Chapter 9 (part 11)

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The passage states that each soul is receptive of good and evil influences, acknowledging a duality of moral forces.

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The inclination of the soul toward good or evil is said to depend on Karma acquired in previous incarnations, suggesting a cosmic ordering principle.

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] The metaphor of the tree describes a flow of power from God through Christ (trunk) to spirits (branches) and personalities (leaves).

The claim that the divine realm is present inside the individual, accessible without external mediation.

The focus on the 'inner man' and the distinction of internal aspects suggests the divine realm is accessible within the individual.

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] Christ is identified as the trunk or divine man who mediates the power from God to the individual spirits.

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The human spirit and its structure are mapped onto the cosmic Tree of Life, with Christ as the trunk and individual spirits as branches.

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] The passage emphasizes that keeping the distinction of human aspects in mind is necessary to avoid spiritual error.

The transmigration of the soul across lives.

[auto] The passage explicitly discusses reincarnation and the cycle of personalities produced by the spirit across lives.

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

The spirit produces new personalities in whom the power received from God is expressed, indicating a transformation through divine grace.

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

[auto] The text distinguishes between the divine soul, the reincarnated part (Karana Sarira), and the inner man (Manas).

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

Each soul is described as not independent but a part of the tree of life, implying an underlying unity within diversity.