The body spirit and soul conundrum is generally thought of as matter energy and intermediary
at least for some….
this is the problem with the words body, spirit and soul as there is no definitive definition.
Body is matter
Spirit is energy, or higher body, matter in a higher vibrational state
thus soul is the intermediary.
If we look to kabbalah we can see the supernal triangle, or the first three emanations from Ain (nothing) which is akin to the Gnostic Monad
The Sethian model always uses the concept of Jesus as the Word, for the Monad. This means that whatever comes into the matrix, will be influenced directly by the Word. The gender unit for Sethians is always Gnosis, or Knowledge. This is how the Sethian Gnostic learns to use the power of the Word. The source of the Wisdom of Jesus is found in the Secret Sayings, otherwise known as the ”Gospel of Thomas.” This gospel is to the Sethian Monadology as the ”Tao Te Ching,” is to the Tai Chi.
–Tom Saunders (The Monad, Pythagoras, The Tai Chi and Sethian Christianity)
‘En-sof is the absolute indistinctness in the perfect unity, in which there is no change. And since it is without limits, nothing exists outside of it; since it is above everything it is the principle in which everything hidden and visible meet; and since it is hidden, it is the [common] root of faith and unbelief, and the investigating sages [the philosophers] agree with those who say that our comprehension of it can take place only through the path of negation’ [Sha’ar ha-Sho’el].” from “Origins of the Kabbalah” by Gershom Scholem
The first cause utters forth and is separated, one becomes two. A bit like Adam, who became Adam and Eve. Here we can see Kether, the crown or the first emanation is our spirit, our higher body. Indeed a crown is indeed worn on the head.
Our second emanation is called Chockmah, or Wisdom. This is our soul or intermediary. Finally we have Binah or Understanding which makes our body. This is true as Binah can be thought of as a vessel.
We could further expand upon this to get daath or “knowledge” (Gnosis, as opposed to mundane knowledge or episteme of the 8th emanation).
So we have AIN the TAO, the Monad..or “God”
1:3 – And God said, Let there be light: and there was light.
Light….the flame, this flame is then our first emanation, the spirit, the higher body, Kether
Fire needs to burn upon something, it requires fuel. Here we have Chockmah, Wisdom or our soul. The flame burns upon oil.
Our oil needs to be contained or our fire will spill everywhere and cause destruction. Here we have the vessel, Binah (understanding). Binah is the oil lamp and the wick which burns.
Then we add the 4th that which is illuminated….in Gnosis.
If we look the opposite way, to a path of return going from 4 back to nothing, we can see Gnosis is the beginning of return….
The sharpest boundary, however, is the one that separates the intermediary from the third and highest domain of the tribhuvana, which is termed svar and corresponds to our conception of the heavenly or celestial realm. The first two domains are comparatively similar, as in fact suggested by the words bhur and bhuvar, their respective Sanskrit designations; it is the transition from bhur to bhuvar that presents itself as a radical discontinuity, and in fact entails an inversion. So too the major break on the side of knowing is situated between the second and third of the corresponding degrees, as the analogies given in the Mandukya Upanishad in fact make it clear: nothing could indeed be more radical than the transition from the dream-state to sushupti, the state of dreamless sleep, which for this very reason is generally viewed as a state in which there is no knowing at all. It hardly needs saying that no amount of psychedelic drugs can take us across that border, and that even the techniques of yoga cannot effect that transition in the absence of initiatic grace. One might add that it is the failure to distinguish between the psychic an authentically celestial world that invalidates much of what contemporary authorities have to say concerning the so-called “spiritual life.”
–Wolfgang Smith (cosmology in the face of Gnosis, Sophia Vol. 12, no.2)