"Necessarily, there's some inexactitude here. What I hope to discover is
whether the scheme is *basically* correct, i.e., whether it fairly well
captures what we think lays behind the relevant Thomas sayings."
I see an inexatitude in the concept of 'spirit' and what it is, and how it is portrayed both in scripture and by members of the list. The Gospels of Mary, Thomas, Phillip, and the Apn. of John, do not portray spirit like Mark, Luke, and John. The N.T. gospels portray spirit as corporeally invasive with leave to transfer into beings and ride heard over other spirits. This would mean that spirits, or demons could possess another being. This is not the portrayal of spirit in the gnostic schema.
Frank McCoy's last post has some good points, but I think is flawed because he sees spirit and soul in his own way, while Mike associates spirit with the body in his 'dicotomy chart.' "spirit - body/flesh." Spirit and the concept of what it is to the Gnostics can be determined. There are four components to the human condition that we must consider and they are the body, soul. mind, and spirit. They are separate things but have both corporeal and non-corporeal elements. They work as a synergy.
Clement explains in "Sromata" Bk. 6, about the elements of spirit, and they are, what can be attributed to the carnal spirit, and the ruling faculty. The Gnostic sees an early understanding of what moderns call the conscious, and subconscious mind here. These non-corporeal elements of thought are the working of the mind and 'spirit' of the self, and not Lukan demons that can be cast into swine. Examine Clement's description, sorry I don't mean to be redundant by posting this......again...
"Now the vital force, in which is comprehended the power of nutrition and growth, and generally of motion, is assigned to the carnal spirit, which has great susceptibility of motion, and passes in all directions through the senses and the rest of the body, and through the body is the primary subject of sensations. But the power of choice, in which investigation, and study, and knowledge, reside, belongs to the ruling faculty. But all the faculties are placed in relation to one -- the ruling faculty: it is through that man lives, and lives in a certain way." (Stromata, Bk 6)
The concept of spirit is recognized as both seen or demonstrable, through the workings of the body, which is corporeal, or the workings of the mind which is not, but both are spirit, or 'concentrations of energy.'
The soul is regarded by the Gnostics in related texts like the "Acts of Thomas" as having five components, of form, consciousness, perception, action, and knowledge. (See also previous discussions and Palmer's book the "Jesus Sutras" where the five skandas are named as form, consciousness, perception, action and knowledge. An interesting list exists within the Apn. of John which may also elude to the elements of the soul. Tatain's "Letter to the Greeks" qualifies the soul as a special kind of spirit.)
The Gnostics are not regarding the soul or sprit in the context of the Johnnite idea of spirit, the reanimated corpse of Jesus. The Gnostic spirit or vital force that Clement is talking about is not based upon the magic of the Johnnite or Lukan spirit. These kinds of magic spirits don't exist in Thomas, or the Gnostic scriptures.
Spirit is a concentration of energy and a form in the platonic sense. The spirit, soul, and mind (The treasure in Mary, and see also Pisitis Sophia, where the mind and spirit are seen as separate), are trapped in the matter of the body. This eludes to the earthly (kenomic flaw) seen in the 'creation myths.'
The act of gnosis or the ideal goal is for the soul/spirit or non-corporeal self is to ultimately bond with what Thomas calls the "Light" and the GPhil says, we bond our souls with the Holy Spirit. Apokatastasis is the bonding of the soul with the Holy Spirit, which is regarded as becoming a pneumatic, or Pneumatophoroi. This is the living resurrection that is mentioned in the GPhil. This is the 'door' so to speak as it was regarded by the Christian Gnostics.
Heracleon regarded God or Holy Spirit as pure spirit. The nature of this spirit (Holy Spirit) would mean it has to have the same features of spirit that could bond with the human equivalent of the soul. So the human form of bonding with the Holy spirit is to bond the soul, spirit, mind, and body, with Sophia, while alive or trapped in the body (matter). ( Heracleon Fragment 24, on John 4:24 (In John 4:24a, it says,) "God is spirit." Undefiled, pure, and invisible is his divine nature.")
So the paradigm would be:
soul/spirit (non-corporeal concentrations of energy) - Holy Spirit (Sophia) /"The" pleroma (Concentration of energy or the "All" energy) The two become one..........
Platter Flats, OK
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