Beneath me, the Stars

Beneath me, the stars
a pattern scattered upon the waters,
a labyrinth etched behind closed eyelids

I stand,
awoken by the briefest touch,
distance broken,
a vessel that held everything,
in a moment,
shattered into tiny specks,
beneath my feet.

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disappearance/reappearance – Gnosis Archive

The Gnosis Archive is online again.
First impression is that it will take a little reconstruction work.
It also gave me a moments pause – it actually means something
that both “our side of the story”, that contemporary human beings
respond to, rediscover deep meaning,have a sense of affiliation
with a two thousand year old hushed down,slandered religious
,philosophical and metaphysical tradition – and find a praxis and a
reorientation in it – as well as the fact of these texts, the access
to them in the English language, would become lost.

The Gnosis Archive developed in tandem with my social interaction
and continued dialogue with people who have gone through the same
experiences,troubles and triumphs that I had gone through: In the
autumn of 1994 I met several subscribers of the Gnosis magazine
in a forum dedicated to on-topic/off-topic banter in the ambience
of the topical issues of that magazine; one of the first to present a
less sectarian, less biased, less doctrinaire investigation of the Western mystical traditions… from those discussions, from that exchange of material – an affluence accrued,grew – Thomas Leavitt put it on a site
on the server of his company, Web Communications. Eventually Right Revd.Lance Owens took over editing, announcements was made for the lectures Dr.Stephan Hoeller held at the Gnostic Society, about mid-1996 I was exasperated with the Societas Gnostica Norvegia webpages, I was trying, after all,to create,to make way for a physical space for communication and exchange – so I donated what was then a significant amount of material of transcribed material to the Gnostic Society Virtual Library, from that project/site.
In that way, countless hours spent musing over the wisdom of these tradtions travelled across Atlantic and into a legacy which was greater than anything I could have made on my own. I am very relieved that we are on the way of recovering it. Pax Pleromae

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Um,No, that world is not an Illusion. No,sorry,nor is matter.

The

concrete world, far from being illusionary, is quite

immediate,
relevant and approached by the capacities which exist

within the soul.
The soul cannot afford to be passive because the

world is participatory
in its essence and emerges out from it;

darkness repress and separates it
from its light, conforming it

into its own – this darkness, while emerging
out of forgetfulness

is nevertheless part of the evil which is real.

The world, material

conditions, the lower soul, the counterfeit spirit
and evil –

while we may find ourselves to exist in a twilight between them and
the Pleroma – has such claim upon us that

it is nonsense to speak of any kind of illusion.

An illusion is some phenomenon which briefly, or in a period of extension, appears

to be real, to be “solid” – in terms of the language applied by our positivistic empiricism inherited from the thinkers of the age of enlightenment and their successors in philosophy – but which, and this is important, reveal themselves to be unreal, to be a fabrication forged by the senses, by faulty interpretation of such, or as a cluster of beliefs which in a brief period of disorientation manifests itself as immediate, solid and verified by perception. “Illusion” as a figure of speech isn’t even a valid argument for or against any phenomenon, deattached from perception and the interpretation of perception.
It is impossible for you to sit down in your chair, turn your computer on, log onto the internet and open this blog, and read these words – without this sequence of events, and your interaction with certain apparatus – apart from the world of matter.

This is observed also by the Gospel of Phillip, which argues that the resurrection will occur to a body, and this body is also matter :

But tell me what will rise, that we may honor you. You

say the Spirit in the flesh, and it is also this light in the flesh. (But) this too is a

matter which is in the flesh, for whatever you shall say, you say nothing outside the

flesh.

So this flesh goes to destruction with all things that go to destruction – what rises out of the earth, given time, will return to it. In the meantime, as I addressed earlier, the Soul embodied continues to be sacrifice on the part of all incarnate life. There will be comprehension, there will be understanding,there will be wisdom, there will be knowledge – and there will be Gnosis – in the body, in the flesh, with you now, that you are living –
but the body goes to back to its own, leaving behind comprehension, leaving behind consciousness, leaving behind the mystery of breath. So it is true, the concrete, physical
world, with all its matter, with all its limitations, with all suffering – all unions and all separations – will not last, it is not eternal. But it is not an illusion, in any capacity.

About the proper attitude towards matter, the Gospel of Philip says “Do not love it,

and do not fear it” – either way it detains you and substract

from you what is
needed elsewhere, by way of emotion and

disposition. This dispassion with
regards to it is made possible

by not being centered within a conscious
center within us whose

balance is towards “flesh” and “appearance”(untruth),

it might be pertinent to speak of it as the body insofar as the

manifest body is a form with which we are accustomed to. If we are

too disposed towards the physiology and anatomy of ourselves

and others, to the degree it overshadows all else, we grow morbid

-while we
loose ourselves in these things – sensually,

intellectually, creatively –
notion does not escape us that this

appreciation itself does not repair
its condition, which is

dwindling.

The Gospel of Thomas has Jesus diagnose the “rude

awakening” of one which formerly thought to know and possess

the body; “when you have found the body, you have discovered

a corpse”.
I do not mean with this that the Gnostic

dualism has to do with body vs.
spirit, for there is a

tripartition of man`s priority or
consciousness-of-self within

most Gnoses within the Gnostic tradition, and
the three can never

achieve status as dual or duality – also a tripartite
nature of the human being – his creation or coming into this particular form
you

and I have – speaking of all qualities within the former three;

has
also three stadiums and natures – the dualism of Gnosticism is

Spiritual:
There is Pleroma and Kenoma; Fullness and Emptiness,

there is Light and
Dark which are directly relating to the

acquisition of Gnosis – moreover,
and this anchors the Initiatory,

progressive, calculated approach of the
Gnostic Systems; wherein

the Myth of Descent and Ascent, Fall and
Redemption, Forgetting

and Remembering, Exile and Return plays a
significant part –

namely the divide which exist between Spirit and
Counterfeit

Spirit.

In the progression of the Gnostic Myth, Sophia produces an unequated reflection upon herself apart

from the wholeness – while man is disposed to do so from

the
beginning of his life on earth, enforced and encouraged by

wellmeaning
mediators and tutors, by parental upbringing to

education and religious
instruction – this also occurs in his

soul. As such, he receives that
which is excreted out of Sophia, a

particular portion of the Demiurge
containing his essence, and

becomes its container, for most, for the
duration of his life..

whereupon the lion briefly roars and instills fear
in the souls of

this aeon, only to again be brought down into this abyss
of

purificatory preparations of Man interior.

In

one liturgy we are informed Sophia bears twins, this becomes a

subject
for both the Zervanite story of the younger and elder son,

wherein the
younger coming to realization that his destination is

subservience, breaks
through the womb before his brother and waits

there to strangle him at his
arrival – and the medieval Cathar

story of the sons Jesus and Satanael,
born to the unknown Dyadic

“Father”.

The

Myth speaks to no-one else but the soul, that means, not the soul

in
general, but yours and mine. If we are fulfilled in a greatly

focused and
discerning consciousness coupled with all-embracing

compassion for all
life, and particular that of our fellows who

suffers the same from the day
they enter into the world, we may,

through this really extraordinary,
almost unique ,.disposition,

make do without it or similar reminders. But
the world is full of

effective and ineffective, true and counterfeit
“myths”

addressing souls in this capacity, and Tradition more often than
not

are anchored with it, but often, so deep no “traditionalist”

is aware
of it and cultures are bereaved of its benefits.

Christ

is called, in some Christian traditions, “Second Creation” or even

“Second
Nature” – it is Christ, in the selfsame, who

collects and brings
together – the “Christian” himself/herself becomes

the embodiment of this Second Creation and receives it; in one

capacity as Adam, meaning the virgin “earth” which
receives

it (whose symbol the Cross and essence the Ashes, are drawn upon
many

brows on this day without any realization of this) –

another
capacity, active, as Sophia, who in iconography is the

“pregnant Madonna”
bearing within her the complete

Christ (here pious Christian Ikons
actually depict a Docetic

Christ who arrives completely formed and
transfigured out of Mary,

but in a manner of revelation rather than
fleshly form) encircled

by a Vesica Piscis, a Mandorla, a “womb of light”.

While

Catholics, ironically the most bitter polemists against

Gnosticism,
Modern and Ancient, today – thinks that the Gnostics

lived in fear of the
flesh and matter, thinking it to be the

essence of evil contradistinct to
an entirely divorced reality of

spirit; they still look toward the
Nativity on December the 25th

as an answer to the fall of man into a
predicament which equals

the fragility, vulnerability and nakedness of all
flesh, and

simultaneously offers thought to the “forebears” earthly

Adam and
earthly Eve, and essentially all mortal men and women

proceeding from them
by the generations -and their fall into this

condition which is what has
been diagnosized as the same by their

“rivals and enemies” the Gnostics;
they still apply

words pointing hope in the direction of a reintegration
into the

Kingdom of God, following the ascent of Christ, in Christ and
through

Christ, as well as a contemplation on the tomb of a man who was
born

in the sight of other mortals, “laying with him in his tomb,

entering
our death through his”. All that is lacking is an

appreciation that the
finitude of “creation” is a

beguiling lie, and the architects of the
notions have for all too

long forget the reasoning behind their craft – to
glorify the

temporal as eternal. I.e. Idolatry.

If

we possess a notion of Idolatry – the notion of a

representation,
wrought by human hands, receiving the glory and

worship True divinity,
True deity deserves; we acknowledge the

Duality of types, and the
possibility of having a relationship

towards true, revealed Reality
contra distinct to the false and

contrived appearance of Reality.

There is no both and same in

Gnosticism; at best we may be reminded of
existing things by

inspecting what is “before our eyes”, as the Gospel

of
Thomas reminds us ; if we “cleave the wood, lift the

stone” – we will see
what is hidden within_and hidden

beneath; but this requires a certain
type of seeing, which only

one certain type of eye might see.
This requires something else

than passive certainity.

Before

anything can be received into me, I must make sure I am the
space

which receives it; it demands an emptying, and a complete
disrobing. In the same way, the verified authenticity of any world,
any being, any thing – depends on there first being a verified authentic
self. If there is any doubt, we must go where it leads, and open up
that about which there is any doubt. In the case of our self, we need
to be able to empty ourselves completely of everything preconceived,
everything that has accumulated without consent, without knowledge –
of that which we know is whole.

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Know – Be – Do

Point of departure from consciousness to consciousness
From an Hierarchial, on a Vertical level
to an Open structure (the “Circle”/Circumference) , on a Horisontal level



The Angel communciates with the Angel
The Man communicates with another
The Soul exists as much between us as in us – its
sign of vitality and life is movement between states;
there is a way from a confined way of cyclic movement, to
a free, inclusive and expansive way of cyclic movement.


The reality of the Aeon is a living revelation – from a singular, solitary
and temporary visitation towards a true reflection of the Pleroma itself.



Our proliferation begins with steadfast dedictation – a living “sacrifice”
– not of integrity, but of whatever is detained by our sitation in this world
, it continues with a persisting devotion towards the work itself, a thankfulness – this thankfulness can be shared with others without a word being uttered, without a jot of
explanation – a thanksgiving shared between two – spread out.



This action creates a new ground for our relationship with others

thus having sucessfully overcome the condition, the predicament – the strategies in the mind which resists and reproaches intimacy at this level; our stay – our resolve – our emphatic participation – becomes exemplary as well as mediatory;if we decrease the distance between each other (I mean every one of “us” – that is
humanity, expand it beyond humanity as far as you wish and can, but this is the important thing) in value , in judgement, in celebration (we constantly celebrate the fact of our friendships, our intimacies, our relationships, our “affiliation”- with our closest friends and this is to some degree the substance of our friendships,intimacies and relationships; even if we must fight battles, climb mountains, overcome terrible trials, and suffer the most cruel persecution – all in ourselves; because of our selves – or in spite of it) – we begin to function in this capacity, and this capacity is a mighty and wondrous thing with human beings; for which reason we have survived to this day.

When we forget to remember not to forget – the essential thing – which is to hold, to reside in, to take “shelter” in the True – not as an abstraction, but as the experienced reality, which informs anything lasting, anything valued, anything worth our bother in this world – we loose our self, and when we loose this self, we loose another; we are enstranged because we are enstranged to ourselves.

The first portal to the City of Seven Portals is the answer to the question;WHO AM I? – the further we are from our selves, the more we have forgotten of all that we have received already – the more complex, neurotic and compromised is the path back to the starting point; all the while this is the remembrance of the most basic of all our conscious actions (“thoughts”) – the Silence.

When we loose hold of this knowledge, we loose hold of any consciousness, any awareness concerning that which we do, that which we know, that which our senses bring back to us, that which is subjected to us through the body – that which we are.
KNOW

BE

DO.

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The Embodiment of the Soul is a continual Sacrifice



I.

Whenever a Chalice is lifted,
and a

Bread broken, in the memory of Christ
and according to the type of the

Logos,

the chains of the authorities are

broken,
the portals to Hades burst open, and all
the dead

arisen and put in the presence of
Almighty God.


Whenever a Soul enter the world, Light

and Life
enters with Her. Whenever a Soul departs from
this

World, the Light and Life restores itself,
its semblances, its

forms and all of its offspring,
who had fallen beforehand, to its

own.


  • We hear the words spoken in the

    Gospel of John, receiving these words
    in the respect and

    perspective that we as modern individuals can afford them.
    We

    hear spoken of, through these words, the Word, out of which the all

    arrives
    , take shape and enter into life all around us.

    Inspecting Space, afforded a new
    perspective through the

    uncommitted stance of our witness, we discovered that

    nowhere is the place where this Life

    and this Light is received in this universe.
    Although it is from

    the Word, Logos, that they have their existence and continuity,
    the

    All does not recognize its own root, its own foundation.
    Therefore

    it is us that hears these words, therefore it is to us that

    they are spoken.
    Inspecting Time, afforded a new perspective

    through the committed stance of our
    witness – we discovered

    that there are myriads of generations spoken to; we
    are bidden to

    acknowledge the great descent of messengers, prophets and

    sages
    throughout the entire expanse of the generations; each of

    whom may have spoken
    and each of which might have received

    the words spoken thusly. But it is to us
    that it is given a new

    foundation, a new root, and a new structure of consciousness
    through

    the anointed Logos, who came amongst us, entered into our birth,

    in
    its Life and its Light, and who enter our death – and

    thusly becomes, verily,
    as foreshadowed in our reception, our

    assimilation, our appropriation and our
    living the Light-Life of

    Christ, our Resurrection.



II.



O Soul, while you are in the midst of

this life,
do not be hesitate to seek access to

your
redemption
– with which word I intend to
speak of

The Resurrection.
The words spoken through the body

of
generations address it as the

Cross.
They raise their eyes up to the Cross,
and

fixed to its crossbeam, its centre,
they see a light that endures

all of history,
this they call Salvation.

Ask to what does all that lives in

you goes,
Ask to what death all that dies through you go.
Ask

what is returned to the Eternal, the Good,
Truth herself

and Being, through you, O Soul.

– Concerning this Cross, it is where

the dying of the world meets the resurrection to the real.
The

sacredness of the treasures of the Holy of Holies is not that of a

refined and super-essential
metal, but that of a light that

descends upon it.
This light is essentially different from all

light in the world outside of the Temple; It is
prefigured and

accentuated through all the spaces of the Temple, in each of the

Holies,
in the antechamber and in the courtyard in front of the

Temple proper. Wherefore not a jot
nor a fragment of that which is

made holy by its participation in light within the Temple might ever

be desecrated,

decreased or destroyed; for each exists truly in its

participation in the sacrosanct
light, while none of them exists

outside of this light. The Temple itself is rubble, ruin and

deprecit
– it’s architectural, ritual and ceremonial beauty, its

glory and its function of transfiguring the senses,

the mind and the

bodies of whichever soul sees,approaches or touches – remains

transcendent, unapproachable,

unsullied and intangible with anything

worldly.
Wherefore, I speak of a specific Cross which elevates,

rather than sinks into the ground,
whose verticality can only be

compared to the verticality of super-essential,divine Light

itself.
Which is to say, its descent is the decent into the

proximity of The Soul; it goes nowhere else,
for nowhere else is

established on account of receiving it.

Contrast against that image the horizontality of history; We learn at an increasing rate from the studies made of the past

that the Idea of the Sacred and Divine, of God, itself cannot be restored from History, rather that which exists of religious

ideas exists in tandem, but also independently, of the progression of events which make up recorded History,and which

bolster our “historical identification”. Wherever there is a dissolving

of the ties with the historical in human consciousness,

individual or in a more collective capacity,wherever the fixtures of Tradition itself is shaken to its very foundation –

what arise is not new news as such, but an acute, immediate yet pre-historical identification

with the Sacred as primary rather than secondary capacity in the

experiential, creative and imaginative life of our civilizations.

The Soul persists longer than the idea of God.

There is always someone left who could cry out at the sight of the vacated,desecrated and destroyed sanctuary ; “Woe is unto us“,

Always a widow, or a mother lamenting at the unmarked grave of some

Prophet or friend of God. Always a generation that asks questions whose

answers have become a crime to give, always some mind which dreams the ancients alive again. This will not die.

It will, however, in the course of its living moment, be fixed to the

world; lifted up on the crossbeam of existence and bidden to

contemplate its living and dying. This befalls the Soul. This also

befalls its relationship with God. If this does not happen to its

relationship

with God, with Divine Reality, it is no relationship at all. What it

beheld when it was first spoken of, what it sees when it addresses it

outwardly,

and what it goes to meet at the threshold of this life will be the

selfsame abstraction, a spectre that is not quite dead because it was

never quite alive.

That is not to say that The Soul does not go to dissolution with the contents it carries,but in a world

dominated by the Soul and fed as if by a fuel the tension in the Soul

between incarnative and de-incarnative movement; descent and ascent,

materialization and spiritualization – the idea of God, the perception

of a centre, the dissolution of local contextuality (in the

immanent/incarnate “God”

theologies and theogonies) – fluctuates with the Soul’s movement.





III.

Pain sits in the Soul,

the Soul rests in Life,

Life dwells in the Body.



– Wherefore you must look for the Son

of Man in Man, through the eyes of spirit
rather than the

eyes of flesh. This indwelling of Life in the Body
consists in the

animation of dead tissue.The Body is on its own already a corpse at

birth but through this extended existence it develops and express

diverse forms, even beautifully –

despite its condition, rather

than because of it.

The Soul’s experience of the Body

depends on the continual Sacrifice in the Mind and Senses

of power and consciousness.

This progression through forms, which

through the mind assumes kinds and varieties – is what Nature is.

Such a paradox, that Reason in order to be understood, takes upon itself the flesh, elevate it to a world,

situates the centre of consciousness within it; filling it up completely with Wisdom. Drunk from Reason, Drunk with Wisdom,

the Soul sees itself scattered, torn, spread out thin – into a world

which does not receive it, which resists, which rejects, which

blasphemes

against it; a world full of rulers that demand justice and tribute for

a theft of power and light which never belonged to them, a power and

a light that does not belong among them. But it is there that the Soul

discovers its mate, there She sees Reason, and does receive Him,

there She resist Him not, there She accepts Him fully and there where She sings thanksgiving and glorifying hymns unto Him.

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Merry Descent and Incarnation of the Holy Logos

A Manichaean Hymn to Jesus

We stand all of one mind

and we will reach out our hands in invocation,

And rest our eyes upon thy form.

And our mouths we open invoke Thee,

and our tongues prepare for praise.

Thee we invoke, who art the fullness of life.

Thee we praise, Jesus the Brilliant! New Aeon!

Thou art, Thou art the God who performs Truth,

a noble Healer, the most beloved Son, the most loved Self.

Come with grace, liberated Lord!

Come with aid, good Spirit, Apostle with Peace,

Helper of the frail and Conqueror of Aggressors!

Come with grace, new Lord!

Come with grace, Redeemer of the subjected!

Healer of the wounded!

Come with grace, Awakener of the Sleeping and

Arouser of the Fatigued,

Thou who Causeth the dead arise!

Come with grace, mighty God and hallowing Voice!

Come with grace, true Word, great Luminary, and

flooding Light!

Come with grace, new Lord of the new Day!

Come with grace, Gift of the good, Blessing of the frail, Revered of the Holy!

Come with grace, Loving Father and Just Judge

of those who have sought refuge with thee!

Come with grace, Father, Thou wh art our stout protection and firm faith!

Now, Just dealer, peace be upon us!

And have mercy upon us and love us, Benefactor who Himself art all Love.

And reckon us not together with the rebels.

Save thouse who have sought refuge and have mercy upon us, O most Beloved and Loving!

We have beheld Thee, New Aeon, And we have fallen at thy fet, Thou who art all Love.

Drunk with joy we have seen Thee, Loving Lord.

And we avow Thy name, Messiah, sunder us from amid the deficient, and free us from

amid the aggressors!

O Lord, we are thine own, have mercy upon us!

Hasten hither and subdue the rebellion!

For it has become insolent and have spoken thus:

“We are the ones and there is none like us!”.

Therefore exercise Thy power, and cast the aggressors and enemies down.

We praise Thy name, that is all Light, and Thy name, Father!

Praise be to thy name, Father!

And devotion to Thy Greatness!

So be it, Now and Ever More!

AMEN.

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Professor Gilles Quispel In Memoriam 30.05.1916-03.03.2006

On Friday the 3rd March, in El Gouna, Egypt , Exhausted from pneumonia contracted in a foreign, but beloved land
-the persona (mask) slipped, the body released back into the embrace to its mother, our earth – ‘
and the mind returned to its star. Professor Gilles Quispel left us behind.(Jim West’s Petros Baptist Church Blog has an English translation of the Obituary published in the Dutch papers on Saturday)

I feel I have been fortunate to hear respecting and almost doting voices speak of Professor Quispel,
it bears thinking about today – since to my experience he was an animate presence behind
the words and sentences I read in a book, or an article. These fortunate associates and friends
of mine has heard his presentations, lectures and table talks, I have read a few lucid articles
and papers presented in topical anthologies..So I am, needless to say, perhaps not the most
qualified to speak of the recently liberated soul.

Having been born, the 30th of May, 1916.
He has throdden the selfsame soil and breathed this air for
an , from our perspective, admirable 89 years.
Professor Quispel discovered quite early in his youth that while
hard and honest labour were difficult to him, he was better equipped
for working with languages, concepts and interrelationships.
Steadily he ascended the often perilous staircase of academic study –
studying the ancient languages of the scriptures, the ancient middle
east, and theology.

While his accomplishments, within this brief space, is too numerous and exhaustive to mention in
detail – I feel, that – Without reservation, It should be stated that Gilles Quispel singlehandedly handed us the Coptic
Gnostic Library discovery from Nag Hammadi, with all its repercussions and consequences.
It was the Professor who purchased , on May the 10th, 1952, the Codex which due to its custodian and protector in the earliest phase of its discovery is called the Jung Codex – which contained 5 Gnostic scriptures, the
first of 53 which would later see the light of day. It also found a temporal home in Zürich,
which eventually lead to a bargain being struck between the Egyptian authorities and the
European scholars, they would get full access to the manuscripts over the expanse of time it
took to take photographs and other preparation necessary, only would they please hand the Jung
Codex back.. Initial work with the Nag Hammadi discovery, thus, were done in a kind of mischiveous,
“secret agent” atmosphere – in addition to the fact that the studies on the Jung Codex contributed to
an increasing academical interest in Gnosticism, Early Christianity and the Sayings tradition.

Four years later, in 1956, Quispel brought back from
Egypt photographs of the first page of the Gospel of Thomas in Coptic, and translated that quite readily.
Ladies and Gentlemen, the Professor set off the Thomas bomb on latter day Christianity.
To many thousands of contemporaries, the event of discovering that particular scripture and its
message had, and continues to have – a great dramatic impact on their spirituality, religiousity
and appreciation of religious history.
His perspective on the Logia contained in the Gospel of Thomas, his critics may say – is possibly
affected by his proximity to the find – he thinks the Gospel may be first century in origin
and that it was participant, on some stage¨, in the developement of the four canonical gospels.
He was also convinced that the early Gnostics were discerning about a, to us, very important
aspect of developement – namely liberation; from being slaves (both metaphorical and actual sense)
to becoming free men and women, Gnosis is a means for this liberation – Gnosis were, and is
participant in our developement towards a more observant,ethical and human civilization.
Thats the reverse of what theologian N.T. Wright thinks of it – he thinks that basically the Gnostics
couldn’t be bothered with anything worldly and was sitting around doing nothing but obsessing about their own importance.. I think I can see evidence of this behaviour some place else, but nevermind about all that.
Gilles Quispel remained in the Dutch Reformed Church all his life, while engaging in this kind of work
with _enthusiasm_ and personal investment – it takes a certain kind of integrity,to do that.

Before I read the brief note of Gilles Quispel’s death on Stephen C.Carlson’s blog
Hypotypoesis, I was thinking it would
be useful, as an experiment or meditation – to consider what message the Gospel of Thomas had
to the specific area of time when it was unearthed and subsequently published (it was published
only in a matter of a few years afte the discovery, later interesting archeological finds of this
nature remains obscure to the rest of the world for decades!); what does the Gospel of Thomas
say to people, in say, 1952 – also, is there a specific difference between now and then, and
almost two thousand years… after which I thought the best possible input, perhaps, for that
would be to ask Professor Quispel for his personal experience, which to me would mean to return
again to his books.

I am a regretful writer of anyone’s recent obituary.
I would, childishly, wish minds and hearts and hands to be
active, fervently, in whatever increases the good and decrease
the bad, never idle.. all round, no matter my own prejudices and
other flaws in vision.. I feel I do owe ..words.. and thanks to
Gilles Quispel, for inspiring me during a period of my life that
was quite despairing.

Wikipedia entry on Gilles Quispel in Dutch

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Apocrypha is good for you

Last Friday I began listening to Stephan Hoeller‘s free lecture entitled The Secret Teachings of Yeshu, available from BC Recordings.

The blurb for it reads “Shortly before the year 2000 a document surfaced from out of China containing 72 alleged sayings of Jesus which show Gnostic influences. This document, translated from the original Greek was entrusted to Dr. Hoeller by his book publisher for evaluation for possible publication. Genuine or not, this beautiful material has by its Gnostic merits an authenticity of its own.”

It’s an presentation of a hitherto unknown apocryphal gospel translated from Greek. It were handed an

undisclosed Professor by two Chinese colleagues who wanted his assistance in

translating the entire manuscript into English.

Briefly stated this scripture is an edited anthology of Logia ascribed to Jesus, much alike what is imagined to be the contents of the elusive Gospel Q(for Quelle, “Source” in German), the Gospel of Thomas unearthed first with the Oxyrhynchus papyri cache in the mid 19th century and later completed in its presently known form by the find of the Nag Hammadi Library. The sayings of Yeshu (Yeshu, a Chinese variation upon the latin Jesus), in Greek and translated by a person well acquianted with the genre, contained in this unknown find – shares several characteristics with those found in the Gospel of Thomas – especially the existencial and psychological tangents: the world is drunk, human beings are addicted to the world, human beings do not possess their full faculties of perception _therefore they are unable to discern what has happened_ (i.e. the entry of Christ into the world and the coming of the Kingdom); religious men and women are conditioned to follow commandments and rules as a safeguard against minor evils and affirmation of worth – both commodities traded for their spiritual integrity being but a puff of stale air since they have no substance, either in this world nor the next. In short, the disciples showing off their ,to the Gnostics, famous ignorance (prior to their coming around to their senses) – mimic the compact ignorance and arrogance of the “Pharisees” and Scribes, while Jesus warns them against their potentionally fatal superficiality.

This may be hard to stomach, and when I heard James complaining about the presence of “effeminate men” and his worry about the contagion of their ritual impurity – being answered with a warning about judgement and neglect to seek purity and recti tude on account of own necessity rather than that of society – just a breather away from Hoeller’s comment that he thought the topicality were too up-to-date to our own time and our modern concern about understanding, tolerating and adapting to the multitude of ways in which each individual is human in all of this world…it added to my expectation that the scripture in question will remain without affirmation, either to its being a forgery or authentic, until the end of time, basically.

Be that as it may be.

I contend that as far as perspective goes – Apocrypha is Good for You.

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