Pythagorean mathematics is not a slide rule, calculator type of experience. It is an understanding that there is a polarity which relates to the concept of the monad, or one. The term mathematics is almost deceptive, in that numbers are not the focus of the Pythagoras theory, it is the contemplation, and meditation of the universe, in terms of numbers as things and groups, and how there is a polarity which holds them together. This is the sense of Pythagorean math, its philosophy, and visual imagery.

I do not think that Thomas follows Pythagoras in a schema of assigning allegories to the numeric values the same way. However the beginning and end analogy applies in the ideas of 'ascending and descending.' Pythagoreans ascended in the linear scale, they did not explain descending....

The Pythagoreans figured ten to be the ultimate number, or geometric form. Some early Thomasine Gnostics may have seen twelve as such. This part of the theory is not critical to the understanding of the monad in the configuration of ten or twelve, as a form. Because the Thomas, and Pythagorean schema is based upon allegorically using vision, anything that is not the monad, is a different point from the monad, but can still be a part of it. The monad is always in polarity with the form, in both systems.

The Pythagorean schema starts at one, the monad, and goes up to ten. As one learns the dogma attached to the Pythagorean legend, you get the picture that you are 'ascending' from the concept of the monad, to the dyad, triad, and all the way to ten. Whether you are using the guide of ten or twelve, 'ascending' is one thing, 'descending' is another. As an instrument of imagery, the perspective is different. Descending is the perspective of looking at the combined objects as a whole, down into the 'pit,' so to speak.

This relates to Thomas, as we can see that at this stage the form of the descending perspective is that of looking into a lexicon, Jesus is still the polaric monad...

The nature of the Thomas text is 114, or 100 sayings, and 13 parables. If we view the 100 sayings as a frame around ourselves as 'living parables,' we can see the possibilities of more Pythagorean type meditations with the body of Thomas. But as a meditation it does not matter how big the corpus of the lexicon is, you know the polarity of the 'form' is guided by the power of the polarity of the monad. This Monadology is present both in the Pythagorean legend and the text of Thomas.

Thomas, as a tool of contemplation, saying by saying, reading it in its current form, the chaos mode, makes us use our natural tendencies to organize. If we think of Thomas as a monad, and guide to the Thomasine act of Gnosis, then it is more than what Davies is saying about a post Baptismal guide, it is also the very instrument of that Baptism.

Tom Saunders

Platter, OK

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