Prayers and Reflections

“True will is participation in Divine Will. True awareness is participation in Divine Mind. True life is actually participation in Divine Life. We don’t own them, we only participate.

If I am not the owner of will and consciousness, only a participant, then who am I?

The truth is that the self is the most elusive, most difficult to cognize. Why is this so? Because the self is that which is seeing. The eyes cannot see themselves.”

- David Aaron (Seeing God: Ten Life-Changing Lessons of the Kabbalah)

………………………………………..

The right approach to life is like water.

Water is everywhere and exists in all places.

It flows even in places that men reject.

That is why the sage approximates Tao.

He dwells in the right place. His heart is as deep as an abyss. His love is perfect. He abides in the truth and he does the truth. Destined to govern, he maintains order. He performs his actions well, and acts at the right time.

Since he does not quarrel or contend with others, there is no guilt in him.

–Tao Te Ching (chapter 8, Rijckenborgh and Petri,)

One can see why chapter eight of the Tao Te Ching compares the way of life to be followed by the liberation seeking personality with water. Water is a sublime, universal symbol of the power-radiations of the new life. Just as the ordinary human being lives and moves in the electro- magnetic radiation-field of dialectics, so the pupil who, through the sacrifice of the self, has established a liberating link with the spirit of the valley, the God in him, will enter and live in the new electromagnetic radiation-field.

This is the true, living water, which is poured out over him , and fills every corner of his existence. In this stream of new power he becomes a new creation, a new creature. He under-

goes a new Genesis, a new beginning. This process can be compared with the first Genesis, when the spirit of God moved over the face of the waters and created a firmament in their midst, for when the living water is poured out over the he, too, gains a new firmament. It is the new lipika, a new magnetic system which imparts to him a quite new and different personality-consciousness. He is again ensouled by his only God, who works for his salvation.

If we shift our attention from the individual, microcosmic level to the level of the cosmos and macrocosm, we can see that the same concepts must apply there, too. For obviously, the God in us, the true, divine human being, the source of true life in the heart sanctuary, does not live in isolation from other human Gods. Just as the earthly human being experiences and is conscious in the nature of death, so, by the law of analogy, the divine human being must exist in a nature of life, a quite different, divine universe. The life-substance, the radiation substance of that divine universe is living water, the pure, primordial substance.

This divine universe, this divine primordial substance, is not separated from us by time or distance; it is here and now, interpenetrating everything, nearer than hands and feet. The water is everywhere, and there is no place where it is not. It is even in places scorned by man. The sage knows this, and that is what makes him say, in the words of Psalm 139:

If I ascend to heaven, thou art there!

If I descend into the realm of the dead, thou art there!

If I take the wings of the morning and go and dwell in the thirst. That thirst is yearn uttermost parts of the sea, even there thy hand shall lead me, and thy right hand shall hold me.

If I say: ‘Let darkness cover me’, the night shall be a light about me ” even the darkness is not dark to thee. The night is bright as the day, for darkness is as light with thee.

–The Chinese Gnosis (Rijckenborgh and Petri, a Gnostic Rosicrucian commentary on the Tao Te Ching)

……………………………………………….

The highest good is like water;

Water is good at benefiting the ten thousand things

and yet It does not

compete with them.

It dwells in places the masses of people detest,

Therefore it is close to the Way.

In dwelling, the good thing is the land;

In the mind, the good thing is depth;

In giving, the good thing is being like Heaven;

In speaking, the good thing is sincerity;

In governing, the good thing is order;

In affairs, the good thing is ability;

In activity, the good thing is timeliness.

It is only because it does not compete, that therefore it

is without fault.

–Tao Te Ching (chap 8, trans. By Robert G Henricks)

Polarity….

left is right, right is left.

The key to polarity is to realize that opposites are the same thing. A Kaplan explains this well early on in his version of the safer yetzirah.

Opposites if stretched out forever…will bend in upon themselves and meet.

However beyond opposites is the 3rd…

The sperm and the egg form a zygote
a chemical wedding…marriage of opposites to create a 3rd

Thus a child is of the mother and the father, both and yet neither.
Thus Christ is of the father and the world (the mother), both, and yet neither
The line (father) and the circle (mother) when joined form the serpent (child), which is the circle and the line, yet neither.

the end is in the beginning, kether is in malkuth, kether is closer to malkuth than it is to chockmah.
When united, there is no kether or malkuth………there just is

“Tarry a little; there is something else. This bond doth give thee here no jot of blood; The words expressly are ‘a pound of flesh:’ Take then thy bond, take thou thy pound of flesh; But, in the cutting it, if thou dost shed one drop of Christian blood, thy lands and goods are, by the laws of Venice, confiscate unto the state of Venice.

Therefore prepare thee to cut off the flesh. Shed thou no blood, nor cut thou less nor more but just a pound of flesh: if thou cut’st more or less than a just pound, be it but so much as makes it light or heavy in the substance, or the division of the twentieth part of one poor scruple, nay, if the scale do turn but in the estimation of a hair, thou diest and all thy goods are confiscate.”

–the merchant of venice, the bard

So we see, nothing exists in isolation. Blood is inseparable from flesh. Good is inseparable from evil.

“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.”

–gospel of Philip

good is not good, evil is not evil. Christ is not the father or the mother.

This is dualism…..

OM…

He who has known that all beings have become one with his own self, and he who has seen the oneness of existence, what sorrow and what delusion can overwhelm him?

He has occupied all. He is radiant, without body (incorporeal), without injury, without muscles, pure, untouched by evil. He is the seer, thinker, all pervading, self-existent, has distributed various objects, through endless years, each according to it’s inherent nature.

–Isa Upanishad

of course concepts are concepts. Concepts by their very nature are inherently wrong. The Tao that can be spoken of is not the Tao. But concepts “help”, the greatest thing you can say is however, to remain silent.

IN the empty heart, void of self
Can be heard the echoing cry,
“I am the Truth.”
Thus is man one with the Eternal,
Travelling, travel and traveller have become one.

–The Secret Rose Garden

………………………………………………………….

Surely a maggot cannot praise thee nor a grave worm recount thy loving-kindness.

But the living can praise thee, even those who stumble can laud thee. In revealing

thy kindness to them and by thy righteousness thou dost enlighten them. For in thy hand is the soul of every

living thing; the breath of all flesh hast thou given. Deal with us, O LORD,

according to thy goodness, according to thy great mercy, and according to thy many righteous deeds. The LORD

has heeded the voice of those who love his name and has not deprived them of his loving-kindness.

Blessed be the LORD, who executes righteous deeds, crowning his saints

with loving-kindness and mercy. My soul cries out to praise thy name, to sing high praises

for thy loving deeds, to proclaim thy faithfulness–of praise of thee there is no end. Near death

was I for my sins, and my iniquities have sold me to the grave; but thou didst save me,

O LORD, according to thy great mercy, and according to thy many righteous deeds. Indeed have I

loved thy name, and in thy protection have I found refuge. When I remember thy might my heart

is brave, and upon thy mercies do I lean. Forgive my sin, O LORD,

and purify me from my iniquity. Vouchsafe me a spirit of faith and knowledge, and let me not be dishonored

in ruin. Let not Satan rule over me, nor an unclean spirit; neither let pain nor the evil

inclination take possession of my bones. For thou, O LORD, art my praise, and in thee do I hope

all the day. Let my brothers rejoice with me and the house of my father, who are astonished by the graciousness…

[ ] For e[ver] I will rejoice in thee.

–Psalms Scroll (Tehillim) 11QPs

…………………………………………………………..

“The Law of Universal Genesis was the firstborn nous; the second Chaos shed by the firstborn. The third was received by the soul [.....] Clad in the shape of a hind she is worn away with death´s slavery, Now she has mastery and glimpses light: now she is plunged in misery and weeps. Now she is mourned, and her self rejoices. Now she weeps and is finally condemned. Now she is condemned and finally dies. And now she reaches the point where hemmed in by evil, she knows no way out. Misled, she has entered a labyrinth. Then Jesus said ” Behold, Father, she wanders the earth pursued by evil. Far from thy Breath she is going astray. She is trying to flee bitter Chaos, and does not know how she is to escape. Send me forth, o Father, therefore, and I, bearing the seal shall descend and wander all Aeons through, all mysteries reveal. I shall manifest the forms of the gods and teach them the secrets of the holy way which I call Gnosis [.....]“

This is an excerpt quoted by Hippolytus in his Refutations and attributed to the Naasene Gnostics who existed under the reign of Hadrian (110 AD to 140 AD).

Nous: “Mind”, The soul, not the same as ‘pneuma’ or spirit. It is the part of
the anima that gives us consciousness. The anima as a whole gives life (or
literally movement.. “animates”) to our bodies. Tatian declares the soul as a
special kind of spirit. (See; Tatian’s “Letter to the Greeks’)

READ WHOLE THING

PARTS 1-10

Introduction

After a long period of study by myself and others it has been discovered that the entire Gospel of Thomas can be imbedded into certain strings of verses from other Gospels and

Epistles, using the Gospel of Matthew as the main guide.
This provides Thomas with a timeline it does not have by itself.

I am one of the people who love the Gospel of Thomas of and by itself. It is my desire to discover by combining these texts, rather than create from or of them.

The following is the combination of the Gospel of Thomas, into the Gospel of Matthew, with insertions from the Gospel of Mary, the Epistle of James, Peter, and the Gospels of

Luke, Phillip, John and Mark. Insertions occur in different ways. This has been done with care as not to distort from the intended obvious meanings, and central themes of the

combinations of strings, all from Apostles…

“These are the words that Jesus said…”

Jesus, His Disciples, and John The Baptist

1.

(Thomas 4.) “A person old in days will not hesitate to ask a child of seven days about the Place of Life, and he will live ! For many who are first will become last, and they

will become one and the same.”

(Matthew 11-1. And in those days cometh John the Baptist, preaching in the wilderness of Judaea, saying,

(Matthew 11-2. Repent ye; for the kingdom of heaven is at hand.

(Matthew 11-3. For this is he that was spoken of through Isaiah the prophet, saying, The voice of one crying in the wilderness, Make ye ready the way of the Lord,

make his paths straight.

(Matthew 11-4. Now John himself had his raiment of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey.

(Matthew 11-5. Then went out unto him Jerusalem, and all Judaea, and all the region round about the Jordan;

(Matthew 11-6. and they were baptized of him in the river Jordan, confessing their sins.

(Thomas 46.) “Among those born of women, from Adam until John the Baptist, there is none greater than John the Baptist that his eyes should not be lowered before him.

Yet I have said, that if one of You becomes like a child he will know the Kingdom and be higher than John.”

2.

(Mathew 3:11. Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom

of heaven is greater than he.

(Thomas 85.) “Adam came into being from a great power and a great wealth, and he did not become worthy of You. For had he been worthy of You, he would

not have experienced death.”

(Phillip) The soul of Adam came into being by means of a breath (pneuma), which is a synonym for spirit (Pneuma). The spirit given him is his mother.

His soul was replaced by a spirit. When he was united to the spirit, he spoke words incomprehensible to the powers. They envied him because he was seperated from the

spiritual union. This seperation afforded them the opportunity to fashion for themselves the symbolic bridal chamber so that men would be defiled.

(Thomas 75) Jesus said : “Many stand outside at the door, but it is the solitaries who will enter the bridal chamber.

(Matthew 3:12. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force.

(Matthew 3:13. For all the prophets and the law prophesied until John.

3.

(Matthew 3-7. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the

wrath to come?

(Thomas 40.w the Spirit of God descending as a dove, and coming upon him;

(Matthew 3-17. and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.

(Mark 10-35. And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

(Mark 10-36. And he said unto them, What would ye that I should do for you?

(Mark 10- 37. They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

(Mark 10- 38. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

(Mark 10- 39. And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized

withal shall ye be baptized:

(Mark 10- 40. But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

4.

(Matthew 14-1. At that season Herod the tetrarch heard the report concerning Jesus,

(Matthew 14-2. and said unto his servants, This is John the Baptist; he is risen from the dead; and therefore do these powers work in him.

(Matthew 14-3. For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife.

(Matthew 14-4. For John said unto him, It is not lawful for thee to have her.

(Matthew 14-5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

(Matthew 14-6. But when Herod’s birthday came, the daughter of Herodias danced in the midst, and pleased Herod.

(Matthew 14-7. Whereupon he promised with an oath to give her whatsoever she should ask.

(Matthew 14-8. And she, being put forward by her mother, saith, Give me here on a platter the head of John the Baptist.

(Matthew 14-9. And the king was grieved; but for the sake of his oaths, and of them that sat at meat with him, he commanded it to be given;

(Matthew 14-10. and he sent and beheaded John in the prison.

(Matthew 14-11. And his head was brought on a platter, and given to the damsel: and she brought it to her mother.

(Matthew 14-12. And his disciples came, and took up the corpse, and buried him; and they went and told Jesus.
Jesus’ Speeches and Parables To The Multitudes

5.

(Matthew 14-13. Now when Jesus heard it, he withdrew from thence in a boat, to a desert place apart: and when the multitudes heard thereof, they followed him on foot from the cities.

(Matthew 14-14. And he came forth, and saw a great multitude, and he had compassion on them, and healed their sick.

(Thomas 78) Jesus said : “Why did You go out into the desert ? To see a reed shaken by the wind ? To see a man clothed in fine garments ?

Your kings and Your great men are the ones clothed in fine garments, and they are not able to know the truth.”

(Phillip) The powers do not see those who are clothed in the perfect light, and consequently are not able to detain them. One will clothe himself sacrementally in the union.

(Thomas 36) Jesus said : “Do not be concerned from morning until evening and from evening until morning about what You will put on.”

(Matthew 13- 34. All these things spake Jesus in parables unto the multitudes; and without a parable spake he nothing unto them:

(Matthew 13- 35. that it might be fulfilled which was spoken through the prophet, saying, I will open my mouth in parables; I will utter things hidden from the foundation of the world.

(Matthew 14-15. And when evening was come, the disciples came to him, saying, The place is desert, and the time is already past; send the multitudes away, that they may go

into the villages, and buy themselves food.

(Matthew 14-16. But Jesus said unto them, They have no need to go away; give ye them to eat.

(Matthew 14-17. And they say unto him, We have here but five loaves, and two fishes.

(Matthew 14-18. And he said, Bring them hither to me.

(Matthew 14-19. And he commanded the multitudes to sit down on the grass; and he took the five loaves, and the two fishes, and looking up to heaven, he blessed,

and brake and gave the loaves to the disciples, and the disciples to the multitudes.

(Matthew 14-20. And they all ate, and were filled: and they took up that which remained over of the broken pieces, twelve baskets full.

(Matthew 14-21. And they that did eat were about five thousand men, besides women and children.

(Matthew 5:2. and he opened his mouth and taught them, saying,

(Peter 5:8.) Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour,

(Thomas 7.) Fortunate is the lion which the man eats so that the lion becomes a man; and cursed is the man whom the lion eats so that the man becomes a
lion.”

(Mathew 5:10.) Blessed are they that have been persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

(Thomas 79.) Fortunate are those who have heard the Word of the Father and kept it.

6.

(Luke12:12.) for the Holy Spirit shall teach you in that very hour what ye ought to say.

(Thomas 72) A man said to Him : “Tell my brothers to divide my father’s possessions with me.” He said to him : “Man, who has made Me a divider ?”

He turned to His disciples and said to them : “I am not a divider, am I ?”

(Luke 12-14. But he said unto him, Man, who made me a judge or a divider over you?

(Luke 12- 15. And he said unto them, Take heed, and keep yourselves from all covetousness: for a man’s life consisteth not in abundance

of the things which he possesseth.

(Luke 12- 35.) Let your loins be girded about, and your lights burning;

(Luke 12- 36.) And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh,

they may open unto him immediately.

(Thomas103.) “Fortunate is the man who knows where the robbers are going to enter, so that he may get up, gather his {house}, and girds his loins before they enter.”

(Luke 12- 37.) Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you,

that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

(Luke 12- 38.) And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

(Luke 12- 39. ) And this know, that if the goodman of the house had known what hour the thief would come, he would have watched,

and not have suffered his house to be broken through.

(Thomas35.) “It is not possible for anyone to enter the house of a strong man and take him by force unless he binds his hands ; then one can ransack his house.”

(Luke 12- 40.) Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

7.
(Luke 10- 25. And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life?

(Luke 10- 30. And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his

raiment, and wounded him, and departed, leaving him half dead.

(Luke 10- 31. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

(Luke 10- 32. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

(Luke 10- 33. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

(Luke 10- 34. And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

(Luke 10- 35. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him;

and whatsoever thou spendest more, when I come again, I will repay thee.

(Luke 10- 36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

(Luke 10- 37. And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

(Thomas 69.) Fortunate are those who are persecuted in their hearts. It is they who have truly come to know the Father.

Fortunate are those who are hungry, for they will satisfy their bellies.”

(Mathew 5:11.) Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake.

8.

(Thomas19.) Fortunate is he who was before he became. If You become My disciples and listen to My words, these stones will serve You. For there are five
trees for You in Paradise which remain unshaken summer and winter and
their leaves do not fall. He who knows them will not taste death.”

(Matthew 5:3. Blessed are the poor in spirit: for theirs is the kingdom of heaven.

(Thomas 54.) Fortunate are the poor, for Yours is the Kingdom of Heaven.”

Matthew 5:4. Blessed are they that mourn: for they shall be comforted.

(Mathew 5:5. Blessed are the meek: for they shall inherit the earth.

(Thomas 49.) Fortunate are You, the alone and the elect, for You will find the

Kingdom. Because You came from it, You will also return to it again.”

(Matthew 5:6. Blessed are they that hunger and thirst after righteousness: for they shall be filled.

(Matthew 5:7. Blessed are the merciful: for they shall obtain mercy.

(Thomas 58.) Fortunate is the man who has suffered ; he found Life.”

(Mathew 5:8. Blessed are the pure in heart: for they shall see God.

(Thomas 68.) Fortunate are You when You are hated and persecuted. Where You were persecuted they will find no place.”

(Matthew 5:9.) Blessed are the peacemakers: for they shall be called sons of God.

9.

(Mattthew 19-20. The young man saith unto him, All these things have I observed: what lack I yet?

(Thomas 63) Jesus said : “There was a rich man who had a lot of money. He said : ‘I shall put all my wealth to use so that I may sow, reap, plant,

and fill my barn with harvest, with the result that I shall lack nothing.’ Such were the thoughts of his heart, but during that night he died.

He who has ears to hear, let him hear !”

(Mattthew 19- 21. Jesus said unto him, If thou wouldest be perfect, go, sell that which thou hast, and give to the poor, and thou shalt have

treasure in heaven: and come, follow me.

(Mattthew 19-22. But when the young man heard the saying, he went away sorrowful; for he was one that had great possessions.

(Mattthew 19- 23. And Jesus said unto his disciples, Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven.

(Mattthew 19- 24. And again I say unto you, It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.

10.

(Thomas 8.) Then He said : “A man is like a wise fisherman who casts his net into the sea and drew it up from the sea full of small fish.

Among them he found a fine large fish. The wise fisherman threw all the small fish back into the sea and chose the large fish without hesitation.

He who has ears to hear, let him hear.”

(Matthew 13-47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

(Matthew 13-48. which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels,

but the bad they cast away.

(Matthew 13-49. So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous,

(Matthew 13- 50. and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

Do not involve others in your unrighteousness,
Nor destroy your mind by believing your own untruths.

Do not flatter or give false praise
When there is fear compelling you.

Do not converse falsely with any man,
For it is abhorrent to the Gods.

If you do not separate your mind from your tongue,
Then all your plans will succeed.

You will be revered before others,
And you will be secure in the sight of Rah.

The Gods hate he who falsifies his words,
His duplicity is a great abomination.

–ancient egyptian

……………………………………

One day Mara, the Evil One, was travelling through the villages of India with his attendants.

he saw a man doing walking meditation whose face was lit up on wonder. The man had just discovered something on the ground in front of him.

Mara’s attendant asked what that was and Mara replied,

“A piece of truth.” “Doesn’t this bother you when someone finds a piece of truth, O Evil One?”

his attendant asked. “No,” Mara replied. “Right after this, they usually make a belief out of it.”

From 108 Treasures for the Heart: A Guide for Daily Living by Benny Liow

In Buddhism Mara is the lord of misfortune, sin, destruction and Death. Mara is the ruler of desire and death, the two evils that chain man to the wheel of ceaseless rebirth. Mara reviles man, blinds him, guides him toward sensuous desires; once man is in his bondage, Mara is free to destroy him.

Buddhist tradition holds that Buddha encountered Mara on several occasions. When he abandoned the traditional ascetic practices of Hinduism, Mara reproached him for straying from the path of purity. Mara later reappeared as a Brahmin, criticising him for neglecting the techniques of the yogins. At another time, Mara persuades householders in a village to refuse to give alms to the Buddha. Mara also accuses Buddha of sleeping too much, and not keeping busy like the villagers.

In a famous incident similar to the temptation of Jesus in the Christian religion, Mara urges Buddha to become a universal king and establish a great empire in which men can live in peace. He reminds Buddha that he can turn the Himalayas into gold if he but wishes so that all men will become rich. Buddha replies that a single man’s wants are so insatiable that even two such golden mountains would fail to satisfy him.”

While Mara is unable to subjugate Buddha, he is more successful with Buddha’s followers, even approaching the Buddha’s own brother, Ananda. As the source of evil, he causes misunderstanding between teachers and pupils, casts doubt on the value of Buddha’s sayings by calling them nothing but poetry, or encourages monks to waste their time on abstruse speculations. Worse, he appears in the guise of a monk, nun, relative or prominent Brahmin, bringing false news that a disciple is destined to be a new Buddha. If the disciple succumbs to the temptation, he will be filled with sinful pride. Mara could even appear in the form of Gautama Buddha in order to confuse Buddhists or lead them astray.

Mara is lord of all men who are bound by sense desires. His origin, according to Theravada commentators, was as a rebellious prince who seized control of our world from the supreme god of the highest heaven. As prince of this world, Mara can boast of possessing great majesty and influence. Though he has only a spirit body, he is endowed with the five modes of sensual pleasure, has plenty to eat and drink, and lives to amuse himself.

http://www.angelfire.com/electronic/bodhidharma/mara.html

Jesus and the Constitution
by
Thomas Saunders

Introduction:

Several years ago I became a Gnostic Bishop in a small church based in Colorado, which eventually disbanded. My credentials as Bishop remain, and my interest in religion lies in disclosing Sethian Christianity. My current and past function in religion has been research to disclose the ‘language’ of the Sethian texts, and I have authored several revealing documents, including a Gnostic Glossary. I nearly have a book written, which discloses many secrets of Sethian Christianity.

Recently I became a member of the Board of Directors for the Congress Against Racism and Corruption in Law Enforcement. www.carlce.us I founded the Bill of Attainder Project in the ’90′s, and over the past couple of years I have served on the Board of Directors of the National Judicial Conduct Disability Law Project. www.njcdlp.org I have been an active political and social activist all my 60 years. In 1980 I worked for Clarence M. Pendleton, at the San Diego Urban League. Clarence, who used to call me “Uncle Tom,” became the first Commissioner, for the Commission on Civil Rights during the Reagan era. I am currently supporting my friend Byron De Lear, running for Congress in Missouri.

Over the years I might have picked up a few things about ‘rights.’ This essay is the first time most of my colleagues in the ‘civil liberties’ organizations learn that the “Law of the Land” principle, can be outlined as Word, in the Christian sense.

In preparation for two upcoming Congressional Bills, HB 1955, and SB 1959, I wrote an explanation of the way the Constitution can be used to define a protected American ‘right.’ I wrote this essay to use to define American rights in a way that cannot be ignored by Christians or politicians…. “The Philosophy of American Rights, (Defining the Law of the Land)” defines the method by establishing the ten rights…

1. Protection from laws that plunder life, liberty, and property, both individual and collective.
2. The right to security in your home, family, and papers.
3. The right of free speech, and free expression.
4. The right to be free from unreasonable searches.
5. The safety net of judicial warrant requirements, and habeas corpus.
6. The right of free assembly, and association.
7. The right to a trial by a jury of your peers in a system of due process.
8. Reasonable bail and recourse for false arrest, and the right to redress grievances.
9. Protection from cruel and unusual punishment.
10. The right to own private property over the right of the ‘government’ to ‘steal’ it.

The method used to establish a “Law of the Land” right is outlined for the protection of religious freedom below. I have also shown this same “Law of the Land” principle in the area of Predatory Lending Laws, “Predatory Lending.” In the texts of “Philosophy of American Rights,” and “Lending” I do not use Sethian Christian references. In the case of American ‘freedom of religion,’ I find disclosing the Sethian connection desirable. I am certainly practicing my own religion, and using the Constitution, and Jesus to do it. I also show a link to early Jewish and Christian religion available in Ben Franklin’s time that cannot be ignored. Enjoy.

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Freedom of Religion is protected by the clause in the First Amendment forbidding the formation of a national religion. “Congress shall make no law respecting the establishment of religion, or prohibiting the free exercise thereof;”

This ‘right’ comes in the form of a protection. There are some recent examples of different Evangelicals being indicted for proselytizing in Faith Based Initiative programs. I would argue that the Faith Based Initiate program in general is an attempt to establish a religious foundation dedicated to an Evangelical attempt to directly or indirectly subvert the Constitution. Not only that but Faith Based Initiative programs are run so the organizations that get the benefits, also contribute to the ‘hand that feeds them’ the GOP, and I see this as pure corruption. It is like “Money Lenders” in the ‘Temple.’

The “Law of the Land” standard of defining a right in American law is to pair the Constitutional protection or mandate with case law, or ‘Acts,’ listed in the United States Code which establishes ‘stare decisis’ in regard to the particular issue. By this “Law of the Land” standard it is shown that Congress and the Courts are obligated to protect that right.

‘A Law of the Land’ right is one that can be established so that…
A judge who violates the Constitution, is by law committing treason…a judge does not fully comply with the Constitution, then his orders are void, in re: Sawyer, 124 U.S. 200 (1888), he/she is without jurisdiction, & he/she has engaged in an act or acts of Treason. The point of aligning both Constitutional mandates, and case law is to establish rights, which can be seen as ‘Law of the Land’ rights, that it would be treason for a judge to deny.

If Jesus were to read the Constitution, how would he use it?

I don’t know if I want to call the Constitution Holy, and equal to Sethian Christian scripture. I do know if I showed the Constitution to Jesus and the Apostles, and speaking Aramaic could explain the relationship to it and the Monad, and monadology, they would understand it in those terms. The study of the Sethian methods, and scripture reveals how to use a ‘Gnostic’ or Pythagorean device like the Constitution.

The Founding Fathers were all well educated men and very familiar with the leading scientists of the day. Benjamin Franklin, and Gottfried Leibniz, were known associates in France. Leibniz, is the scientist responsible for putting the term ‘Monadology” into modern science. It is the study of the Monad, which separates Sethian Christianity from the mainstream Orthodoxy of Irenaeus, Hippolytus, and Tertullian. These are the Church Fathers who claim they are in the Apostolic Lineage with Polycarp according to some early Christians and modern Evangelicals.

Irenaeus, Tertullian, and Hippolytus, all wrote about bits and pieces of the monadic structure, and Gnostic philosophy, in their extant works. We know with certainty that Jesus, Pythagoreans, Hermetics, Zoroastrians, Benjamin Franklin, and Gottfried Leibniz, knew and studied a form of ‘Monadology.’ We (Gnostic scholars, and thousands of Gnostic students) also know that this form of study was gleaned from the Chinese philosophy of the Tai Chi. (My discovery) In fact, the Tai Chi, and the Pythagorean, and Sethian systems are almost identical. In effect if the Constitution were not in this ‘form’ the ‘Law of the Land’ standard for defining ‘rights’ would not be possible. Jesus would understand this ‘exactly.’

In Sethian Christianity, Jesus is the Monad, and that means ‘Word’ exactly as it is read in the “Gospel of John.” Monad in effect is the Christian form of Chi, as it is related in works by Fung Yu-Lan, the great Chinese historian, documented by Princeton’s “The History of Chinese Philosophy.” In effect, the monadic structure of the Constitution, makes it possible to show the document in the same paradigm as the Sethian Christian, ‘monadology,’ or the Chinese Tai Chi. Maybe, Leibniz, and Franklin, were familiar with the passage from the “Oracles of Zoroaster”……

“25. The Monad first existed, and the Paternal Monad still subsists.
26. When the Monad is extended, the Dyad is generated.
27. And beside Him is seated the Dyad which glitters with intellectual sections,
to govern all things and to order everything not ordered.
28. The Mind of the Father said that all things should be cut into Three, whose
Will assented, and immediately all things were so divided.
29. The Mind of the Eternal Father said into Three, governing all things by Mind.
30. The Father mingled every Spirit from this Triad.
31. All things are supplied from the bosom of this Triad.
32. All things are governed and subsist in this Triad
33. For thou must know that all things bow before the Three Supernals.
34. From thence floweth forth the Form of the Triad, being preexistent; not the
first Essence, but that whereby all things are measured.
35. And there appeared in it Virtue and Wisdom, and multiscient Truth.
36. For in each World shineth the Triad, over which the Monad ruleth.”

The “Three Supernals” is perhaps a reference to the Kabbalah, but probably refers to the state of Tripartite, in Gnostic terms. It is highly significant that the “Oracles” link both the Jewish Kabala, with Sethian Christian scripture. The Sethian method of using the Monad may well be an early version of the Kabala.

The “Oracles of Zoroaster are linked to Sethian Christianity by reference in another part of the ‘Oracles’ text to the word..

Sabaoth: Earthly form of Yaldaboath, (begetter of the Heavens)… “truth which is the power of Sabaoth the Good which is in thy material body – that is the truth which sprouted from the earth.” ( See; “Pistis Sophia”) Also a form relating to Deity. ”SHBOH, meaning The Seven.” (See; ”The Chaldæan Oracles of Zoroaster.” Edited and revised by Sapere Aude. [William Wynn Westcott] With an introduction by L. O. [Percy Bullock] [1895]. See also; “Origin of The World,” and ”The Testimony of Truth.”) Mary, the mother, again further interpreteth the same scripture from the meeting of herself with Elizabeth, mother of John the Baptizer, thy mother, and Elizabeth, mother of John, whom I have met. ‘Grace’ then is the power of Sabaoth in me, which went forth out of me, which thou art. Thou hast had mercy on the whole race of men. ‘Truth’ on the other hand is the power in Elizabeth, which is John, who did come and hath made proclamation concerning the way of Truth, which thou art,–who hath made proclamation before thee.” (”The Pistis Sophia,” Chapter 61.)

‘Saboath,’ simply does not exist in any other literature outside those texts which are common to Sethian Christianity, which dates from the time the Alexandrian Church was formed by Peter, Mark, Pantaenus, Basilides, Barnabus, and others in the very first years of post crucifixion Christianity. Leibniz, and Franklin probably knew nothing about Sethians, except what they learned by ‘legend.’ The Freemasons have ‘legends’ about a ‘mystery’ religion, beyond that, nobody until 1947 knew anything about ‘Sethians’ except they are heretics according to the ‘Church.’ (Hyppolitus, Irenaeus, and Tertulian, all made stuff up, not all of it, but way too much to be credible today. )

Like the Tai Chi, the Monadology, or sequence is connected by a generative force called ‘Chi’ or ‘Word’ which also means ‘energy.’ We cannot know if Leibniz, or Franklin knew about the Tai Chi, or if they really understood, the available information about the Monad, at the time this information was limited. In Leibniz’s theory of the Monad, only ‘matter’ is mentioned. If he had mentioned ‘spirit’ he might have been declared a ‘heretic’ by the ‘Church’ which could be fatal at the time. Franklin or Leibniz would have to be connected to the ‘Oracles’ to prove they may have understood anything Sethian. They must have gotten the Pythagorean, because the Constitution, works with the theory….

Leibniz claimed the Monad an element of matter, and unit of science, there is no mention of Jesus, or Spirit concerning the Leibniz theory. But some claim that the U.S. Constitution was written under the conditions of Divine influence. Perhaps this is true in more ways than we now know. In my own opinion the Constitution should be treated with a great deal of respect in concern with the Gnostic ideology. I treat it like it has a Divine influence.
One of the main characteristics of Gnostic writing is organizing and using sets, like the triad of Judicial, Legislative, and Executive. In the Constitution these establishments of the trilogy are interlocked as to their function. Father, Son, and Holy Spirit, in Sethian Christianity have identical meanings, and utility. This function is ‘glued’ by the understanding of an underlying philosophy in Gnosticism, the Monadology, which is like Chi to the Chinese. In the Sethian teaching the underlying ‘spirit’ is Jesus.

This union of Monad, and inclusive sets, means that a provision or mandate stated in one part of the document, must apply to the whole. This would comply to the Pythagorean, and Sethian Christian philosophy in regard to the underlying influence of the “Word,” e.g. the natural ordering power of Wisdom. (See; “The Gospel of Thomas, and Christian Wisdom,” by Stevan Davis, Bardic Press, (2005). Certain units in a monadic set, or a set in the Tai Chi, have inherent functions as to the whole.

The monadic sequence has a particular ‘flow’ like electrons flowing through a parallel electric circuit. Units in the set are a synergy or gestalt. The last unit in a monadic set is the ‘gender’ unit which can create the direction of the flow, in the complex Gnostic dualities involved in monadic sets. The way the Sethian sets work is the ‘Word’ is always first, denoting the Word of God, i.e. Sophia, Law, Holy Spirit, Logos, Wisdom, and other synonymous words.

The last unit of a monadic set generates change, or adheres to convention according to purpose and utility, and this is referred to as the gender principle in Hermetic lore…

“The Principle of Gender: Gender is in everything; everything has its masculine and feminine principle; Gender manifests on all planes. This postulates the idea that gender, especially the feminine, or negative pole in duality is actually the pole where new forms of energy are manifested.”(Kybalion)

The Founding Fathers would have understood the ‘principle’ of maintaining balance with a triad of the Executive, Judicial, and Legislative branches of government.

If we extend the triad of Executive, Judicial and Legislative powers to a tetrad we can construct, Word (Law), Executive, Judicial, Legislative, or Executive, Judicial, Legislative, and People, or Body. The tetrad is like the duad in that there is a great deal of polarity between the units. The Pentad shows a balance or harmony of the American people that was meant to be kept by using the device of the Constitution.

The pentad showing the best ‘set’ for American balance and harmony would be ‘Word (Law), Executive, Judicial, Legislative, and the Body, or mass of American people. ‘Law’ in this case is the Monad, and this is based upon the Constitution as the primary force in the set. The ‘Body’ or people in this set is in the ‘gender’ position which means that ‘people’ in this paradigm are the balancing factor in the way the ‘machine’ is to function.

Many would see this present government in terms of ‘Law, Judicial, Legislative, Body/People, and the Executive as the gender or changing factor. The people should always be in this guiding position. For the Gnostic, the Body, is like the monadic set of; Word, Self, Family, City, Country, World, Universe, Pleroma. (meaning ‘All.’). The Gnostic ‘self’ seeks balance in the formation of this set, as it represents his environment, or “Kenoma.” I think it is safe to say since the monadic paradigm of the Constitution shows this, Jesus would see it immediately.

In short, it is not likely Jesus could endorse ignoring the United States Constitution, as a Christian tool that creates freedom for everyone. I also see the absolute irony that the Constitution was designed to help resurrect a ‘lost’ Christianity, an that (probably by accident) shows the Word of God, as being a heuristic philosophical device, used by Jesus and the Apostles. My advice to Christians as a Gnostic Bishop is to learn the Constitution like a Holy Sword, be a good Christian, and be a good American.

The imperialist influence of the American Executive, has tried to hijack the Constitutional protections which they have sworn by “Oath” to protect. In the name of Jesus, please learn how to define a “Law of the Land” right, and teach your Congressmen.

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Štai slapti žodžiai, kuriuos pasakė gyvasis Jėzus ir kuriuos užrašė Didimas Judas Tomas.

1. Ir Jisai tarė: Kuris ras šių žodžių prasmę, neragaus mirties.

2. Jėzus tarė: Ieškantysis tenesiliauja ieškojęs, kol neras, o kai ras, bus sukrėstas, o sukrėstas bus nustebintas ir ims viešpatauti virš visko.

3. Jėzus tarė: Jei vadovai jums sakys, kad štai karalystė yra danguje, tuomet dangaus paukščiai pralenks jus; jeigu sakys jums, kad jinai yra mariose, tuomet žuvys pralenks jus. Tačiau karalystė yra jumyse ir šalia jūsų. Kai pažinsite save, tuomet ir jūs būsite pažinti ir žinosite, jog esate gyvojo Tėvo sūnūs. O jei nepažinsite savęs, tuomet jūs esate varge ir jūs patys esate vargas.

4. Jėzus tarė: Senas žmogus, savo dienomis nedvejodamas, paklaus mažutėlį septynių dienų kūdikį apie gyvybės vietą, ir jis gyvens, nes daug pirmųjų bus paskutiniai, ir jie taps vienu.

5. Jėzus tarė: Pažinki tai, kas yra prieš tavo akis, ir tai, kas yra nuo tavęs paslėpta, tau bus atidengta; juk nėra nieko paslėpta, kas neišaiškėtų.

6. Jo mokiniai paklausė jį, sakydami: Ar nori, jog pasninkautume, ir kaip mums melstis, dalyti išmaldą ir kaip elgtis su maistu? Jėzus tarė: Nemeluokite ir nedarykite to, ko patys nekenčiate, nes dangui viskas yra žinoma. Iš tiesų nėra nieko slapta, kas nepasidarytų žinoma, ir nieko nėra paslėpta, kas liktų neatskleista.

7. Jėzus tarė: Palaimintas yra liūtas, kurį suvalgys žmogus, ir liūtas taps žmogumi; ir prakeiktas yra žmogus, kurį sudraskys liūtas, ir žmogus taps liūtu.

8. Ir Jisai tarė: Žmogus panašus į protingą žveją, kuris užmetė savo tinklą jūron; jis ištraukė jį iš jūros pilną smulkių žuvelių; tarp jų šitas protingas žvejas rado didelę gražią žuvį. Jis sumetė visas smulkias žuveles jūron, be vargo pasirinkdamas didžiąją žuvį. Kas turi ausis klausyti, teklauso!

9. Jėzus tarė: Štai išėjo sėjėjas, pasėmė saują (grūdų) ir pasėjo. Tačiau kai kurie nukrito ant kelio, ir atskridę paukščiai sulesė juos. Kiti nukrito ant akmenų ir nesuleido šaknų žemėn, ir neiškėlė varpų į dangų. O kiti nukrito tarp erškėčių; šie nustelbė grūdus, ir kirminai sugraužė juos. O kiti nukrito į gerą dirvą ir davė gerą derlių; jie davė šešiasdešimt iš vieno saiko ir šimtą dvidešimt iš vieno saiko.

10. Jėzus tarė: Numečiau į pasaulį ugnį ir štai sergiu jį, kol jis įsiliepsnos.

11. Jėzus tarė: Šis dangus praeis, ir virš jo esąs dangus praeis, ir tie, kurie mirę, nėra gyvi, ir tie, kurie gyvena, nemirs. Tomis dienomis tai, ką valgėte negyva, pavertėte gyvu. Ką veiksite, kai atsidursite šviesoje? Tą dieną, kai buvote vienas, virtote dviem. Bet ką veiksite, kai tapsite dviem?

12. Mokiniai tarė Jėzui: Mes žinome, jog tu paliksi mus. Kas yra tasai, kuris bus didesnis už mus? Jėzus jiems tarė: Ten, kur pateksite, nueisite pas Jokūbą Teisingąjį, kurio dėka buvo sukurta ši žemė ir dangus.

13. Jėzus tarė savo mokiniams: Palyginkite mane, sakykite, į ką aš panašus. Simonas Petras tarė jam: Tu panašus į teisingą angelą. Matas tarė jam: Tu panašus į išmintingą filosofą. Tomas tarė jam: Mokytojau, mano lūpos jokiu būdu neprasivers ištarti, į ką tu panašus. Jėzus tarė: Nesu tavo mokytojas, nes tu gėrei, nes tu atsigėrei iš kunkuliuojančios versmės, kuri yra manyje ir kurią tik aš išmatavau. Ir jis paėmė jį, pasivėdėjo ir pasakė jam trejetą žodžių. O kai Tomas sugrįžo pas draugus, šie klausė jį: Ką tau pasakė Jėzus? Tomas tarė jiems: Jei pasakysiu bent vieną man pasakytą žodį, imsite akmenis ir sviesite į mane, ir ugnis ištrykš iš akmenų ir sudegins jus.

14. Jėzus tarė jiems: Jei pasninkausite, užsitrauksite nuodėmę, o jei melsitės, būsite pasmerkti, o jei dalysite išmaldą, padarysite sieloms bloga. ir jei ateinate į kokią nors šalį ir užsukate į kokį nors sodžių, jeigu ten jus priglaus, valgykite, kas bus paduota, slaugykite tuos, kurie iš jų serga. Iš tiesų tai, kas įeis jūsų burnon, nesuterš jūsų, bet jus suterš tai, kas išeina iš jūsų burnos.

15. Jėzus tarė: kai išvysite moters nepagimdytąjį, pulkite kniūpsti ir garbinkite jį: tai yra jūsų Tėvas.

16. Jėzus tarė: Galbūt žmonės mano, kad atėjau taiką pasauliui duoti, ir jie nežino, kad atnešiau į žemę susiskaldymą, kalaviją, ugnį, karą. Iš tiesų jų bus penketas viename name – trys prieš du ir du prieš tris: tėvas prieš sūnų ir sūnus prieš tėvą, ir jie laikysis po vieną.

17. Jėzus tarė: Duosiu jums tai, ko neregėjo akis, tai ko negirdėjo ausis, ir tai, kas nepasiekė žmogaus širdies.

18. Mokiniai tarė Jėzui: Pasakyki mums, kokia bus mūsų pabaiga? Jėzus tarė: Argi radote pradžią, kad ieškotumėte pabaigos? Juk ten, kur yra pradžia, bus (ir) pabaiga. Palaimintas, kuris stovės pradžioje, ir jis pažins pabaigą, ir neragaus mirties.

19. Jėzus tarė: Palaimintas, kuris buvo anksčiau nei ėmė būti. Jei esate mano mokiniai ir klausote mano žodžių, šie akmenys tarnaus jums. Iš tiesų rojuje turite penkis medžius, kurie nejuda nei žiemą, nei vasarą, ir lapai nenukrenta. Tas, kuris pažins juos, neragaus mirties.

20. Mokiniai tarė Jėzui: Pasakyki mums, į ką panaši dangaus karalystė. Jisai tarė jiems: Ji panaši į garstyčios grūdą, mažiausią iš visų sėklų, bet kai jis nukrenta į išpurentą dirvą, išleidžia didelę šaką ir pasidaro dangaus paukščių prieglobsčiu.

21. Marija tarė Jėzui: Į ką yra panašūs tavo mokiniai? Jisai tarė: Jie panašūs į mažus vaikus, įsitaisiusius jiems nepriklausančiame lauke. Kai ateis lauko šeimininkai, jie sakys: Palikite mums mūsų lauką. Ir jie bus nuogi jų akivaizdoje, kad jie jį paliktų ir atiduotų jiems jų lauką. Todėl sakau: jeigu namų šeimininkas žino, kad vagis turi ateiti, jis budės, kol jis ateis, ir neleis įsilaužti į savo viešpatijos namus ir išsinešti jo gerą. Tačiau jūs budėkite pasaulio akivaizdoje, stipriai susijuoskite strėnas, kad kartais piktadariai nerastų kelio į jus. Nes jie ras naudą, kurios tikitės. Tebūnie tarp jūsų patyręs žmogus! Kai vaisius subrendo, jis nedelsdamas atėjo su pjautuvu savo rankoje ir nuėmė jį. Kas turi ausis klausyti: tesiklauso!

22. Jėzus išvydo žindančius kūdikius. Jis tarė savo mokiniams: Šitie žindantys kūdikiai panašūs į tuos, kurie įžengia karalystėn. Jie tarė: Vadinasi, karalystėn įžengsime, tapdami kūdikiais? Jėzus tarė jiems: Kai iš dviejų padarysite vieną, išorę padarysite tokią kaip vidų, viršų – kaip apačią, ir kai vyrą ir moterį padarysite vienu taip, kad vyras nebūtų vyras, o moteris nebūtų moteris, kai padarysite akį vietoj akies, ir ranką vietoj rankos, ir koją vietoj kojos, atvaizdą vietoj atvaizdo, tuomet įžengsite į [karalystę].

23. Jėzus tarė: Aš parinksiu jus vieną iš tūkstančio ir du iš dešimties tūkstančių, ir jie bus kaip vienas.

24. Jo mokiniai tarė: Parodyki mums vietą, kur tu esi, nes mums būtina rasti ją. Jisai tarė: Kas turi ausis, teklauso! Šviesa yra šviesos žmogaus viduje, ir jis šviečia visam pasauliui. Jeigu jis nešviečia, tai yra tamsybė.

25. Jėzus tarė: Mylėki savo brolį kaip savo sielą; sergėki jį kaip savo akies vyzdį.

26. Jėzus tarė: Krislą matai savo brolio akyje, bet nematai rąsto savo akyje. Kai pašalinsi rąstą sau iš akies, tuomet pamatysi, kaip pašalinti krislą iš savo brolio akies.

27. (Jėzus tarė): Jeigu nepasninkausite už pasaulį, nerasite karalystės; jei šabo nešvęsite kaip šabo, neišvysite Tėvo.

28. Jėzus tarė: Aš atsistojau pasaulio viduryje ir pasirodžiau jiems kūno pavidalu. Aš radau juos visus girtus ir neradau nė vieno trokštančio, ir mano siela nuliūdo dėl žmonių vaikų, nes jie yra akli savo širdimi ir nemato, kad pasaulin atėjo, būdami tušti; jie stengiasi ir išeiti iš pasaulio tušti. Tačiau dabar jie yra girti. Kai jie mes savo vyną, tuomet ims gailėtis.

29. Jėzus tarė: Jei dvasia buvo kūno priežastis, tai – stebuklas. O jei kūnas (buvo) dvasios priežastis, tai – stebuklų stebuklas. Betgi aš stebiuosi: kaip [šitas] didžiulis turtas radosi tokiame varge.

30. Jėzus tarė: Ten, kur yra trys dievai, tai yra dievai; ten, kur jų yra du arba vienas, aš esu su juo.

31. Jėzus tarė: Joks pranašas, jei jis priimamas savajame sodžiuje. Gydytojas negydo tų, kurie jį pažįsta.

32. Jėzus tarė: Miestas, įsikūręs aukštame kalne (ir) įtvirtintas, negali kristi, o juo labiau negali būti paslėptas.

33. Jėzus tarė: Tai, ką išgirsite viena (ir) kita ausimi, skelbki(te) nuo stogų. Iš tiesų niekas, įžiebęs žiburį, nepavožia jo po ryku ir nededa slaptavietėn, bet stato į žibintuvą, kad visi įeinantieji ir išeinantieji matytų jo šviesą.

34. Jėzus tarė: Kai aklas veda aklą, abu įkrenta į duobę.

35. Jėzus tarė: Neįmanoma, jog kas nors įeitų į stipruolio namus ir užimtų juos smurtu, pirmiau nesurišęs jam rankų. (Tik) tuomet jis nusiaubs namus.

36. Jėzus tarė: Nesirūpinkite nuo ryto ligi vakaro ir nuo vakaro ligi ryto, kuo vilkėsite.

37. Jo mokiniai tarė: Kurią dieną pasirodysi mums ir kurią dieną mes išvysime tave? Jėzus tarė: Kai nesigėdydami apsinuoginsite ir paimsite savo rūbus, ir, numetę sau po kojų, mindysite juos tarsi maži vaikai, tada [išvysite] sūnų to, kuris gyvas, ir nebijosite.

38. Jėzus tarė: Daug kartų geidėte išgirsti žodžius, kuriuos sakau dabar, ir neturite nieko kito, iš ko juos galėtute išgirsti. Ateis dienos, kai ieškosite manęs ir nerasite.

39. Jėzus tarė: Fariziejai ir raštininkai gavo žinojimo raktus (ir) paslėpė juos. Jie neįėjo patys ir neįleido kitų, kurie norėjo (įeiti). Tačiau jūs būkite gudrūs kaip gyvatės ir nekalti kaip balandžiai.

40. Jėzus tarė: Vynmedis buvo pasodintas be Tėvo ir, kadangi jis nesutvirtėjo, bus išrautas su šaknimis ir žus.

41. Jėzus tarė: Kas turi savo rankoje, tam bus duota, o kas neturi, iš to bus atimta ir tas truputis, kurį turi.

42. Jėzus tarė: Būkite praeiviai.

43. Jo mokiniai tarė jam: Kas tu esi, kuris mums tai sakai? (Jėzus tarė jiems): Argi nepažįstate, kas esu, iš to, ką sakau? Bet jūs pasidarėte kaip žydai, nes jie mėgsta medį (ir) neapkenčia jo vaisiaus, mėgsta vaisių ir neapkenčia medžio.

44. Jėzus tarė: Kuris piktžodžiaus prieš Tėvą, tam bus atleista, ir kuris piktžodžiaus prieš Sūnų, tam bus atleista; tačiau kuris piktžodžiaus prieš Šventąją dvasią, tam nebus atleista nei žemėje, nei danguje.

45. Jėzus tarė: Neraškomos vynuogės nuo erškėčių ir figos krūmų: iš tiesų jie neveda vaisiaus. Geras žmogus iškelia gera iš savo lobio; blogas žmogus iškelia bloga iš savo blogo lobio, esančio jo širdyje, ir kalba bloga, nes bloga iškelia dėl pertekliaus širdyje.

46. Jėzus tarė: Nuo Adomo iki Jono Krikštytojo tarp gimusių iš moterų nėra didesnio už Joną Krikštytoją, tad jo akys nebus sunaikintos. Bet aš jums sakiau: Kuris iš jūsų taps mažas, pažins karalystę ir bus didesnis už Joną.

47. Jėzus tarė: Neįmanoma žmogui joti ant dviejų arklių, įtempti du lankus, ir tarnui – tarnauti dviem šeimininkams: arba jis gerbs vieną ir niekins kitą. Nė vienas žmogus, kuris geria seną vyną, tuojau pat negeidžia jauno. Ir nepila jauno vyno į senus vynmaišius, kad kartais šis nesugadintų vyno. Nelopo naujo rūbo senu lopu, nes praplyš.

48. Jėzus tarė: Jeigu du yra sandoroje viename ir tame pačiame name, jie tars kalnui: Persikelk! Ir kalnas persikels.

49. Jėzus tarė: Palaiminti vienišieji ir išrinktieji, nes jūs rasite karalystę, nes jūs esate iš jos (išėję) (ir) vėl į ją sugrįšite.

50. Jėzus tarė: Jeigu jūsų klaus, iš ko esate gimę, sakykite: Mes esame gimę iš šviesos, iš ten, kur šviesa gimė pati iš savęs; ji [pakilo] ir pasirodė jų atvaizdu. jeigu jūsų klaus, kas esate, sakykite: Esame jos sūnūs ir esame gyvojo Tėvo išrinktieji. Jeigu jūsų klaus, koks yra ženklas jūsų Tėvo, esančio jumyse, sakykite: Tai judėjimas ir ramybė.

51. Jo mokiniai tarė jam: Kurią dieną stos ramybė mirusiems ir kurią dieną ateis naujasis pasaulis? Jisai tarė jiems: Ta ramybė, kurios laukiate, yra atėjusi, bet jūs nepažįstate jos.

52. Jo mokiniai tarė jam: Dvidešimt keturi pranašai skelbė Izraelyje, ir visi jie skelbė apie tave. Jisai tarė jiems: Jūs palikote gyvąjį, esantį jūsų akivaizdoje, ir kalbėjote apie mirusiuosius.

53. Jo mokiniai tarė jam: Ar apipjaustymas naudingas, ar ne? Jisai tarė jiems: Jeigu apipjaustymas būtų naudingas, tėvas gimdytų juos apipjaustytus iš jų motinos. tačiau tikrasis apipjaustymas dvasioje turėjo didelę naudą.

54. Jėzus tarė: Palaiminti vargšai, nes jūsų yra Dangaus karalystė.

55. Jėzus tarė: Kuris neniekins savo tėvo ir motinos, negalės būti mano mokiniu, o (kuris) (ne)niekins savo brolių ir seserų ir (ne)neš savo kryžiaus kaip ir aš, nebus vertas manęs.

56. Jėzus tarė: Kuris pažino pasaulį, rado lavoną, o kuris rado lavoną – pasaulis nevertas jo.

57. Jėzus tarė: Tėvo karalystė panaši į žmogų, turėjusį [gerų] sėklų. Jo priešas atėjo naktį ir pasėjo dirsių su geromis sėklomis. Žmogus neleido tarnams išrauti tų dirsių. Jis tarė jiems: Neateikite dirsių rauti, kad kartais, raudami jas, neišrautumėt kviečių; juk pjūties dieną dirsės pasirodys: jos bus išrautos ir sudegintos.

58. Jėzus tarė: Palaimintas žmogus, kuris vargo, – jis rado gyvenimą.

59. Jėzus tarė: Žiūrėkite į Gyvąjį, kol esate gyvi, tam, kad nenumirtumėte ir nemėgintumėte pamatyti jį, nepajėgdami jo pamatyti.

60. (Jie išvydo) Samarietį, kuris, nešinas avinėliu, įžengė į Judėją. Jisai tarė savo mokiniams: Tasai (ką jis nori padaryti) su avinėliu? Jie tarė jam: Užmušti jį ir suvalgyti. Jisai tarė jiems: Kol jis gyvas, jis nesuvalgys jo, bet jeigu (tiktai) užmuš jį, ir jis virs lavonu. Jie tarė: Kitaip jis negalės jo suvalgyti. Jis tarė: Jūs taip pat ieškokite sau vietos ramybėje, kad nevirstumėte lavonais (ir) kad jūsų nesuvalgytų.

61. Jėzus tarė: Dvejetas ilsėsis vienoje lovoje – vienas mirs, kitas gyvens. Salomėja tarė: Žmogau, kas tu esi ir kieno tu (sūnus)? Tu atėjai į mano gultą ir valgei nuo mano stalo. Jėzus tarė: Aš tasai, kuris gimė iš to, kuris vientisas; man duota tai, kas yra mano Tėvo. (Salomėja tarė): Aš esu tavo mokinė. (Jėzus tarė jai): Todėl sakau: Kai jis bus vientisas, jis bus pilnas šviesos, o kai bus atskiras, jis bus pilnas tamsos.

62. Jėzus tarė: Aš skelbiu savo paslaptis [tiems, kurie verti mano] paslapčių. To, ką darys tavo dešinioji ranka, tegul tavo kairioji nežino to, ką ji daro.

63. Jėzus tarė: Buvo turtingas žmogus, turėjęs daug gero. Jis tarė: Panaudosiu savo gerą – pasėsiu, nupjausiu, pasodinsiu, prikrausiu savo diendaržius vaisių, kad man nieko nestigtų. Štai apie ką jis mąstė širdyje ir numirė tą pačią naktį. Kas turi ausis, teklauso!

64. Jėzus tarė: Vienas žmogus turėjo svečių ir, surengęs vaišes, pasiuntė tarną jų kviesti. Šis nuėjo pas pirmąjį (ir) tarė jam: Mano ponas kviečia tave. (Tasai) tarė: Man reikia paimti pinigus iš kai kurių pirklių; jie turi ateiti pas mane šįvakar, (ir) aš duosiu jiems nurodymų. Aš atsisakau vaišių. Jis nuėjo pas kitą (ir) tarė jam: Mano ponas kvietė tave. Tasai tarė: Aš pirkau namą, ir prašo manęs [ateiti] dieną; aš būsiu užsiėmęs. Jis nuėjo pas kitą (ir) tarė jam: Mano ponas kviečia tave. Tasai tarė jam: Mano draugas veda, ir aš pats rengiu puotą: aš negalėsiu ateiti. Aš atsisakau vaišių. Jis nuėjo pas kitą ir tarė jam: Mano ponas kviečia tave. Tasai tarė: Aš pirkau ūkį ir vykstu ten rinkti nuomos: aš negalėsiu ateiti. Aš atsiprašau. Tarnas sugrįžęs tarė šeimininkui: Tavo kviestiniai atsisakė vaišių. Šeimininkas tarė tarnui: Eik į kelią; atveski pasivaišinti tuos, kuriuos sutiksi. Pirkėjai ir pirkliai ne[įžengs] į mano Tėvo valdas.

65. Jisai tarė: Vienas doras žmogus turėjo vynuogyną; jis atidavė jį darbininkams, kad jie įdirbtų ir gautų iš jo vaisių. Jis pasiuntė tarną, primušė (ir) nedaug trūko, kad jis būtų miręs. Tarnas grįžo (ir) apsakė šeimininkui. Šeimininkas jam tarė: Galbūt jie nepažino jo. Jis pasiuntė kitą tarną; darbininkai primušė ir šitą. Tada šeimininkas pasiuntė sūnų. Jis tarė: Galbūt jie drovėsis mano sūnaus. Tie darbininkai, sužinoję, kad jis vynuogyno paveldėtojas, sučiupo (ir) nužudė jį. Kas turi ausis, teklauso!

66. Jėzus tarė: Parodykite man akmenį, kurį atmetė statytojai: tai kertinis akmuo.

67. Jėzus tarė: Kas viską pažįsta, stokodamas pats savęs, stokoja visko.

68. Jėzus tarė: Būsite palaiminti, kai jus ims niekinti ir persekioti, ir jie neras vietos ten, kur jus persekiojo.

69. Jėzus tarė: Palaiminti, kuriuos persekiojo širdyje; tai jie iš tiesų pažino Tėvą. Palaiminti alkstantieji, nes norinčiojo pilvas bus pripildytas.

70. Jėzus tarė: Kai turėsite tai savyje , tas ką turite, išgelbės jus. Jei neturite savyje to, tas ko neturite, pražudys jus.

71. Jėzus tarė: Aš sugriausiu [šį] namą, ir niekas neįstengs jo [at]statyti.

72. [Vienas žmogus tarė] jam: Pasakyki mano broliams, kad pasidalytų su manimi tėvo gerą. Jisai tarė jam: Žmogau, kas gi padarė mane dalytoju? Jisai atsigręžė į mokinius (ir) tarė: Argi aš dalytojas?

73. Jėzus tarė: Pjūtis didelė, o darbininkų maža. Tad melskite Viešpatį, kad atsiųstų darbininkų į pjūtį.

74. Jisai tarė: Viešpatie, daug yra aplink (šaltinį), bet nė vieno (šaltinyje).

75. Jėzus tarė: Daug stovinčiųjų prie durų, bet vienišieji tie, kurie įžengs į vedybų menę.

76. Jėzus tarė: Tėvo karalystė panaši į pirklį, turėjusį prekių (ir) radusį perlą. Šito pirklio būta protingo: jis pardavė prekes (ir) nusipirko vieną perlą. Jūs gi ieškokite lobio, išliekančio amžinai ten, kur kandys nepasiekia jo sunaikinti, nė kirminai jo negraužia.

77. Jėzus tarė: Aš esu šviesa, kuri yra virš jūsų. Aš esu viskas; viskas kilo iš manęs, ir viskas grįžo į mane. Perskelkite pliauską: aš esu ten; pakelkite akmenį, ir ten jūs rasite mane.

78. Jėzus tarė: Ko išėjote į tyrus? Pasižiūrėti vėjo linguojamos nendrės ir švelniais rūbais dėvinčio žmogaus? [Štai jūsų] valdovai ir jūsų didžiūnai dėvi švelniais [rūbais], ir jie negalės pažinti tiesos.

79. Moteris minioje tarė jam: Palaimintos tave nešiojusios įsčios ir tave penėjusios [krūtys]. Jisai tarė (jai): Palaiminti, kurie girdėjo Tėvo žodį (ir) tikrai išlaikė jį. Iš tiesų ateis dienos, kai sakysite: Palaimintos įsčios, kurios nepradėjo, ir krūtys, kurios nežindė.

80. Jėzus tarė: Kuris pažino pasaulį, rado kūną, o to, kuris rado kūną, pasaulis nevertas.

81. Jėzus tarė: Kuris pralobo, tekaraliauja, o tas, kuris turi galios, teatsisako.

82. Jėzus tarė: Kuris yra arti manęs, tas – arti ugnies ir kuris yra toli nuo manęs , toli nuo karalystės.

83. Jėzus tarė: Atvaizdai yra apreikšti žmogui, ir šviesa, kuri slypi juose, yra paslėpta Tėvo šviesos atvaizde. Jis pasirodys, ir jo atvaizdą slėps jo šviesa.

84. Jėzus tarė: matydami savo panašumą, jūs džiaugiatės. Bet, kai išvysite savo atvaizdus, sukurtus iki jūsų, kurie ir nemiršta, ir neapsireiškia, kiek daug (teks) jums pernešti!

85. Jėzus tarė: Adomas yra kilęs iš didelės galybės ir didelio turto, ir jis nevertas jūsų; nes, [būdamas vertas], ne[būtų ragavęs] mirties.

86. Jėzus tarė: [Lapės turi savo olas] ir dangaus paukščiai – [savo] lizdus, o žmogaus sūnus neturi kur galvos priglausti.

87. Jėzus tarė: Pasigailėtinas yra kūnas, priklausąs nuo kūno, ir pasigailėtina yra siela, priklausanti nuo jų abiejų.

88. Jėzus tarė: Angelai ateis pas jus ir pranašai, ir jie duos jums tai, kas yra jūsų. Jūs irgi duokite jiems tai, ką turite rankose, ir tarkite sau: kurią dieną jie ateis (ir) paims kas yra jų?

89. Jėzus tarė: Kodėl jūs plaunate taurės išorę? Argi nesuprantate, jog tas, kuris padarė jos vidų, padarė ir jos išorę?

90. Jėzus tarė: Ateikite pas mane, nes mano jungas yra geras, o mano viešpatavimas yra saldus, ir jūs atrasite ramybę sau.

91. Jie tarė jam: Pasakyki mums, kas esi, kad įtikėtume į tave. Jisai tarė jiems: Jūs aiškinate dangaus ir žemės veidą, o nepažįstate to, kas yra jūsų akivaizdoje, ir šios akimirkos nemokate patirti.

92. Jėzus tarė: Ieškokite ir rasite, bet dalykus, kurių klausėte anomis dienomis ir kurių jums nepasakiau tada, noriu dabar pasakyti, ir jūs neklausiate jų.

93. [Jėzus tarė]: Neduokite to, kas šventa, šunims, kad nenumestų to į mėšlą. Nemėtykite perlų kiaulėms, kad nepadarytų tai […].

94. Jėzus [tarė]: Kas ieško, tas ras, [ir kuris beldžiasi], tam bus atidaryta.

95. [Jėzus tarė]: Jei turite pinigų, neduokite už palūkanas, bet duokite […] tam, iš ko jų negausite.

96. Jėzus tarė: Tėvo karalystė panaši į moterį, (kuri), paėmusi truputį mielių, [įdėjo] į minkymą (ir) padarė iš jo didelius kepalus. Kas turi ausis, teklauso!

97. Jėzus tarė: [Tėvo] karalystė panaši į moterį, nešančią ąsotį, pilną miltų. Jai einant ilgą kelią, nutrūko ąsočio rankena, miltai išbiro už jos ant kelio. Ji (to) nepastebėjo ir nežinojo nelaimės. Parėjusi namo, pastatė ąsotį ant žemės (ir) rado jį tuščią.

98. Jėzus tarė: Tėvo karalystė panaši į žmogų, norėjusį nužudyti didžiūną. Jis ištraukė kalaviją savo namuose ir įsmeigė jį į sieną, norėdamas patirti, ar jo ranka bus (pakankamai) tvirta. Tada jis užmušė didžiūną.

99. Mokiniai tarė jam: Tavo broliai ir tavo motina stovi lauke. Jisai tarė jiems: Štai jie, kurie vykdo mano Tėvo valią, yra mano broliai ir mano motina; tai jie įžengs į Tėvo karalystę.

100. Jie parodė Jėzui aukso monetą, sakydami: Ciesoriaus žmonės reikalauja iš mūsų duoklės. Atiduokite ciesoriui tai, kas ciesoriaus. Dievui atiduokite tai, kas dievo, o kas mano, atiduokite man.

101. [Jėzus tarė]: Kuris neniekins savo [tėvo] ir savo motinos kaip aš, negalės būti mano mokiniu. Ir kuris nemylės savo tėvo ir savo motinos kaip aš, negalės būti mano mokiniu. Nes mano motina […], tačiau [tikroji mano motina], jinai davė man gyvybę.

102. Jėzus tarė: Vargas jiems, fariziejams, nes jie panašūs į šunį, gulintį jaučių ėdžiose, nes jis nei pats ėda, nei jaučiams duoda ėsti.

103. Jėzus tarė: Palaimintas žmogus, kuris žino, [kokiu] nakties [metu] ateis vagys, tad jis atsikels, sutelks savo […], apsijuos strėnas prieš jiems ateinant.

104. Jie tarė [jam]: Eime, pasimelskime ir pasninkaukime šiandien. Jėzus tarė: Kokią gi nuodėmę aš padariau arba kuo aš nusidėjau? bet kai jaunikis išeis iš vedybų menės, tada tegul jie pasninkauja ir meldžiasi.

105. Jėzus tarė: Kuris pažins tėvą ir motiną, bus vadinamas paleistuvės sūnumi.

106. Jėzus tarė: Kai iš dviejų padarysite vieną, jūs tapsite žmogaus sūnumi, ir jums tarus: Kalne, persikelk, – jis persikels.

107. Jėzus tarė: Karalystė panaši į piemenį, turėjusį šimtą avių; viena, pati didžiausia iš jų, pasiklydo; jis paliko devyniasdešimt devynias (ir) ieškojo vienos, kol rado. Padėjęs vargo, jis tarė aviai: Aš myliu tave labiau nei devyniasdešimt devynias.

108. Jėzus tarė: Kuris atsigers iš mano lūpų, bus kaip aš, o aš taip pat tapsiu juo, ir slapti dalykai atsiskleis jam.

109. Jėzus tarė: Karalystė yra panaši į žmogų, turėjusį savo lauke [paslėptą] lobį, apie kurį (jis) nežinojo ir kurį po mirties paliko savo [sūnui]. Sūnus nieko nežinojo [apie jį] jis priėmė tą lauką (ir) pardavė jį. O kuris jį nupirko, atėjo (ir) ardamas [rado] lobį. Jis ėmė skolinti pinigus už palūkanas kam norėjo.

110. Jėzus tarė: Kuris rado pasaulį ir pralobo, teatsisako pasaulio!

111. Jėzus tarė: Dangus, taip pat ir žemė susisuks jūsų akivaizdoje, ir gyvasis, (kilęs) iš gyvojo, neregės nei mirties, nei [baimės], nes Jėzus pasakė: Kuris ras pats save, pasaulis nėra vertas jo.

112. Jėzus tarė: vargas kūnui, kuris priklauso nuo sielos; vargas sielai, kuri priklauso nuo kūno.

113. Jo mokiniai tarė jam: Kokią dieną ateis karalystė? (Jėzus tarė): Ji neateis, kai laukiate. Nepasakys: Štai jinai čia. Arba: štai jinai ten; tačiau Tėvo karalystė plyti žemėje, o žmonės nemato jos.

114. Simonas Petras tarė jiems: Tepasitraukia Marija nuo mūsų, nes moterys nėra vertos gyventi. Jėzus tarė: Štai aš imsiu jai vadovauti, kad padaryčiau ją vyru, kad jinai irgi taptų gyva dvasia, panašia į jus, vyrus. Nes kiekviena moteris, tapusi vyru, įžengs dangaus karalystėn.

Parallel: The ”Five Gospels,” by Funk, Harper, 1993, pg. 544, states that a
gospel parallel, is one where, ”In a gospel parallel or synopsis the gospels
are arranged in parallel columns with matching materials opposite each other.”

In the case of literary dependence referencing a parallel, Karen King suggests
the following criteria in determining the characteristic of viable literary
dependence. (parallel) The reference to this work is… (”The Gospel of Mary
Magdala,” King, Polebridge, 2003. pg. 110.)

1. Extensive word-for-word similarity, (citation).
2. Similar arrangement or ordering of materials.
3. Similar narrative context or meaning.
4. The use of a citation formula. (For instance each saying in the ”Gospel of
Thomas,” starts with ‘Jesus said,’ or someone talking to him, in an obvious
schema. {My insertion} King uses, ”as it is written,” and ….)
5. Use of language specific to the source work.

…………………………..

Parousia: To be present, pertaining to the Second Coming of Christ in
Apocalyptic works. (See; “Apocalypse of Peter,” Nag Hammadi Lib.)

……………………………….

Paul: ”In the type of the Paraclete, Paul became the Apostle of the
Resur­rection. Immediately after the Lord’s Passion he also was sent to
preach.” (Theodotus) Paul was originally Saul of Tarsus, who persecuted
Gnostics. He is thought to have been present during the execution of Stephan the
first Martyr.

………………………………………

Pharisatha: Name given to Jesus in Syriac, according to the “Gospel of Phillip.”

……………………………..

Pharisees: The name means ‘the separated ones.’ Pharisees were a lay movement
of the Jewish Temple noted for their adherence to Jewish law. (See; Saducee. See
also; ”The Five Gospels.”)

…………………………..

Pharmakeia: Is roughly equivalent to witchcraft. Contrary to the accusations of the heresiologists, Gnostic writers seemed to be against any form of sympathetic magic or divination. The reason for this is not that it doesn’t necessarily work, but that it’s focus is still within the hylic and psychic spheres of
thought. ESP, astrology etc. are only applicable to the realm of Heimarene.
(See; Heimarene.)

……………………………

Philo Judaeus: (25 BCE- 50 CE) A Jewish philosopher of Alexandria who synthesized the Old Testament with Greek and Pythagorean philosophies. Was considered by most as a Jewish Gnostic. (See; ”Stromata.”)

……………………..

Pistis: “Faith.” Usually in regard to having faith in Jesus for salvation.