Loading ...
Sorry, an error occurred while loading the content.

Aposryphon of John, and Monadology

Expand Messages
  • Tom Saunders
    I am the Father, I am the Mother, I am the Son. I am the undefiled and incorruptible One. {My emphasis} Now I have come to teach you what is and what was and
    Message 1 of 1 , Apr 7, 2005
      " I am the Father, I am the Mother, I am the Son. I am the undefiled and incorruptible One. {My emphasis} Now I have come to teach you what is and what was and what will come to pass, that you may know the things which are not revealed and those which are revealed, and to teach you concerning the unwavering race of the perfect Man." (Also referred to as the Immovable race, which may be a direct parallel to the idea of the 'Immovable Mind' in the Taoist sense. It is a general goal in the study of the Tao, to see the significance of not one aspect, but to focus all aspects into 'one.' What the Taoists call the 'Immovable Mind,' is one that ironically means one that sees all aspects of the essential elements of the I Ching, in unison, in life, and' the mind never stops trying to achieve perception.') ( See "Secret Tactics," Tabata, Tuttle, 2005)

      "And I {John Z.} asked to know it, {The secrets} and he {Jesus} said to me, "The Monad is a monarchy with nothing above it. It is he who exists as God and Father of everything, the invisible One who is above everything, who exists as incorruption, which is in the pure light into which no eye can look."

      Nothing could be more clear than the "Apocryphon of John" Zebedee is an explanation that Jesus is teaching him that he is the One or Monad. The text follows a line of 'polarity from one form to another, including five seals, seven forms of evil, (Which may parallel Mary) and other numerical combinations of what seem to be essential elements. I mean essential elements in the way the Taoist model of the I Ching uses them (trigrams) with symbolic meanings representing essential elements.

      The "Apoccryphon of John" relation to Thomas is now very clear in regard to it being a monadic tool, that may prove to be very helpful in dissecting Thomas and its numerical relationships. The "Apocryphon of John" is an explanation of monadic force, and how it seems to work in the creation myth of the Pleroma. (Wu Chi) It is not textually the same as Thomas sayings which might be linked to ideas of Aphorist Pythagoreans, it is meant to explain a monadology, rather than to be one.

      "He {The operant or monad} is the invisible Spirit, of whom it is not right to think of him as a god, or something similar. For he is more than a god, since there is nothing above him, for no one lords it over him. For he does not exist in something inferior to him, since everything exists in him. For it is he who establishes himself. He is eternal, since he does not need anything. For he is total perfection."

      "Everything exists in him" is food for contemplation of the use of 'duality' in that in Thomas 'God' is in everything, but everything is not God. In other words what John is saying is really what Thomas says, it is just a parabolic, or reflective contemplation of a duality. This is highly aligned with the idea that the soul must bond with the Holy Spirit, or Tao, to be a part of heaven and earth.

      John's description of the vision of Jesus is astounding, in that the figure transforms itself in the effects of time and aging, and form which is a direct parallel to the concepts of the 'Trees of Life and Knowledge." It is also a parallel to the concept of ascending and descending. This may also be a description of the vision described in Mary as between the spirit and soul.

      "Straightway, while I was contemplating these things, behold, the heavens opened and the whole creation which is below heaven shone, and the world was shaken. I was afraid, and behold I saw in the light a youth who stood by me. While I looked at him, he became like an old man. And he changed his likeness (again), becoming like a servant. There was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms.
      He said to me, "John, John, why do you doubt, or why are you afraid? You are not unfamiliar with this image, are you? - that is, do not be timid! - I am the one {Monad} who is with you (pl.) always...."

      The three forms which is the likeness described above, would probably be the trinity of the Father, Mother, and Son mentioned above, who is the "One." This aligns with the concept that Mother, is Wisdom or Sophia, and Holy Ghost, in the Father, Son, and Holy Ghost Trinity. This could well be related to Origen followers description of the 'science' of bonding with the Holy Trinity.

      I do not think I want to go on with this topic in just this one post. There is too much to look at with parallels not only to Thomas but the GMary, and GPhil.

      The "Apocryphon of John" is probably a 'map' of how to use a monadology or how to regard it. The text flows when you grasp the concept. (I mean this literally, if you don't understand the concept of monadology "John" does not flow) The text seems to suggest 'spirit' as an attribute akin to the monadic power, and this is also akin to the concept of polarity we discussed concerning the Tao, and Leibnitz. The text also suggests the bonding of Father and Mother, and this is highly suggestive that the key to ApJohn and Phillip is the concept of the bridal chamber, and the understanding of Holy Union.

      Gregory of Nyssa (A follower of Origen's teachings) wrote, "Solomon elevates everything grasped by sense of the loving movements of our soul towards invisible beauty. Having thus cleansed the heart of external things Solomon initiates the soul into the divine sanctuary by means of the "Song of Songs." What is described there is a marriage, but what is understood is the human mingling of the soul with God." (Hom 1;22, Mc Ginn)

      "Light and Darkness, life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor evil evil, nor is life life, nor death death. For this reason each one will dissolve into its earliest origin. But those who are exalted above the world are indissoluble, eternal." This passage from the Gospel of Phillip suggests that Phillip must also be examined for how it relates to the understanding of the monadic philosophy, but may be seen as directed toward duality, as a part of the Jesus Monadology.

      Tom Saunders

      Platter OK

      [Non-text portions of this message have been removed]
    Your message has been successfully submitted and would be delivered to recipients shortly.