

## Resurrection and Baptism

Baptism is directly linked to resurrection, which must be received in this life:

> "People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, 'Great is baptism,' for if people receive it, they will live." (*Gospel of Philip*)

The spiritual resurrection is therefore a present reality, not merely a future event.

## Chrism Is Superior to Baptism

Chrism, or anointing, is described as a higher mystery than baptism:

> "Chrism is superior to baptism. We are called Christians from the word 'chrism,' not from the word 'baptism.' Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom." (*Gospel of Philip*)

Anointing grants resurrection, symbolizing union with the Father and Son in the kingdom.

## The Treatise on the Resurrection

The *Treatise on the Resurrection* echoes the *Gospel of Philip* in asserting that resurrection must be realized in this life:

> "O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund." (*Treatise on the Resurrection*)

## Resurrection and the Renewal of the Mind

Paul emphasizes that resurrection involves the renewal of the mind:

> "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you." (Romans 8:11)

Paul equates renewal with knowledge:

> "We are saved by the renewing of the Holy Spirit." (Titus 3:5)

> "We are renewed by knowledge." (Colossians 3:10)

Jesus also affirms this:

> "Sanctify them by thy truth; thy word is truth." (John 17:17)

## The Resurrection as Transformation

Resurrection is the transformation of the mind and heart:

> "The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego."

Jesus declared:

> "The hour cometh, and now is, when the dead shall hear the voice of the Son of God." (John 5:25)

## Conclusion

The *Gospel of Philip* and *The Treatise on the Resurrection* teach that resurrection is a present reality attained through spiritual awakening. This aligns with Paul's teaching that renewal by knowledge and the Holy Spirit brings transformation. While resurrection includes the future hope of entering the restored Kingdom of God, it must begin in this life through the reception of divine knowledge, anointing, and the mind of Christ.

The Spiritual Resurrection in the Gospel of Philip

The Spiritual Resurrection born from above

Words and Names

The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] [54] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm. (Gospel of Philip)

Christ Arose, Then Died

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (Gospel of Philip)

This is referring to baptism Jesus rose from The Waters of baptism and the Logos was manifested within him the word became flesh and Jesus was born again

This World, the Resurrection, and the Middle

A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way. (Gospel of Philip)

Truth and Nakedness

Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ. (Gospel of Philip)

There is rebirth (the physical Resurrection of the Dead when Believers are made Immortal) and an image of rebirth (the spiritual resurrection), and it is by means of this image that one must be reborn. What image is this? It is (the spiritual) resurrection.

Resurrection and Baptism

People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, “Great is baptism,” for if people receive it, they will live. (Gospel of Philip)

Believers received the Resurrection in The Rising it from The Waters of baptism this is similar to What Paul is teaching

Joseph the Carpenter

Philip the apostle said, “Joseph the carpenter planted a garden, for he needed wood for his trade. He is the one who made the cross from the trees he planted, and his own offspring hung on what he planted. His offspring was Jesus and what he planted was the cross.” The tree of life, however, is in the middle of the garden. It is an olive tree, and from it comes chrism, and from chrism comes resurrection. (Gospel of Philip)

Chrism Is Superior to Baptism

Chrism is superior to baptism. We are called Christians from the word “chrism,” not from the word “baptism.” Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom.(Gospel of Philip)

The anointing is not an anointing with oil it is anointing with the Holy Spirit the anointing with oil is only symbolic of the anointing of the Holy Spirit

O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund. Why do I put up with your poor training? Everyone finds a way, and there are many ways, to be released from this element and not to roam aimlessly in error, all with the end of recovering what one was at the beginning. (The Treatise on the Resurrection)

Resurrection, according to Paul in Rm 8:10-11, is when the logos/mind of God "dwells in you". Simply said, resurrection is reaching the mind of Christ of the pleroma because here you awaken to your true perfect-self.

Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old man [henos anthropos] must be 'put off' (Col 3:9-10) in order to 'put on' the new spiritual man [pneumatic anthropos].

In this light, resurrection means the transition of our judgmental old self to our nonjudgmental new self .

This transition is made possible by understanding Jesus' knowledge teachings.

The raising of man's mind and heart from the carnal mind to the higher mind of Christ . This is accomplished by the quickening power of the Holy Spirit. "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).

The resurrection is the lifting up of the whole mind and heart into the mind of Christ. The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego.

The resurrection is a transformation that takes place daily in all who are conforming their lives to the regenerating teachings of Jesus' anointed message. The resurrection takes place here and now in all who conform their lives to the spiritual law under which it works.

Now is the time of the resurrection. "The hour cometh, and now is, when the dead shall hear the voice of the Son of God" (John 5:25).

Resurrection, in the above sense, does not rule out life after death in the kingdom of God on earth, only that we can raise to a higher consciousness the mind of Christ in the here and now before we entering the restored kingdom of God.