Gnostic Doctrine

Saturday, 27 October 2018

The body of Christ is a Corporate Being

The body of Christ is a Corporate Being

“Now you are Christ’s body, and members individually,” in a spiritual sense. (1Co 12:27

The body of Christ refer to a the higher state of consciousness which Jesus' message produces. Jesus is the first fruits or prototype of this higher consciousness the Christ-consciousness. Jesus' teachings put the body of Christ-consciousness in reach of us all.

The body of Christ is also a Corporate Being called the Son of Man (Dan 7 Rev 1) others call it the mystical body of Christ it refers to large number/body of people who are in the Christ consciousness or the Corporate Being the Son of Man the multitudinous Christ

"I will be who I will be." This proclamation of Deity at the bush announced His purpose to manifest Himself in flesh (1 Tim. 3:16). This was fulfilled in an individual, the Lord Jesus Christ (John 17:5,6,26), and will ultimately be so in a community: the multitudinous Body of Christ.

God told Israel that His Name was YAHWEH, meaning 'I will be who I will be' (Ex.3:13-15).
 This name was then slightly extended: "God said moreover (i.e. in addition) unto Moses, Thus shalt thou say unto the children of Israel, Yahweh God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob...this is My name for ever, and my memorial to all generations" (Ex.3:15).

God's full name is therefore "Yahweh Elohim".

The Old Testament was written mostly in Hebrew, and our English translation inevitably misses out a lot of detail when it comes to translating the Hebrew words for 'God'. One of the common Hebrew words translated 'God' is 'Elohim', meaning 'mighty ones'. God's "memorial", the Name by which He wants us to remember Him, is therefore


It is therefore God's purpose to reveal His character and His essential being in a large group of people. By obedience to His word we can develop some of God's characteristics in ourselves now, so that in a very limited sense God is revealing Himself in the true believers in this life. But God's Name is a prophecy of the time to come when the earth will be filled with people who are like Him, both in character and by nature (cp. 2 Pet.1:4). If we wish to be associated with the purpose of God and to become like God to die no more, living for ever in complete moral perfection, then we must associate ourselves with His Name. The way to do this is to be baptized into the Name - i.e. Yahweh Elohim (Matt.28:19). This also makes us the descendants ("seed") of Abraham (Gal.3:27-29) who were promised the eternal inheritance of the earth (Gen.17:8; Rom.4:13) - the group of 'mighty ones' ('Elohim') in whom the prophecy of God's Name will be fulfilled

Pleroma and Kenoma 2 Corinthians 4:18

Pleroma and Kenoma 2 Corinthians 4:18

Pleroma and Kenoma can be understood via 2 Corinthians 4:18, "While we look not at the things which are seen (kenoma), but on the things which are unseen (pleroma); for the things which are seen are temporal (kenoma), but the things which are unseen are eternal (pleroma)."

How can one "look" at something unseen? Not by using your fleshy eyes, but by using your spiritual eye. When gnosis comes, you are able to "see" the unseen. Since it is unseen, it cannot be conceptualized. You can only "gnow" it.

Jesus is the Pleroma The Letter of Peter to Philip

Jesus is the Pleroma The Letter of Peter to Philip

Concerning the fullness, it is I.  I (the christ) was sent down in the body (of Jesus) for the seed that had fallen away. And I came down to their mortal model. But they did not recognize me, thinking I was a mortal. I spoke with the one who is mine, and the one who is mine listened to me just as you also who have listened to me today. And I gave him authority to enter into the inheritance of his fatherhood. And I took him the one who is mine up to my Father. They the Aeons were brought to completion filled with rest through his salvation. Since he was deficiency, he became fullness. The Letter of Peter to Philip (Nag Hammadi Codex VIII, 2)

Here in the The Letter of Peter to Philip Jesus speaks of himself as the  pleroma or the fullness "Concerning the fullness, it is I." However this is the Logos or anointing spirit the Christ speaking through Jesus.

Col 1:19 For it pleased the Father that for all fullness to dwell in him;

Col 2:9 because it is in him that all the fullness of the divine nature dwells bodily.

10  That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

11 And he gave some as apostles, some as prophets, some as evangelizers, some as shepherds and teachers, 12 with a view to the readjustment of the holy ones, for ministerial work, for the building up of the body of the Christ, 13 until we all attain to the oneness in the faith and in the accurate knowledge of the Son of God, to a full-grown man, to the measure of stature that belongs to the fullness of the Christ

2 Peter 1:4 ►

Berean Study Bible

Through these He has given us His precious and magnificent promises, so that through them you may become partakers of the divine nature, now that you have escaped the corruption in the world caused by evil desires.

Hebrews 3:14 ►

New American Standard Bible

For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end,

Your blessings shows that you are a "Partaker" now you must be a Partaker of the "FULLNESS" of Christ, the fullness of Christ = the "HARVEST" the seed is the word of God inside of you and when that seed is fully grown you become what the seed truly is, and you are ready to be harvested.

you get it?............................

The Lord Jesus has now been exalted to Heaven, and shares God’s nature. This verse refers to how Jesus is now, after His resurrection, and not how He was during His mortal life on earth

“All the fullness”

The Greek word for "fullness" is pleroma - the same word is also found in Col. 1:19, regarding how all God’s “fullness” dwelt in Jesus. Although the Lord Jesus had human nature, He never sinned; and thus was full of the God’s personality and character. To know Jesus was to know God- for He was and is God’s Son, and indeed the perfect replica of Him in human form.

The fullness which is Christ’s- and His “fullness” is God’s fullness- is shared with us: “Of His fullness have all we received” (Jn. 1:16). In this sense the church, as the body of Christ, is “the fullness of Him that fills all in all” (Eph. 1:23; 4:13). Through knowing Christ, the believers are therefore “filled with all the fullness of God” (Eph. 3:19). So the fact that Jesus had “all the fullness of God” doesn’t make Him "God" Himself in person; because we will not become God Himself in person because we are filled with God’s fullness; any more than a son is his father. In the same way as Christ’s body after His resurrection was filled with the Spirit and nature of God- so will ours be (1 Cor. 15:49; Phil. 3:20,21).

Fulness - "pleroma" - MA full measure11. (10) For NThe Word was made flesh, and dwelt among us, (and we beheld his G1 ory, the Glory as of the only begotten of the Father), Full of grace and truth.11 (Jn. 1:14) When Moses asked God to show him His Glory, God said He would make all His goodness pass before Moses and He would proclaim His Name. (Ex. 33:18,19) "And the LORD passed before him, and proclaimed, The LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth." (Ex. 34:6) Jesus is filled with these divine attributes. He is "an eradiated brightness of His (God's) glory and an exact representation of his very being". (Heb. 1:3 Rhm) Therefore Jesus could say, "he that hath seen me hath seen the Father". (Jn. 14:9)

The implication here, seems to be that those who listen to the word of Christ and are his own will also obtain the joy and fullness of the divine. Like Christ they will become fullness

Joh 1:16 For we all received from out of his fullness, even grace upon grace.

Eph 1:22 He also subjected all things under his feet, and made him head over all things to the church, 23 which is his body, the fullness of him who fills up all things in all..

Eph 3:19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness of the Deity.

Eph 4:13 until we all attain to the oneness in the faith and in the accurate knowledge of the Son of God, to a full-grown man, to the measure of stature that belongs to the fullness of the Christ

Col 1:19 For it pleased the Father that for all fullness to dwell in him;

Col 2:9 because it is in him that all the fullness of the divine nature dwells bodily.

The fullness belongs to the Deity he has shared it with Jesus and us

Since Jesus is dwelling within us it is reasonable to assume that the fullness is to be found within us as well. This will take place in two stages the first is to manifest Jesus' character which we call the Christ consciousness. and the second stage takes place in the summer which we call the other aeon or the age to come

Eph 3:19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness of the Deity.

We like Jesus are to be filled with God fullness

2Peter 1:4 Through these things he has freely given us the precious and very grand promises, that through these YOU may become sharers in divine nature, having escaped from the corruption that is in the world through lust.

we will share God's divine nature

2Th 2:14 He called you to this through the good news we declare, so that you may acquire the glory of our Lord Jesus Christ.

We shall share Jesus' glory

John 17:20 “I do not pray for these alone, but also for those who will[a] believe in Me through their word;

21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.

22 And the glory which You gave Me I have given them, that they may be one just as We are one:

23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

We are to be made perfect in one Christ in us and the Father in Christ

in the Age to come we shall be one with God by sharing his divine nature and being filled with his fullness

It is not "One God in three Gods," and "Three Gods in One;" but one Deity in a countless multitude revealed in the memorial name, and give an account of in the mystery of godliness

One in many and many in One, One Deity who is all in all

Thursday, 25 October 2018

The Archangel Michael the God of the Jews

The Archangel Michael the God of the Jews

The biblical Book of Deuteronomy stipulates that “the Most High, El, gave to the nations their inheritance” and that “Yahweh’s portion is his people, Jacob and his allotted heritage” (32:8-9). 

Daniel 10:13 But the prince of the royal realm of Persia was standing in opposition to me for twenty-one days, and, look! Michael, one of the foremost princes, came to help me; and I, for my part, remained there beside the kings of Persia.

Daniel 10:21 However, I shall tell you the things noted down in the writing of truth, and there is no one holding strongly with me in these [things] but Michael, the prince of YOU people.

Michael, michåel (Heb.)--who is like unto God?; who is like God; who is assimilated of God; Godlike; who is like expanding power. Michael represents mercy and loving-kindness.

"The archangel" (Jude 9), or "one of the chief princes" who came to help Daniel (Dan. 10:13). He is mentioned in Revelation 12:7 as the leader of the heavenly army that wars against the dragon. There are several Israelites by this name mentioned in the Bible, too (Num. 13:13; I Chron. 5:13; 6:40; 7:3; 8:16; 12:20; 27:18).

The foremost angel, both in power and authority, is Michael, the archangel. (Da 10:13, 21; 12:1; Jude 9; Re 12:7; Because of his preeminence and his being called “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex 23:20-23)

Michael being "one of the chief" implies a hierarchy amongst Angels; hence Jude 9 speaks of "Michael the Archangel".

The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). The closeness of association between the Angel Michael and His people Israel is shown by the fact that when He 'stands up' in the last days many of the people of Israel

Hebrews 1 labours the point that the Lord Jesus was not an Angel. This Angel was not the Lord Jesus, but just as Michael represented Israel (Dan. 12:1), so this Angel was the representative of the Messiah.

Michael is the Angel especially responsible for Israel, and therefore one of the most powerful Angels- "Michael one of the chief princes" (Dan. 8:13), "the great prince" (Dan. 12:1). The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). Under Michael's control there are many other Angels similarly dedicated to the affairs of the people of Israel- Dt. 11:12 describes the land of Israel as "a land which Yahweh thy God careth for: the eyes of Yahweh thy God (i. e. the Angels) are always upon it from the beginning of the year even unto the end of the year". In passing, does the phrase "Yahweh thy God" refer to the Angel which led them through the wilderness? The Angel Michael? Remember Moses was speaking to the people of Israel at this time, and as we saw earlier, they very much conceived of the "Yahweh thy God" in terms of the Angel of the presence going with them. Thus God was promising that His Angels would physically be present in the land and would be especially sensitive to the events there. The degree to which God wanted Israel to conceive of Him in terms of Angels is shown by carefully considering the command for Israel not to have chariots (Dt. 17:16 cp. Is. 2:7). As this form of transport became increasingly popular, it must have seemed as crazy as Christians being told not to possess motor cars. There must have therefore been a highly significant teaching behind it. Was the purpose of it to make Israel look to the Angel-cherubim chariots of God? The word for 'cherubim' carries the idea of a chariot; the notion of horsemen corresponds with the Angel horseriders of Zechariah and Revelation.

Zech. 1:11 describes the Angels as walking "to and fro through the earth (Heb. 'eretz'- the land, of Israel), and behold, all the earth (land) sitteth still and is at rest". "They are the eyes (Angels) of the LORD which run to and fro through the whole earth" (Zech. 4:10). It may even be that the satan Angel of Job was walking to and fro through the land of Israel (going up and down in the "earth"- land) rather than through the whole planet, inspecting the true worshippers (who would only have been located in the area around Israel in all probability). Perhaps it is to the physical presence of the Angel in the land that Ezek. 35:10 refers " Thou (the Arabs) hast said, These two nations and these two countries (Israel and Judah) shall be mine, and I will possess it; whereas the LORD (the Angel Michael) was there". Yet this same Angel ministered judgement on Israel- Ezek. 7:14 and 20:17 describe God's eye (the Angel Michael) not sparing or pitying, and in so doing goes back to the language of Is. 63 where we see that the Angel was capable of showing pity, but ceased to because of Israel's sin (v. 9,10). Ps. 83 also speaks of the Arab aggression towards Israel and therefore Michael in the last days: "They have taken crafty counsel against Thy people" (v. 3)- Israel are Michael's people. They say "let us take to ourselves the houses of God" (v. 12)- i. e. the Angel's dwelling place in the temple. They will be punished by a mighty theophany involving " a wheel. . . the wind. . the fire. . . Thy tempest. . . Thy storm" (v. 13-15)- all of which is the language of the Angel-cherubim and God manifestation in the Angels (e. g. Ps. 104:1-4).

Amos 7 speaks of God through His Angels 'standing up' for Israel as the result of the prayer of Amos and a faithful remnant. Amos sees visions of the impending judgements on Israel. After each he prays "O Lord God, forgive, I beseech Thee: who shall stand for Jacob? ('If you, his Angel-God, don't?') For he is small". The answer comes: "The Lord repented for this. It shall not be, saith the Lord". He repented for the sake of one intense prayer! Notice too Amos asking "Who shall stand for Jacob?". Michael the Angel stands for Israel in the court of Heaven, and thus it appears Amos is pointing out that if Israel is condemned and punished they will have no Angel with them- and so the Angel changes His mind.

All the Angels are righteous, but they act out the roles of the various situations on earth, and God gives His judgment upon them. Dt. 32:8 LXX suggests each nation has a representative Angel. We note that the prince of Persia "withstood". God of course could have forced him to do His will.

Michael the Angel stands for Israel in the court of Heaven (as the Angel 'God of Jacob'; Dan. 12:1), and it would appear that He is the same Angel that appeared to the patriarchs in making the promises and thus the God of Abraham, Isaac and Jacob was understood by them in terms of an Angel.

This is made specific in Gen. 48:15,16, where Jacob says : "God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil. . . ". This Angel earlier told Jacob that He was "the God of Bethel"" (Gen. 31:11,13), where "Jacob vowed a vow saying, If God will be with me, and will keep me in this way that I go. . . " (28:20). Thus to him 'God' was the Angel.

Other references lend support: "The Angel of the Lord appeared unto (Moses) in a flame of fire out of the midst of a bush. . . He said, I am the God of. . Abraham, the God of Isaac, and the God of Jacob. . . I have surely seen the affliction of My people (the Angels are the eyes of the Lord). . . and I am come down to deliver them. . to bring them up out of that land unto a good land (this was all done by the Angel which led Israel through the wilderness). . . the cry of the children of Israel is come unto Me (language of limitation). . . ye shall say unto (Pharaoh), The Lord, God of the Hebrews, hath met with us (Ex. 3:2,6,7,8,9,18). The Angel stresses at least three times in the chapter that He is the God of the patriarchs. Notice too how He also calls Himself the "God of the Hebrews"- i. e. the God of Israel. If "the God of Jacob" has reference to Angels, should not also "the God of Israel"? Frequently the phrase "the Lord of Hosts, the God of Israel" is found in the prophets; and we have seen that "the Lord of Hosts" is invariably an Angelic title.

"The mighty God of Jacob" dwelt in the ark (Ps. 132:2,5); this was an Angel ( cp. Acts 7:46.

"The God of Hosts (Angels) is with us; the God of Jacob is our refuge, Ps. 46:7,11 emphasizes. Note too the reference in v. 4 to "the tabernacles of the most high"- another Angelic phrase.

“The God of Jacob” gave a law, and he also “went out over the land of Egypt” (Ps. 81:4,5 RV)- all references to the work of the Angel on Sinai and at the Exodus.

Jacob was renamed Israel. The elders saw “the God of Israel”, or Jacob- i.e. they saw an Angel (Ex. 24:10).

Ps. 76 describes the God of Jacob as dwelling in Zion (v. 2)- where the Angel lived "At Thy rebuke. . . both the chariot and horse are cast into a dead sleep" (v. 6)- the language of Ex. 15:1 concerning the Angelic destruction of Pharaoh at the Red Sea (the "Lord" in the pillar of fire and cloud which caused their destruction was the Angel which travelled in the same pillar and talked to Moses- Ex. 14:24 cp. 33:9)

Ps. 81 has much Angelic language. "A law of the God of Jacob" (v. 4) refers to the Angels who gave the law. "I am the Lord thy God which brought thee out of the land of Egypt" (v. 10)- Angelic work. The same kind of links are found in Ps. 114 between the wilderness Angel and the "God of Jacob"-"When Israel went out of Egypt. . . the (Red) Sea. . . fled. . . at the presence of the God of Jacob; which turned the rock into a standing water" (the work of the Angel standing on the rock at Rephidim).

God and his Angel(s) are interchangeable there is an angel named Yahweh who is the Archangel Michael but not the Deity himself. the Archangel Michael functions as the Deity's personal manifestation on earth

Article taken and adapted from Angels by Duncan Heaster (Christadelphian) 10-2 The Angel Michael and Israel

Wednesday, 3 October 2018

The Pleroma the Waters Above the Heavens Genesis 1:7

The Pleroma the Waters Above the Heavens

The Dialogue of the Savior

The Lord said, "When the Father established the cosmos, he [collected] water from it, and his Word came forth from it, and it experienced many [troubles]. It was more exalted than the path [of the starts] surrounds the entire earth.

[He continued] the collected water [above] is beyond the stars and beyond the water is  a great fire encircling them like a wall. [Periods of ] time began to be measured once many beings that were within had separated from the rest. When the [word] was established, he looked [down], and The Father said to him, 'Go, and [send something] from yourself, in order that [the earth] may not be in want from generation to generation, and from age to age.' 

The Hebrew shamayim (always in the plural), which is rendered “heaven(s),” seems to have the basic sense of that which is high or lofty. (Ps 103:11; Pr 25:3; Isa 55:9)

Genesis Verse 1  In the beginning God created the heavens (Heb. hushomayim – plural) and the earth. (Genesis 1)

If we read the history of the creation as a revelation to inhabitants of Earth we find it informs us of the order in which the things narrated would have developed themselves to our view if we had been placed on some projecting rock and observed the events revealed. We must remember this. The Mosaic account is not a revelation of the formation of the boundless universe to inhabitants on other planets removed from the Earth. Rather, it was given to humans as inhabitants of this terrestrial system. (1)

God existed before he created the Heavens and the earth. God exists outside of time and space in the Bythos or depth

First of all the Pleroma did not always exist it was produced and formed by the Eternal Spirit this we call the emanation.

(He created the holy Pleroma in this way The Untitled Text in the Bruce Codex)

The word Pleroma means "fullness". It refers to all existence beyond visible universe. In other words it is the world of the Aeons, the heavens or spiritual universe. Bythos is the spiritual source of everything which emanates the pleroma,

The Pleroma is both the abode of and the essential nature of the True Ultimate Deity or Bythos.
The Pleroma as well as being the dwellings place of the Aeons is also a state of consciousness.

What does it mean by "in the beginning" you see some can argue that he means beginning as in God forever and eternal past but if that's the case there really is no beginning with God others might argue well beginning in the sense that when God conceived of creating the perfect sons and daughters of God the human beings whatever other beings he might have created in the universe that was the beginning

When this "beginning" was we are not told. But we are taught that wisdom was revealed in the acts of creation from the beginning. John states that "in the beginning" was the Word or Logos (John 1:1). Logos signifies the outward expression of inward thought or reason. It represents more than a mere word, for it incorporates the thought behind the word expressed. Elsewhere, we learn that wisdom was with God in the beginning, and was manifested in His acts of creation (Prov. 8:22). Hence, all that was done, was done with His ultimate purpose in mind, and not as the result of blind force or chance

atmospheric region or sky

Mat 6: 26 Observe intently the birds of heaven, because they do not sow seed or reap or gather into storehouses; still YOUR heavenly Father feeds them. Are YOU not worth more than they are?

Heavens of earth’s atmosphere. . “The sky” is sometimes meant, that is, the apparent or visual dome or vault arching over the earth.—Mt 16:1-3; Ac 1:10, 11.

After the very first verse of the Bible we are told that there is a body of ‘deep’ water presumably in or around the earth:

Genesis Verse 2  And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1)

This scripture also seems to be making a lot of play of the word ‘face’ or surface.

A little further on, God then made a firmament which divided the body of water into two bodies of water, one below and one above it: (2)

Genesis Verse 7  And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. (Genesis 1)

This atmospheric region corresponds generally to the “firmament [Heb., raqia`]” formed during the second creative period, described at Genesis 1:6-8. It is evidently to this ‘heaven’ that Genesis 2:4; Exodus 20:11; 31:17 refer in speaking of the creation of ““the sky and the dry land. (3)

A typical dictionary definition of the word firmament is ‘expanse’ so this firmament would appear to be an expanse of space or sky surrounding the earth with a body of water on the earth and the other body of water sitting above the expanse of space.

Now it starts to get interesting. In verse 8 God now called the firmament ‘Heaven’. Whilst the word for heaven in verse 8 is also the plural ‘shomayim’ it does not contain the definite article as does the heavens in verse 1. OT Hebrew nouns without the definite article attached are likely to indicate a proper name, the ‘Sky’ or  atmospheric region it is the element of the heavens that mankind can see.

 The waters below the firmament are what formed the seas and the water in the earth’s atmosphere in the form of clouds and rainfall. So  the firmament is both the extent of the Earth’s atmosphere or sky and the visible universe therefore the firmament is intended to comprise both of these expanses: (4)

8  And God called the firmament Heaven. And the evening and the morning were the second day. (Genesis 1)

The firmament may have seemed like a glass dome.

“Let there be a firmament in the midst of the waters, the middle layer of water solidified,and the nether heavens and the uppermost heavens were formed. Rab said: [God's] handiwork [the heavens] was in fluid form, and on the second day it congealed; thus Let there be a firmament means ‘Let the firmament be made strong*. R. Judah b. R. Simon said: Let a lining be made for the firmament, as you read, And they did beat the gold into thin plates…R. Simon said: The fire came forth from above and burnished the face of the firmament.” Gen. Rab. 4:2

“R. Phinehas said in R. Oshaya’s name: As there is a void between the earth and the firmament, so is there a void between the firmament and the upper waters, as it is written, Let there be a firmament in the midst of the waters, meaning, midway between them. R. Tanhuma said: I will state the proof. If it said, And God made the firmament, and He divided between the waters . . . which are upon the firmament, I would say that the water lies directly upon the firmament itself.” Gen. Rab. 4:3

“But after that he makes the firmament, that is, the corporeal heaven. For every corporeal object is, without doubt, firm and solid; and it is this which “divides the water which is above heaven from the water which is below heaven.” Origen. Homily on Genesis

The firmament is the limit, the middle or boundary between the Physical Heavens and the spiritual heavens called the pleroma

Outer space. 

The physical “heavens” extend through earth’s atmosphere and beyond to the regions of outer space with their stellar bodies, “all the army of the heavens”—sun, moon, stars, and constellations. (De 4:19; Isa 13:10; 1Co 15:40, 41; Heb 11:12 These heavens show forth God’s glory, even as does the expanse of atmosphere, being the work of God’s “fingers.” (Ps 8:3; 19:1-6)
The divinely appointed “statutes of the heavens” control all such celestial bodies. Astronomers, despite their modern equipment and advanced mathematical knowledge, are still unable to comprehend these statutes fully. (Job 38:33; Jer 33:25) Their findings, however, confirm the impossibility of man’s placing a measurement upon such heavens or of counting the stellar bodies. (Jer 31:37; 33:22;
Yet they are numbered and named by God.—Ps 147:4; Isa 40:26.

“Heavens of the heavens.

” The expression “heavens of the heavens” is considered to refer to the highest heavens and would embrace the complete extent of the physical heavens, however vast, since the heavens extend out from the earth in all directions.—De 10:14; Ne 9:6.

Solomon, the constructor of the temple at Jerusalem, stated that the “heavens, yes, the heaven of the heavens” cannot contain God. (1Ki 8:27)

27 “But will God truly dwell upon the earth? Look! The heavens, yes, the heaven of the heavens, themselves cannot contain you; how much less, then, this house that I have built!

Yahweh measures the physical heavens as easily as a man would measure an object by spreading his fingers so that the object lies between the tips of the thumb and the little finger. (Isa 40:12) Solomon’s statement does not mean that God has no specific place of residence.

Nor does it mean that he is omnipresent in the sense of being literally everywhere and in everything. This can be seen from the fact that Solomon also spoke of Yahweh as hearing “from the heavens, your established place of dwelling,” that is, the heavens of the pleroma the eternal realm.—1Ki 8:30, 39

. 30 And you must listen to the request for favor on the part of your servant and of your people Israel with which they pray toward this place; and may you yourself hear at the place of your dwelling, in the heavens, and you must hear and forgive.

, 39 then may you yourself hear from the heavens, your established place of dwelling, and you must forgive and act and give to each one according to all his ways, because you know his heart (for you yourself alone well know the heart of all the sons of mankind)

In Deuteronomy 10, we find the strongest evidence possible that there is more than one heaven. Verse 14 refers to the heavens in the plural but also references the heaven of the heavens. Whilst concordances and lexicons routinely consider the Hebrew word ‘shamay’ as an unused singular noun, this very rare form of the word for heaven in the OT scriptures does appear in this verse. This to my mind draws this specific word out with the special meaning of God’s home being singularly supreme and above the other heavens:

14 Behold,the heavens (Heb. Shamayim) and the heaven (Heb. Shamay – singular?) of heavens (Heb. Shamayim) is the LORD'S thy God, the earth also, with all that therein is. (Deuteronomy 10)

To further emphasise these points 1Kings Chapter 8 contains the same phraseology and Hebrew grammar:

27 But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? (1Kings 8)

Nehemiah Chapter 9 but with one added ingredient. Here each heaven comes with its own host. This could be referring to the stars in the sky as well as the sons of God beyond the stars.

6 Thou, even thou, art Yahweh alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee. (Nehemiah 9)

Psalm 33 paints a similar picture:

6 By the word of Yahweh were the heavens made; and all the host of them by the breath of his mouth. (Psalms 33)

1 Thus the heavens and the earth were finished, and all the host of them. (Genesis 2)

Spiritual Heavens.

James 1:17 Every good gift and every perfect present is from above, for it comes down from the Father of the [celestial] lights, and with him there is not a variation of the turning of the shadow.

the Father of the [celestial] lights, "Father of spirits" (Heb 12:9); "Father of the heavenly lights" (Jam 1:17

 The same original-language words used for the physical heavens are also applied to the spiritual heavens. As has been seen, Yahweh Elohim does not reside in the physical heavens, being a Spirit. However, since he is “the High and Lofty One” who resides in “the height” (Isa 57:15), the basic sense of that which is “lifted up” or “lofty” expressed in the Hebrew-language word makes it appropriate to describe God’s “lofty abode of holiness and beauty.” (Isa 63:15; Ps 33:13, 14; 115:3)

“army of the heavens,” often applied to the stellar creation, sometimes describes these angelic sons of God. (1Ki 22:19; compare Ps 103:20, 21; Da 7:10; Lu 2:13; Re 19:14.) So, too, “the heavens” are personified as representing this angelic organization, “the congregation of the holy ones.”—Ps 89:5-7; compare Lu 15:7, 10; Re 12:12.

12 Is not God in the height of heaven? (Heb. plural Shamayim) and behold the height of the stars, how high they are!
13 And thou sayest, How doth God know? can he judge through the dark cloud?
14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven. (Job 22)

Job Chapter 22 teaches that God’s heaven is above the stars but that He can see through the darkness that covers Him from our sight.

4 Praise him, ye heavens of heavens, and ye waters that be above the heavens. (Psalms 148)

Now while ‘waters’ refers to God’s heavenly hosts or dwelling pleace that is the Pleroma in the symbolic meaning, the literal meaning would be the waters of the flood:

Ge 7:11 ¶ In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

4 Praise him, ye heavens of heavens, and ye waters that be above the heavens. (Psalms 148)

The allusion here is to the waters which are above the lower heaven, that is, the air or sky and outer space, this higher region where the waters are is a higher heaven called the upper waters or the Pleroma. (5)

Note the Pleroma and the Aeons are called the deep

The Pleroma is also called the ‘emanations of the Father’, the ‘treasuries of light’ and the ‘immeasurable deep’.

As the ‘immeasurable deep’: “After these things there is another place which is broad, having hidden within it a great wealth which supplies the All. This is the immeasurable deep.” (Untitled Text in the Bruce Codex)

The Upper Aeons are spiritual, invisible, immobile and are filled with light. They are described as ‘the Silence’ or a ‘watery light’ and contain archetypal images or reflections of the One. The Lower Aeons are material, visible, mutable and filled with darkness. They are described as ‘fiery’ and contain shadows, copies or images.

- Called ‘Watery light and life’, ‘water-light’, ‘light-water’, ‘Luminous Waters’, ‘Living Waters’, ‘the Silence’, ‘the silent Silence’, ‘the living Silence’, ‘the Treasure-House’, ‘the Store-House’, ‘the Dwelling-Place’, ‘crown’, ‘the kingless realm’.

- As water: “...the waters which are above.” (Melchizedek), “...the waters which are above matter.” (Apocryphon of John)

- As Living Water: “...the Aeons in the Living Water.” (Trimorphic Protennoia)

- As a watery light and life: “For it is he who looks at himself in his light which surrounds him, namely the spring of the water of life. And it is he who gives to all the aeons and in every way, (and) who gazes upon his image which he sees in the spring of the Spirit. It is he who puts his desire in his water-light which is in the spring of the pure light-water which surrounds him.” (Apocryphon of John)

They will receive you into aeonian dwellings (Luke 16: 9). We have a building from God, an aeonian house in heaven, not built by human hands (2 Cor 5: 1). I am going to prepare a place for you, so that you also may be where I am (John 14: 3). Ps 104:3  (103:3) Who covers his chambers with waters; who makes the clouds his chariot; who walks on the wings of the wind. LXX

3  Who frameth of the waters the beams of his upper-chambers; who maketh the clouds his chariot; who walketh along upon the wings of the wind:

Ps 104:3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:

     Who layeth the beams of his chambers in the waters The word here rendered “layeth” — from hrq — means properly to meet; then, in Hiphil, to cause to meet, or to fit into each other, as beams or joists do in a dwelling. It is a word which would be properly applied to the construction of a house, and to the right adjustment of the different materials employed in building it. The word rendered “beams” — hYli — means “an upper chamber, a loft,” such as rises, in Oriental houses, above the flat roof; in the New Testament, the υπερωον, rendered “upper room,” #Ac 1:13 9:37,39 20:8. It refers here to the chamber — the exalted abode of God — as if raised above all other heavens, or above the universe.

The house which covers, frameth and layeth in the upper waters is the Pleroma 

The word “waters” here refers to the description of the creation in #Ge 1:6,7 — the waters “above the firmament,” and the waters “below the firmament.” The allusion here is to the waters above the firmament; and the meaning is, that God had constructed the place of his own abode — the room where he dwells — in those waters; that is, in the most exalted place the Pleroma outside of our universe.

 It does not mean that he made it of the waters, but that his home — his dwelling-place — was in or above those waters, as if he had built his dwelling not on solid earth or rock, but in the waters, giving stability to that which seems to have no stability, and making the very waters a foundation for the structure of his abode. 

1. The earth is at the centre of the model;

2. The lower waters are upon and below the surface of the Earth in the form of its seas;

3. The outer surface of the sky (i.e. the outer edge of Earth’s atmosphere) being above the lower waters which were contained within Earth’s atmosphere either as clouds in the sky or on and below the Earth’s surface as the seas;

4. The heavenly bodies (stars, sun and moon) contained within the visible universe of outer space (the firmament) being above the outer surface of the Earth’s atmosphere; The waters below the firmament are what formed the seas and the water in the earth’s atmosphere in the form of clouds and rainfall

5. The upper waters being above the visible universe. On this basis we must reach the inescapable conclusion that the upper waters are the invisible heavens of God’s domain the Pleroma, outside of the physical universe.

The word Pleroma means "fullness". It refers to all existence beyond visible universe. In other words it is the world of the Aeons, the heavens or spiritual universe. 
Bythos is the spiritual source of everything which emanates the pleroma. 
The Pleroma is both the abode of and the essential nature of the True Ultimate God.

Tuesday, 2 October 2018

The Psychic Realm

The Psychic Realm

A Study of The Psychical Realm
or the 
Psychic Aeon

When we say psychic it is important to you know we are not talking about Sylvia Browne or the psychic hotline or any of that kind of foolishness. No, we are talking about psychic in this sense refers to psyche, which is the mind, as we normally understand it the intellect. so somebody who is cantered in the psychic realm is driven by intellect and by the other faculties of mind emotion intellect and then pneumatic comes from the word pneuma which means breath of spirit and this is someone who identifies with or is cantered in the spiritual realm.

Valentinus taught that there were three kinds of people, the spiritual, psychical, and material. The pneumatics ("spiritual", from Greek πνεῦμα, "spirit") were, in the Valentinian gnostic belief system, the highest order of humans, the other two orders being psychics and hylics ("matter").

Mankind came to be in three essential types, the spiritual, the psychic, and the material, conforming to the triple disposition of the Logos, from which were brought forth the material ones and the psychic ones and the spiritual ones. Each of the three essential types is known by its fruit. And they were not known at first but only at the coming of the Savior, who shone upon the saints and revealed what each was. (The Tripartite Tractate)

this idea that there are three types of humans may come from a biblical understanding see  1Th 5:23; Heb 4:12

The word "psychic" is derived from the Greek word psychikos ("of the mind" or "mental"), and refers in part to the human mind or psyche. The Greek word also means "soul".

The word soul Greek psuché is a Noun the word psuchikos is an Adjective it could be translated soulful, soulical, ensouled, soul-endowed.

The word Psychic or Psychical is used only a few times in 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).

From psuche; sensitive, i.e. Animate (in distinction on the one hand from pneumatikos (the spirituals), which is the higher or renovated nature; and on the other from phusikos (the hylics), which is the lower or bestial nature) -- natural, sensual.

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 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.

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)

"natural body," the term natural (ψυχικός) means, in the original, animal or animated, psychical, ensouled,

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

What Is the Soul?
Genesis 2:7 And Yahweh Elohim proceeded to form the man out of dust from the ground [he made the body] and to blow into his nostrils the breath of life [he put a spirit in the body], and the man came to be a living soul [body + spirit = living soul] (Genesis 2).

 A soul is a physical body.

Spirit is a character, a personality. It is 'you'.

The soul is therefore the life carrying vehicle. Now the life, your life, you, is the spirit. We are spirits, our characters are spirits. 

The soul (body) is the vehicle for the spirit.

The spirit is your character, it is 'you'. Things get confusing when one realises that spirit also represents your character as well as being the spirit of the Deity. An angelic body is a spirit body and an angel is a spirit creature, sometimes referred to as a 'spirit'. But to spell things out in a way that leaves no doubt:

All living creatures are living souls which are spirits within bodies. Ecclesiastes 3:19-21

A living human is a spirit within a physical body

Human Person = Spirit + Physical Body = Soul (human)
Corpse = Physical Body with no Spirit = Dead Soul (human)

psuchikos Psychical psychic – "soulful",  Matter-dwelling spirits

The soul belongs to the “material” realm and is part of the flesh. Leviticus 17:11

The body is the whole being. In death, there is no separation of body and soul. The soul is as mortal as the body.
Mind and heart
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)

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, relatively to God's. 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 proceeds from the messengers of the church of the Antichrist

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

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)

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.

The action of the emotion of fear is said to contract and densify the aura or subtle envelope of man. The psychic plane is a contraction or densification of the mental, and uhe material again of the psychic. (Frangements of a Faith Forgotten)

The three activities of consciousness are spiritual, psychical, and physical (carnal). The spirit or spiritual is the intellect, the psychical is the 'sentiments' (moral) the physical is the  'propensities' (the outward senses)

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,  

Proverbs 23:7 as he reckoneth in his soul (but RV in himself, 1 Samuel 20:4  Deuteronomy 4:29; 2Chronicles 15:12; Deuteronomy 26:16; Deuteronomy 6:5; Deuteronomy 13:4; Deuteronomy 30:6; Joshua 23:14;  Deuteronomy 10:12; Deuteronomy 11:13; Joshua 22:5; Deuteronomy 30:2; Deuteronomy 30:10; 1 Kings 8:48 2Chronicles 6:38; 2 Kings 23:25;  2 Kings 23:3 2Chronicles 34:31; י1Kings 2:4; and Deuteronomy 11:18; 1 Samuel 2:35; 1 Chronicles 22:19; 1 Chronicles 28:9; Jeremiah 32:41; Psalm 13:8; Proverbs 2:10; Proverbs 24:12

1 Samuel 1:15, “I have poured out my soul before Yahweh,” i.e. I have opened to Yahweh the inmost feelings of my mind; Proverbs 12:10.

To the understanding and the faculty of thinking, Psalms 139:14, “my soul (mind) knoweth right well.” Proverbs 19:2. 1 Samuel 20:4, “what thy soul (mind) thinketh.” Deuteronomy 4:9, “keep thy soul; do not forget.” Lamentations 3:20. All of these expressions are more commonly used of the heart

As the seat of the will, desires and affections: Matthew 26:38, Mark 12:30 (LXX) Mark 14:34, Luke 1:46, John 10:24, Acts 14:2, Philippians 1:27, al.; ἐκ ψυχῆς , from the heart, heartily:Ephesians 6:6, Colossians 3:23;

Since the soul is linked to feelings and desires it is the seat of the outward senses

the inner being of man:

both the innerנפשׁ and the outer בשׂר are conceived as resting on a common substratum: אַךְ בְּשָׂרוֺעָלָיו יִכְאָ֑ב וְנַפְשׁוֺ עָלָיו תֶּאֱבָֽל׃ Job 14:22 only his flesh upon him is in pain, and his soul upon him mourneth; compare Psalm 42:5; Psalm 42:7; Psalm 131:2; Job 30:16; Lamentations 3:20

Job 32:8 Surely it is the spirit in mortal men. And the breath (05397 נשׁמה nᵉshamah nesh-aw-maw’) of the Almighty that gives them understanding. compare (Proverbs 2:6)  (Matthew 11:25) 

They receive the “power of the spirit,” or “power through his spirit.” (Lu 2:27; Eph 3:16; compare Mic 3:8.) Yet it is not merely some unconscious, blind impulse, for their minds and hearts are affected as well so that they can intelligently cooperate with the active force given them
The Psychic Aeo
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 soul-endowed aeon is the human race after the flood. This aeon will reman in being until the final consummation

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

The soul is used collectively in some parts of the bible Genesis 14:21 Genesis 23:8

21. (Genesis 23:7-9) . . .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 E´phron the son of Zo´har for me, 9 that he may give me the cave of Mach·pe´lah, . . 

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

KJV translates nephesh (5315) 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

JPS also reads "mind" here as does Le and By

NIV simply omits nephesh entirely - instead of "your souls" NIV reads "you." Of course, this is definition 1, your soul = you! However, the reader has no clue nephesh is here! 

BTW the phrase "you are willing" 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 will help us understand the psychic aeon in the The Concept of Our Great Power

The psychic aeon is a collective noun

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

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

The Psychic Place a Mental Realm
 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 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 Heaven is a world of forms it is a mental realm 

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

Isaiah 43:7 everyone that is called by my name and that I have created for my own glory, that I have formed, yes, that I have made.’

(following Isaiah 43:7: "I have created"; "I have formed"; "I have made"),

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)

God has a Soul
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 God when it was formed in the beginning, since I have faith and hope. (Prayer of the Apostle Paul, The Nag Hammadi Library)

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

God as Having Soul. God speaks of “my soul” (Le 26:11, 30; Ps 24:4; Isa 42:1) 

it would appear that God is telling us that we are in his image in more than spirit but also in soul and therefore body.

It is something in a psychic form, resembling cold water which is [...] since it is in soil which is not hard, of which those who see it think, "It is earth." (The Gospel of Truth)

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 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

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

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

"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)

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.

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  

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 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