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The Holy Spirit is Sophia, Wisdom and the Logos, the Aquarian Spirit of New Age Truth

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Summary of Article :

The Holy Spirit is Sophia, Wisdom : Consort of God; and the Logos, the Aquarian Spirit of Truth for the New Age

One Spirit, Many Names

The whole subject of the Holy Spirit in the Bible is as interesting as it is complex. Yet typically simple at heart. There is one Spirit with many names. Generally this is recognised by biblical commentators. Yet there is also some disputed confusion we shall try to dispel at the end : Christ vying with the Dove as the spirit of Wisdom, the logos.

To properly present a portrait of the Holy Spirit it is important to trace its evolution through the Old Testament. This involves the rather conventional heresy of identifying the transformation of the Old Testament (OT) ‘goddess,’ Sophia, Wisdom, into the New Testament (NT) Holy Spirit.

This is a conventional heresy because this identity between the two has been recognised over many centuries but it is not officially acknowledged by the churches. It is interesting to note why.

The Spirit Becomes Sophia, Female Partner of Jehovah
The earliest Books of the Bible present a prominent role for the Spirit of God, the Spirit of Jehovah, which is the creative power in the Genesis Creation story. This Spirit is also the spirit of prophecy which inspires the prophets but can also inspire ordinary people, just like the Holy Spirit. Both roles of the Spirit of God are later recognised in the personification of Sophia, Wisdom, in the Wisdom Books, towards the end of the OT period. Sophia is recognised as the female partner of Jehovah with her ‘throne of glory’ in ‘the holy heavens.’ (Ws. 9 v.10)

Hebrew and Greek Agree : One Spirit, One Knowledge
This Spirit of God is called the ruah in Hebrew which signifies at once breath, air and wind and, remarkably, this is also true of the Greek translation, pneuma. And no less, the Greek concept of the logos, a philosophical and spiritual principle, shares a great deal with these Hebrew concepts of the spirit of God.

This supports the evidence in Heaven on Earth the ancients were well acquainted with the metaphysics and astrology of the Tree of Life. (‘Metaphysics' is used here to denote the ‘science of the spirits,’ beyond physics.) Both the Greek and Hebrew cultures seem to have identified the powerful air spirit of Uranus, Wisdom on the Tree, at a very early date. Perhaps around 700 BC. Their representations of ruah, pneuma and the logos fit this spirit precisely.

Certainly it is difficult to explain the exceptional agreement in the Hebrew and Greek images of this spirit without recognising a shared knowledge of this extraordinary ancient science which knew the spirit even of invisible Uranus.

The way the spirit of God is represented in the OT essentially changes little in the NT portrait of the Holy Spirit and we can easily trace this evolution from OT to NT. Yet the representation of the spirit of God also coincides closely with the NT portrait of the Logos, the Word.

A Christ from Greek Philosophy ?
Biblical commentators readily identify the ancient Greek image of the logos with the equally ancient OT image of Sophia, Wisdom. The Logos is not a translation of ‘the Word’ in St John’s Gospel. ‘The Word’ translates the Logos which is used in the original Greek Gospel.

It is remarkable to find the Gospel presenting Christ Himself as the logos, in this essentially foreign terminology. This metaphysical definition for the Second Person of the Trinity is a stark admission of the role metaphysics plays at the very heart of Christian theology. It is tempting heresy – it’s tempting a revelation of the truth. Especially since it’s essentially astrological : the logos is a definitive representation of the Aquarian spirit of Uranus at Wisdom on the Tree of Life.

It can only be seen as a testimony to how close, identical, the ideas of the Greek and Judaic cultures have been in recognising this spirit. We have already recognised the telling identity between Hebrew ruah and Greek pneuma. Just as this same spirit is also personified under the Greek name, Sophia. There is no parallel personification of Sophia in Greece where this spirit was personified as Pallas Athenae, rising battle ready from the brow of Zeus, the irresistible force of an inspired idea.

Greek Astrology, Jewish Kabbalah, Chinese Tao, Universal Metaphysics
The concept of the logos is a precise definition of the power of the Aquarian spirit of Uranus. This supremely dynamic, creative and inspired Aquarian spirit is defined by the principle of logic, reason but, in just the same way as the principle of the logos, it embraces much more than this. It is a universal spirit and principle which also has a powerful individual dimension : inspiration.

The very word ‘inspiration’ combines the word for ‘breath’ with defining possession by a spirit which bestows eloquence. The two ideas are synonymous in English, as they are in Hebrew and Greek. This apparently testifies a profound recognition of this spirit in English culture, doubtless inspired by the Bible. This knowledge, this science of the spirits, has given us a universal metaphysical tradition we can trace worldwide.

The extremely dynamic creative nature of this Aquarian spirit is summed up best in the presentation of the logos, the Word, in John’s Gospel (1 v.2,3 KJV) :

‘All things were made by him; and without him was not anything made that was made.’

This is the same spirit which is portrayed in the Chinese Tao as ‘the Creative, Heaven.’ T his is represented as the strongest of the eight spirits of the I Ching, the Book of Changes. It fits explicitly on the Tree at Hockmah. Its definition as ‘Heaven’ is a clear confirmation of its identity with the celestial spirit of Aquarius, imaged by the starry canopy of the heavens, as is the old Greek god, Uranus.

The Descent of the Spirit : Ancient and Modern
Through the course of the OT the individual significance of this spirit evolves dramatically. We see Moses bestow the inspiration of the Spirit of God on the seventy elders in his camp from a cloud, the perfect symbol of Aquarius, the Water Carrier of the skies. Moses wishes all men could share this spirit of prophesy.

A few centuries later the prophet Joel prophesies the spirit of God will be given to everyone. In the NT Peter quotes Joel to explain the descent of the Holy Spirit at Pentecost, implicitly confirming the identity of these spirits. The apostles go out into the streets and prophesy, speaking for God.

We look at a modern day phenomenon when people again take to the streets, arguably to speak for God and prophesy the future quite accurately, under the symbol of the dove. Is this another demonstration of the power of this Spirit, the Spirit of Truth ? Regardless whether these millions profess Christianity, Islam or neither.

The Logos in the Trinity : Two Much of a Good Thing
Opening John’s Gospel, Christ is recognised as the Incarnation of the logos, ‘the Word become flesh.’ The Logos, the Word, is accordingly recognised as the Second Person in the Trinity.

Yet standard biblical commentaries readily identify this same logos, the Word of John’s Gospel, with Sophia, Wisdom, in the OT. They share the same essential qualities, spirit and are identified together in the Gospels. But Sophia was Jehovah’s female partner in the OT. In the NT, Christ as the logos is His Son.

The full article demonstrates at length the evolution of the Spirit of God into the Holy Spirit of the NT. But we also show that in the OT the Spirit of God evolved into Sophia; they both clearly represented the same spirit, with the same role. The same role taken by the logos in the NT.

Metaphysically the logos translates the Spirit of God and the Holy Spirit just as accurately as it represents Sophia, Wisdom. This supports the OT view of the identity of Sophia with the Spirit of God, God’s holy Spirit. This gives us two Persons within the Trinity who can both be identified with the spirit of the logos !

This duplication within the Trinity doesn’t really make sense. The Three Persons are intended to be three different manifestations of God, three natures united by the One God. But recognising Christ as the logos is based on an opportunistic theology.

Christ the Fish, Christ the Water Carrier : Recognised by the Signs
The astrology of the Tree of Life, the metaphysics of the Kabbalah, enables us to distinguish quite clearly the different strands of this knotty problem.

The Note on Christ recognises His Spirit is overwhelmingly defined by different imagery which presents him as representing the Spirit of the Crown on the Tree of Life; Neptune in Pisces, the Fishes. As the Fish, Christ is the Messiah of the past age of Pisces. The spirit of this water Sign embraces holiness, sacrifice and the fruits of the vine.

John’s Gospel is the Aquarian Gospel of the four, according to the astrological imagery in which the Evangelists are portrayed. John is looking at Christ through Aquarian spectacles and in this ‘yellow’ light he is quite rightly portrayed as the ‘Logos,’ ‘the Word.’

The Holy Ones Were Practically Human
This may also have been an opportunistic, practical stroke by the Essenes, the historical founders of Christianity. These holiest of Holy Ones show in the Scrolls, as well as the Gospels, St Paul’s profound devotion to ‘the spirit rather than the letter.’ They often doctor OT quotations to fit their purposes !

It may seem ridiculous to us now but possibly they were unsure how well their new Saviour deity would be received in the conservative circles of Judaism. This deity’s alien Saviour imagery, familiar in other cultures but not in Judaism, was pragmatically augmented with the internationally respectable concept of the logos which was readily identified with the familiar OT trappings of Sophia, Wisdom. A belt and braces job.

‘The Word’ on the New Age
This portrait is repeated more appropriately when Revelation portrays Christ’s Second Coming (19 v.13) He is again portrayed as the Logos, ‘the Word’ because He will be the Messiah of the new age of Aquarius.

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