The Logos is the "second God" or, more precisely, the image of God. The Logos is a continuous relationship between God and the cosmos. The logos are divided into two parts: as indivisible of God in the creation of the world; as a mediator of the love of God. Many times Phylon calls the Logos an "icon of God". Some Phylon interpreters see Bible teachings about his Logos. Others emphasize the philosophical elements in this teaching. The Logos bears the Old Testament characteristics of "the firstborn son of God," "great hierarch," "the elder of the angels." From all this it is clear that Phylon viewed the Logos from a philosophical point of view as the divine energy of the world.
Through the Logos, God created the world and man in the image of God. God creates man from his finger and gives him a soul and is therefore called an "icon of God" or "an icon of the Logos". In parallel with his anthropological teachings, Phylon creates a work of "Laws of Sacred Allegories," in which he sets forth his original thesis that God first creates the thought, and then Adam. The setting up of the world or its creation by God has become direct through God's influence on matter. According to Phylon, God is a symbol of perfection and good, and is under his dignity to come into direct contact with the matter of imperfection and evil. This is why God has used mediating spiritual entities - His servants. Those spiritual entities Philon conceives three times. They are spiritual powers for God Himself, whose qualities are goodness, strength and power. From another point of view they are His thoughts, ideas or intentions. But in all three of their essences, they form a common spiritual world that precedes the arrangement of the visible material world. This invisible spiritual world, Phylon called the common name Logos, since He was created before the visible world. He is God's creation and God's wisdom.
Ethically, Phylon distinguishes two types of perceptions:
a) purely moral-practical, by which he is close to the Stoic;
b) Higher religious-mystical.
Phylon teaches, like the Stoics, that one must live naturally, that is, according to the reasonable human nature. According to him there are four dominant virtues - wisdom, courage, abstinence, and justice. They are opposed to four major affections - delight, desire, fear and grief. These passions must be restrained and restricted. They must be eradicated to immortality.
According to Phylon, the path and the ideal of this moral cleansing is too long. The real task of man is to be God-worshiping, to abide in Him, to merge into Him. Only then can one rise above the material world. In this sense, he is already the work of the Logos, and can even be called the Son of God. So, according to Phylon, God is not reached by ordinary ways of reason and knowledge, and union with Him is not through knowledge or any moral merit, but only through the path of mystical ecstasy. Phylon did not show any particular originality and depth in his philosophy, but the combination of the Old Testament and the Greek philosophy is undoubtedly his merit, which was also followed by other authors.
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German philosophers have expanded on this idea greatly. Using the concept of the Godhead- or the spirit of God which exists within each of our minds and plays a role in how we make decisions, interact with the world around us, and how we interact with other people. If your interested I would recommend looking into Fichte's work that covers it extensively.