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Born Again

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  • Grondin
    Sorry to add to an already lengthy post, but it occurred to me that the movement of the 6-letter phrase from the top of the heavens to line 9 can also be
    Message 1 of 1 , Nov 19, 2002
      Sorry to add to an already lengthy post, but it occurred to me that the
      movement of the 6-letter phrase from the top of the heavens to line 9 can
      also be interpreted as impregnation. (Looking at all these plausible
      interpretations is important, I think, because that's the way _they_ would
      have looked at it. That is, the ancients would have tried to find
      theological meaning in ordinary things - which I believe accounts for the
      fact that such diverse texts as the Apocryphon of John, the Gospel of
      Philip, and even Revelations can all be read as talking about Thomas in many
      diverse ways.)

      Ok, impregnation. The line number (9) suggests term of pregnancy. The empty
      area suggests a womb. The 6-letter "seed" from the top of the highest heaven
      comes down to fill that area - and results in the birth of 'the son of the
      heavens'. Line 9, like the six lines which follow it, now begins with two
      words composed of 11 letters - and this is all to the good, since we're
      engaged in making the above like the below, etc. The set of six lines above
      line 9, however, have now been altered. Whereas originally they also began
      with two words composed of 11 letters, we've removed IOUDAS, leaving the 5
      letters of "ThWMAS" - where note, however, that the letter theta contains a
      "hidden" 6th letter to the Coptic mind, which would have thought of
      separating theta into 't' plus the Coptic letter for 'h' (not available in
      Greek). At any rate, it may have occurred to the reader (whoever is able and
      willing to follow this necessarily dense reasoning), that lines 3-15 are not
      yet sufficently fortified, for we've left the two "hands" of the owner
      (i.e., the identical endings of lines 9 and 10) "bound". Thus, the thief
      might still come in and rob "the house of the strong". Although we filled up
      the "tunnel" or opening, we still have the dangerous situation of the "bound
      hands".

      What to do, what to do? We know that we need to remove one of the 'F-NA-R's
      ('he will become'), and probably the one on line 9. Should we remove the
      word AYW along with it? Whatever we remove, it's likely that we'll be
      replacing it with a syntactical element of identical size, so that the size
      of the segment 3-15 will remain at 300 letters. At this point, we need a
      leap of faith. We need to go _outside_ the text itself. Looking up at the
      top of the heavens (line 668), we found the "seed" that came down to give
      birth to "the son of the heavens" in the 9th line. Let's now "cast our nets
      down" (remember down is up - and in fact the same Coptic word is used for
      both) into the depths of "the sea" and bring up "the big fish" that precedes
      Thomas - the 7-letter word at the end of the Apocryphon of John - IS-PE-XRS
      ("Jesus-the-Christ"). Putting this in place of the equally-sized "and
      he-will-become" at the end of line 9, we now have:

      line 8: ... if he [the seeker] should be troubled (or suffer), he will
      become
      line 9: the son of the heavens, Jesus the Christ,
      line 10: king over the all.

      The excess, or earthly "money" we've gathered in these moves are the words
      "and he-will-become Judas". Furthermore, we've opened a "window" at the top
      left of this 13-line, 300-letter segment, formerly occupied by the name
      'Judas'. Since the size of the segment is seemingly important (Jesus loves
      the 100 more than the 99!), this "window" would seem to have to be left open
      at this point. ("When the Lord closes one door, he opens another"?)

      If one's intuitions about Thomas are threatened by the inclusion of this new
      word 'Christ' which doesn't otherwise occur in the text, I would suggest to
      consider the fact that this move now makes sense of a statement in the
      Gospel of Phillip which would otherwise be obscure: "Since Christ came, the
      cities have been made beautiful ..." IF GPh is talking about the GTh puzzle
      (and I think it is), then the word 'Christ' has GOT to come into the puzzle
      somewhere. And I think the "cities" being "made beautiful" is a reference to
      the elimination of "ugly" elements from segments whose letter-size (or
      line-size) is a multiple of 100.

      We can now, I think, give some sense to line 645, which in itself (without
      the verbal prefix at the end of line 644) amounts to a command, namely,
      "begin to give money at interest to those he loves". The verb-root 'begin'
      is the Greek ARXEI, which is related to the noun ARXH found three times in
      saying 18 (n.b. 2x9), which speaks of the end being found in the beginning,
      etc. And again, while "those he loves" can be imagined to be any number of
      things, from the disciples to those who are "blessed" with the word
      MAKARIOS, the clearest statement in the text is that Jesus loves the 100
      more than he loves the 99. What we have done, then, is evidently to identify
      a beloved "city of God" of 300 letters (="residents"?) composed of two
      equally-sized sets of six lines each surrounding a 7th line from both sides,
      and to make it more "beautiful" by giving heavenly "money" to it (the
      phrases 'of the heavens' and 'Jesus the Christ') in exchange for (i.e., "at
      interest") the earthly "money" of the two elements composing "and he will
      become Judas". This command to "give money at interest to those he loves" is
      apparently to be followed until line 571 crosses over the "abyss" or
      "waters" of the two blank pages (the 6th, "hidden section") and enters into
      its new role as the foundation of the highest heaven (i.e., the last three
      pages of text) - at which point the command at line 645 will evidently be
      modified by the removal of the phrase 'at interest', and we will begin to
      give "money" to those from whom we won't get anything back. Indeed, it may
      be that the "money" we have now in our hands (i.e., "he will become Judas"
      or "Judas, he will become so-and-so") is to be tossed into the "River Styx"
      of the hidden section to "pay the boatman" to carry line 571 over to the
      other side, either with or without the "at interest" to be removed from line
      645.

      My suggestion, then, is that this first "beloved city" of lines 3-15
      represents the seeker himself - and Adam to boot, maybe. There is perhaps
      more work to do within himself before he/she "knows himself" and is ready to
      go out and attempt to light up the "world" of the text, but this is, I
      think, a promising start. The seeker has been "born again" by bringing both
      the spirit (feminine) and the person (masculine) of heavenly wisdom into his
      "heart" (line 9), and joining them together in that particular "marriage
      chamber".

      Mike Grondin
      Mt. Clemens, MI
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